the print thereof in the heeles of my feete Such one consumeth like a rotten thing and as a garment that is moth-eaten And a little after Man that is borne of a woman is of short continuance and full of trouble He shooteth forth as a flower and is cut downe he vanisheth also as a shadow and continueth not Doost thou thinke it meete to open thine eyes vpon such an one and to bring him with thee vnto iudgement Who can bring a cleane thing out of filthines All these things said holy Iob greatlie wondering at the seuerity of the diuine Iustice which he saw that God did vse vpon man being a creature so fraile and so ready to fall into all euill who drinketh in iniquity like water But if he should vse this seuerity vpon Angels who are spirituall creatures and much more perfect it were lesse to be meruailed at but that God should vse it vpon man whose passions and euill inclinations are innumerable and that by exacting so strict an account that in his whole life hee doth not winke at one idle word nor doth let passe our minute of time ill spent this doth exceede and passe all admiration For who doth not feare and exceedingly tremble when he heareth those words of the Lord Verily I say vnto you that of euery idle word that men shall speake they shall giue account thereof at the day of iudgement Goe too therefore if an account shall be giuen of those words which offend no man what shall become of vnhonest words Of vnchast thoughts of hands full of blood Of the eyes of adulterers To be briefe of all the time of thy life euill spent in the works of iniquity If this be true as it is most true what tongue what eloquence can remember so great things of the rigour and seuerity of this iudgement which shall not be much lesse then the truth of the thing Or which can be equalized with it in any manner of respect How will wretched and miserable man stand astonished and amazed when in the assemblie of so many Senatours and in the presence of such a Councell an account shall be required of a little word which he hath spoken such or such a day without purpose or fruite Who will not be amazed at this demaund Who durst haue sayde these things vnlesse Christ himselfe before had spoken them Who durst haue vttered them vnlesse he had affirmed them What King was euer found that did expostulate or was greeued with his seruants for so small a fault O the depth of Christian Religion how great is the purity which thou teachest How strict is the account which thou exactest And with how seuere a iudgment doost thou examine search out all things How great will that shame be with which wretched and miserable sinners shall be there confounded When as all their iniquities and enormities which closely they committed within the wals of their houses whilst they liued whatsoeuer also vnhonest or filthy thing euen from their birth to their death they haue polluted themselues with all the corners of their hart and euery secret shall be discouered and opened in this Court before the eyes of the whole world Who there shall haue a conscience so pure that when these things shall begin to be done will not straight-wayes change colour and tremble throughout euery part of his body For if a man doth blush and is ashamed to tell his faults secretly to an other how great will that shame be with which sinners shall be confounded in the sight of God and all the world So great shall that shame be that the wicked as the Prophet testifieth shall cry out saying to the mountaines couer vs to the hils fal on vs. But be it that these be tollerable but what wil it be whē as those most sharp keene arrowes of that finall sentence shot from Gods mouth through their harts Depart from me ye cursed into euerlasting fire which is prepared for the deuil and his Angels Alas with what dolours wil sinners be tormented hearing this sentence When we can heare but a litle portion of his words saith Iob who can vnderstand his fearful power This voyce shal be so horible of such force that the earth in the twinkling of an eye shall be opened And sodainlie they shall goe downe to the graue as the same Iob sayth those which now take the Tabret and Harpe and reioyce in the sound of the Organs and they that now spend theyr dayes in wealth This fall Saint Iohn describeth in the Reuelation in these words And after these things I saw another Angell come downe from heauen hauing great power so that the earth was lightned with his glory And hee cryed out mightily with a loud voyce saying It is fallen it is fallen Babylon the great Cittie and is become the habitation of deuils and the hold of all foule spirits and a Cage of euery vncleane and hateful Bird. And a little after the same Euangelist addeth saying Then a mighty Angell tooke vp a stone like a great Milstone cast it into the Sea saying with such violenee shall the great Cittie Babilon be cast and shall be found no more After thys manner the wicked shall be cast into that pit and darke prison full of all confusion which in this place is vnderstood by Babylon What tongue shall be able to expresse the multitude and aboundance of paynes which they shall suffer There their bodies shall burne with liuing fire that neuer shall be put out there without intermission their soules shall be gnawne of the worme of conscience which shall suffer them to take no rest there shall be continuall weeping and gnashing of teeth neuer to haue end which the holy Scriptures do so often threaten and repeate In this place of desperation those wretches being damned raging with extreame madnes shall turne their furie against God and shall rage vpon themselues eating their owne flesh tearing their owne bowels most furiously renting one anothers flesh with theyr nayles and continually blaspheming the Iudge who condemned them to these paines There euery one shall curse his miserable estate and his vnhappie birth repeating without ceasing that sorrowfull complaint and those mournfull and forsaken lamentations of Iob Let the day perrish wherein I was borne the night when it vvas said there is a man child conceiued Let that day be darknesse let not GOD regard it from aboue neyther let the light shine vpon it But let darknesse and the shadow of death staine it let the cloudes remaine vppon it and let them make it feareful as a bitter day Let darknes possesse that night let it not be ioyned vnto the dayes of the yeere nor let it come into the count of the Moneths Yea desolate be that night and let no ioy be in it Let them that curse the day being ready to renue theyr mourning curse it Let the starres of that
soule in the midst of tribulations which is the effect of hope which hurleth and casteth foorth all carefulnesse and inordinate anxietie by that fauour which it expecteth of the Diuine mercie Not vnlike to thys is that of Ecclesiasticus Yee that feare the Lord beleeue in him and yee shall not be frustrated of your reward Ye that feare God hope in him and mercy shall come vnto you for pleasure Consider the old generations of men and marke them well was there euer any one confounded that put his trust in the Lorde And Salomon in his Prouerbs sayth Put thy trust in God with all thy hart and leane not vnto thine owne wit In all thy wayes acknowledge him and hee shall order thy goings Surely it is a great furtherance vnto hope to haue knowne the mercie of God not only by reading but much more by experience For a man hopeth through an assured affiance that hee will profit him who often hath profited others Hence is that of the Psalme They that know thy name will put theyr trust in thee for thou Lord hast neuer failed them that seeke thee He saith also in another psalme My trust hath beene in the Lord I will be gladde and reioyce in thy mercie The effect of thys hope the same man declareth when he sayth Who so putteth his trust in the Lord mercy embraceth compasseth him on euery side Hee sayth very well embraceth and compasseth that he might signifie that it shall keepe and garde him on euery side no otherwise then a King is encompassed with his Garde that he may be the more safe In another psalme he teacheth the same thing more at large I waited patiently saith he for the Lord and he enclined vnto mee and heard my calling He brought mee also out of the horrible pitte out of the mire and Clay and sette my feete vpon the Rocke and ordered my goings And hee hath put a newe song in my mouth euen a thanks-giuing vnto our GOD. Many shall see it and feare and shall put theyr trust in the the Lord. Blessed is the man that hath set his hope in the Lorde and turned not vnto the proude and to such as goe about with lies All these be the words of the Prophet in which hee also sheweth another effect of this Vertue that is the mouth and eyes of man are opened that hee may know by experience the goodnes and fatherly prouidence of God It is also a singuler fruite of hope that wee are not onely deliuered from dangers but also that there is a new prayse and a new thanksgiuing put into our mouthes which the Prophet insinuateth when hee sayth And he hath put a new song in my mouth c. He calleth it a new song which is sung for a new deliuerance with an vnusuall and new affection of mirth We shal not easily end this matter if wee should alledge all the verses and sometimes whole Psalmes written of this matter For the ninety and one Psalm and the hundreth and fiue and twenty are wholy imployed in commending this vertue vnto vs and to describe the excellent fruites of it which they enioy and ioy in who haue theyr trust and confidence in the Lord and dwell vnder his protection Saint Bernard writing vpon the ninth verse of the former Psalme Because thou ô Lord art my hope he sayth Whatsoeuer therefore is to be done whatsoeuer is to be eschewed whatsoeuer is to be borne whatsoeuer is to be wished ô Lord thou art my hope This is the onely cause of all my promises this is the whole reason of mine expectation Let one pretend merit let him boast that he hath borne the heate of the day let him say that he hath fasted twice a weeke lastly let him brag that hee is not like other men but it is good for mee to cleaue vnto the Lord and to put my trust in my Lord God If rewards be promised me I will hope that I shall obtaine them by thee if wars rise against me if the world rageth if the wicked fret and sume if the flesh lust against the spirit yet I will trust in thee For to what end are we wise if we doe not sticke and cleaue with all feruour and deuotion of soule and spirit to this solide sound perfect and blessed hope and cast away all other miserable vaine vnprofitable and seducing hopes A little after the same mellifluous Doctour by way of Dialogue doth thus reason Fayth sayth Great and inestimable blessings are prepared of God for those that serue him Hope sayth those are kept for me Charity sayth I runne vnto them Behold my brother thou doost see how great be the fruites of this vertue and profitable for what Hope is as a safe Hauen to which the righteous direct theyr course so often as any storme of the world rageth it is as a most strong shield vpon which all the darts of our enemies are receaued without any wound it is as a Store-house for foode whether in the time of famine all the poore may come haue bread It is that tabernacle couer and shadow which the Lord doth promise in Esay that hee will be to his elect a shadow to defend them from the heate of the day and a defence from the stormy tempest and from raine That is a safegard from all the aduersity and prosperity of the world To conclude it is the medicine and common remedy of all our euils and encumbrances For it is certaine that whatsoeuer we hope for of God iustly faithfully and wisely we shall obtaine it if it be conducent and appertayning to our saluation Therfore Cyprian calleth the mercy of God a fountaine or vvell of all blessings that cannot be drawne dry and our hope and trust a bucket or vessell in which those blessings are receaued and he sayth that according to the quantity of the vessell so is the proportion of the remedy For in respect of the fountaine the water of mercy neuer fayleth The Lord sayd to the children of Israel All the places that the soles of your feete shall tread vpon haue I giuen you So also all the mercy vpon which man shall set his foote shall be his Like to this is that He that taketh his motion or is moued of the Lord hee will hope all things neyther shall he be frustrated of his hope Whereby it is manifest that this hope is an imitation of the vertue and diuine power redounding to the glory of the same God Bernard was not ignorant of this when hee sayd Nothing doth make the omnipotency of the word more cleare then that it doth make all them omnipotent who hope in him Wilt thou know that this is true did not he pertake of the omnipotency of God who being vpon the earth commaunded the Sun that it should stand still in the midst of heauen and that it should not hasten to runne his course for the space of
they as Plutarch sayth that teach that vertue is to be embraced but deliuer not the way and manner how to attaine vnto it they doe as those that light a Lampe to burne but poure in no oyle Certes although the second booke is very profitable yet the first booke if I may so say is most necessarie The reason is because to the knowledge of good euill the very light of nature and reason is much conducent which is bred borne with vs but that wee should loue one and hate another embrace one and flie from another very great contradictions and lets doe meete with vs and doe arise of sinne as well within as without man For seeing that man is compounded of a spirite and flesh both parts desire theyr like the flesh alwayes seeketh for things carnall and fleshly in which vices raigne and beare sway but the spirit desireth spirituall things in which vertues haue dominion and preheminence Therefore the spirit dooth feele and suffer great contradiction and repugnancie of his owne flesh which hath no feeling but of those thinges which delight and bring pleasure which desires and appetites next vnto originall sinne are most vehement when as by that the bridle of original righteousnes is lost with which they were bridled and restrayned Neyther doth the flesh only resist the spirite but also the world Which as S. Iohn testifieth wholie lyeth in wickednes The deuill also a capitall enemie of vertues doth repugne the spirit and so doe our corrupt dispositions and vicious custome which as an other nature especially in those who haue had growth and are confirmed in wickednes through the continuaunce and diuturnitie of tyme. Therefore that a man may passe boldly through the midst of these difficulties and that hee may approch neere vnto vertue in veritie and with the whole desire of his hart to the despight of the flesh and all her powers it cannot be denied but that these difficulties doe happen to man and that ayde and helpe is necessary for him Therefore that we may come vnto thys first part this former Booke is made and sette foorth in the which I haue bestowed much paynes and haue laboured with all my strength that I might gather as it were into a bundle all the reasons which seemed any whit to belong to the qualitie of this matter or to the manner of this writing for the aduauncement of vertue by setting before your eyes the profit and fruites of them who follow vertue as well in this life as in the life to come and by declaring the great bonds by which wee are bounde to vertue seeing that God doth cōmaund it vnto vs whom not to obey is exceeding haynous and to which we are obliged as well for that which it is in it selfe as for that which it is for vs and towards vs. I vvas especially moued to handle this argument for that I dyd dailie see the greater sort number of men to prayse vertue in words but to follow vices in deedes And truely in mine opinion amongst many other causes of this so great enormitie one is because men ignorant of the condition and nature of vertue doe esteeme it to be vnpleasant barraine and painefull For this cause when as they are wholy drowned in vices because they seeme more pleasant vnto them they flie from all vertue supposing that there is no sweetnes in it I pittying the error of these men willingly vnderwent thys labour that I might shew how many and howe great be the riches delights and treasuries how great is the dignitie and beautie of this heauenly Bride and also that I might demonstrate howe vnknowne it is vnto men that these mine admonitions might free them from this errour and inflame them with the loue of so precious a thing For if it bee true that thys is one of the most excellent things that are in heauen or earth and most worthy to be loued had in honour without doubt it is to be lamented that men are such strangers from the knowledge and desire of so great a good A great benefite therefore hee shall doe to all mankinde whosoeuer he be that endeuoureth to restore thys Lady to her honour and to seate her in her royall Throne for shee is the Queene and Lady of all things But before I come to my purpose I will shewe by a certaine example with what minde thys Tractate ought to bee vsed Heathen men doe write of theyr famous Hercules howe when he began to waxe a man which time is gyuen of Nature to choose what course of life euery man will follow and enter into went into the wildernes and there sitting long debating discoursing with himselfe when he saw two waies the one of Pleasure the other of Vertue which it were better to enter walke in at the length after mature deliberation Pleasure being neglected he entred into Vertues path Truely if there bee anie thing in the world woorthy of deliberation and aduise this is it For if wee so often muse vpon those thinges which pertaine to the vse of life and doe so aduisedly deliberate of thē how much more carefully and thorowly ought wee to weigh and consider of life it selfe especially seeing so many and so diuers kindes of lyuing are found in the world Proceede therefore my brother thys is that that I woulde haue thee now to do and to the which I now inuite thee Therfore thou must know that before all things it is needfull that in this short time thou sette behinde thee the whole rabble of the thoughts and busines of this world that thou enter into thys spirituall wildernes and that thou beginne to deliberate with thy selfe of the manner and way of that life which it behoueth thee to follow hereafter Remember that among all humane affaires there is none which ought to bee weighed and examined vvith greater care and attention and which requireth a longer time in deliberating then the election of that kinde of life which is to be followed continued till death For if the beginning be good those things that follow will be lawdable On the contrary part if thy choyce be faultie what soeuer is built thereon will goe frō ill to worse All other consultations with the errors that are committed in them are particuler thys onely is generall which containeth all other vnder it Tell mee I pray thee what may be builded vpon an ill foundation What doe all prosperous euents profit What auaile al admonitions and counsailes if thy life be ill ordered And what doe all aduersities hurt if thy life be well lead For what shoulde it profit a man though he should winne the whole world and loose his owne soule Therefore we can speake of no matter or businesse more weightie vnder heauen of none more proper vnto man or of greater moment for we doe not intreat heere of riches or of honors but of the lyfe of the soule and of euerlasting
intollerable if a married woman should giue all her Ouches Tablets Ringes Chaynes Earings and Bracelets which her husband gaue her that shee might be beautified with them and to please him to an adulterer that shee may allure him to her loue I doe not thinke that a more execrable and damnable thing coulde bee thought of in the world and yet this iniurie is doone to man of man to an equall of an equall But how much greater and filthier is it if such great iniurie be offered to God And what other thing doe men daily when as they doe spend and consume their fortitude strength health and riches which God hath giuen them vpon ill works most filthy and dishonest actions They wax more proud do mightily swell through fortitude they hunt after greater glory through beautie in health they more easily forget God by riches they be come more couetous and more greedy to sucke out the blood of the poore by riches they study how to heape vp moe riches they doe deck and trim their bodies beyond measure they lye in waite for the virginity and chastity of women and they doe that they as an other Iudas may sell the blood of Christ and they as Iewes may buy it at an appoynted price And how may I remember sufficient worthily the abuse of the rest of the benefits The water serueth their gullet they abuse the beauty of the creatures to their lust the fruites and blessings of the earth doe wayte vpon their couetousnes The graces and habites of nature doe encrease their pride through too much prosperity they waxe mad and foolish and through aduersity they are so deiected and cast downe that they make shipwrack of theyr soules and runne into damnation The murtherer riseth early and killeth the poore and the needy and in the night hee is as a theefe as it is written in Iob. To be briefe whatsoeuer God created for his glory they conuert it to be instruments for their madnes and frenzie He should enter into a bottomlesse pit of miseries if any would exactly remember their distilled waters smels fumigations apparell Babilonian tapestry and their diuers kinds of delicates boyled rosted broyled fryed and a thousand other superfluities of the which that there might be more skill to sinne not onely whole books are written but also imprinted so little shamefastnes there is amongst vs and so great strength the enticements of the flesh haue got All these precious things for which wee ought to giue to the Lord God infinite and euerlasting thanks they vse as the prouokements of their riotousnes and luxuries peruerting the vse of all the creatures of God and making them the instruments of vanity which they ought to make the instruments of vertue To be briefe they haue vowed and bequeathed all things which are in the world to the lusts and delights of their flesh but nothing to their neighbour whom God hath commended so seriously vnto them For when they shold giue any thing to their neighbour then they are onely poore then they rip vp and record that they are much endebted in all other things neyther are they endebted to any man neyther is anie thing wanting or lacking to them Therfore ô my brother doe not suffer that this so dangerous a burthen layd vpon thee doe remaine to the houre of death which by how much it is greater by so much a straighter account shall be exacted of thee That God giueth much to him who is ingratefull is a certaine kinde of iudgement but when he giueth to him that abuseth his benefits it is a token of reprobation For in this we shew that wee haue put off all shamefastnes the beasts in this kinde of vertue doe goe before vs and are much more thankfull to their benefactour then wee are Wherefore if the Niniuites shall rise against the Iewes at the last iudgement and shall condemne them because they were not moued to repentance by the preaching of Christ let vs beware and take heede least God condemne vs for the example of beasts because they doe loue their benefactour whom we doe not loue THE FOURTH TITLE That we are bound vnto Vertue by reason of the inestimable benefit of our Redemption CHAP. IIII. AFter the benefits of our Creation and Preseruation followeth the inestimable benefit of our Redemption To handle and speake of this benefit I finde my selfe so vnworthy and so vnapt that I am vtterly ignorant where to begin or where to make an ende I know not what to speake neyther what to keepe close and silent If the idlenes and slothfulnes of men did not neede this prick to liue well it were better to adore with silence the altitude and depth of such a benefit then to obscure and darken it with the harshnes that I may so speake and penury of my tongue It is remembred in the writings of auncient men that a certaine famous Paynter when he would depaynt the funerall solemnity of a certaine Kings Daughter fayned many of her kinsfolks alliance standing about the course with sorrowfull and heauy countenances hee ioyned also the mother vnto them more mournfull and sorrowfull then the rest When he came to delineate and pourtray the father hee did couer his face with a certaine artificiall shadow signifying thereby that his Art did heere faile him By which new deuice and inuention he expressed the greatnes of his greefe If therefore all our knowledge is not sufficient to declare the benefit of our Creation what tongue what eloquence what oratory can sufficient worthily expresse the benefit of our Redemption God created all things with the onely becke and pleasure of his will but for mans redemption he sweat thirty three yeeres hee shed his blood neyther had he any one member or sence which was not tormented and vexed with some particuler and peculier greefe It seemeth that an iniury is done to this glorious misterie if any man shall suppose that he can expresse it with humane tongue Then what shall I doe shall I speake or shall I holde my peace I may not be silent and I cannot speake How can it be that I should keepe in silence thy mercy so vnmeasurable and how shall I declare this mistery so high and so to be adored To hold my peace ingratitude to speake may be called rashnes and presumption Wherefore ô my God I intreate thine vnmeasurable piety grant vnto me that as long as I shall speake of thy glory after my rude manner those blessed spirits which are aboue in heanen who know how to glorifie thee may prayse and glorifie thee for me and that thy holy spirit may administer and supply vnto me those things wherin I faile After that man was created and seated in a place of delights in great dignity and glory and also was bound to God with so great and straight bonds as the benefits were great that he had receaued of him he became disobedient and rebelled and of
me thou didst fast thou didst watch thou didst run hether thether thou didst sweat thou didst weepe and thou didst proue by experience those miseries which my sinnes deserued and yet thou wast without any sinne neyther was there guile found in thy mouth neyther hadst thou offended but wast offended To be briefe for me thou wast taken forsaken of thine denied sold presented now before this Iudge now before that falsely accused before them beaten with fists spette vpon mocked whypped crowned with thornes reuiled with blasphemies hanged vpon the Crosse dead and buried At the length thou didst free me from all euill dying vpon the Crosse and ending thy life thy mother looking on at which time thou wast found in so great neede and misery that in that thine intollerable thirst a small drop of water was denied vnto thee by which thou mightest refresh and coole the heate of thy mouth Not onely thou wast forsaken of all externall things but also of thine owne Father What is worthy of greater admiration then that the God of so great a maiestie should end his lyfe vpon the cursed tree of the Crosse with the title of a malefactour When any man yea of meane estate commeth to that misfortune that he is to be punished with like death for his offence and fault and thou by chaunce dost know him seeing his countenaunce thou canst not sufficiently wonder considering into what an vnhappy estate his misery hath cast hym that hee must vnder-goe a death so cruell and ignominous Wherefore if it be an admirable thing to see a common man of inferiour degree to be compassed with so miserable calamitie what will it be to see not a man but the Lord of all creatures to be so plunged Can a thing be seene with greater admiration then God himselfe to be brought into so great misery for the offences of one malefactour And if by how much the person is more worthy and more noble who is slaine by so much hys case is more admirable and more miserable O yee Angels to whom the height and excellencie of this Lord is so perfectlie knowne vnderstood tel me what was your griefe and discruciatement What was your admiration astonishment when ye saw him hanging vpon the tree The Cherubins whom God in the old Testament commaunded to be placed at the two ends of the Arke of the Couenant theyr faces beeing turned one to another towards the Mercie-seate as though they beheld it admiring wondering doe signifie vnto vs that those high and supreame spirits were astonished when they did see and behold a worke of so great pietie when I say they did see God made the propitiatorie sacrifice of the worlde hanging vpon a tree Nature herselfe stoode astonished and all the creatures were suspended from theyr functions the principalities and powers of heauen were amazed considering this inestimable goodnesse which they knew to be in GOD. What then shall they doe who doe not swimme in waters of so great admiration of the Sea What shal they doe who are not drowned in the Ocean of this goodnes How cannot he but be amazed as another Moses astonished then in the Mount when the figure and patterne of this misterie was reuealed vnto him and he cryed out with a loud voyce The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth Beeing able neyther to say nor doe any thing but to proclaime with a high voyce that mercy which God then shewed to him What shall hee doe that couereth not his face as Elias dyd when he saw God passe by him not in the figure of his maiestie but in the forme of his most lowly humility not ouerthrowing Mountaines renting in sunder Rocks by his infinite power but presented to the eyes of a froward Nation commaunding Rocks to be rent and clouen in sunder through his compassion Who then will not shut the eyes of his vnderstanding who will not open the bosome of his will that he may perceiue the greatnesse of thys loue and benefit and loue thys Lord without any meane or measure O the height of loue ô the depth of vnmeasurable humility ô the greatnes of mercy ô the bottomlesse pitte of incomprehensible goodnes O Lord if I bee so greatly indebted to thee because thou hast redeemed me what doe I not owe thee for that manner by which thou hast redeemed me Thou hast redeemed mee with most great dolours with contumelies and ignominies not to be borne in so much that thou wast made a reproch of men and the scorne of the whole vvorld Through thy reproches thou hast honored me through thy accusations thou hast defended me through thy blood thou hast washed me through thy death thou hast raysed me and through thy teares thou hast freed me from euerlasting weeping and gnashing of teeth O good Father who so tenderly louest thy chyldren thou art that good and true Sheepheard which giuest thy selfe foode for thy flocke O thou most faythfull Keeper who lavest down thy life for thy Sheepe which thou tookest to defend keepe vvith what rewards shall I recompence this so great a benefit vvith what teares shall I requite thy weeping vvith what lyfe shall I remunerate thy holy and pure liuing There is too huge and great a difference betweene the life of man and God betweene the teares of the Creator and the creature But if ô man it be apparent vnto thee that thou art not onlie indebted vnto God that hee dyed not onely for thee alone but for the whole world beware thou be not deceiued For so he dyed for all that also he dyed for euery one For by his infinite wisedome all they for whom he suffered were so present to his eyes that they were all comprehended as it were in one and with his vnmeasurable loue he embraced all in generall and euery one in particuler and he so shedde his blood for all as if it had beene for one To conclude his loue was so great and so exceeding that as the holy men of GOD doe say if but one onely amongst all men had been guiltie and faultie yea for him alone he would haue suffered all that which he suffered for all Marke therefore and ponder with thy selfe howe much thou art indebted to thys Lord who hath doone so great thinges for thee and would haue doone much greater if thy necessitie had required greater ¶ Of this afore-said it is gathered how great an offence it is to offend our Sauiour I Would that all creatures would tell mee if any benefit greater if a greater bond if greater fauour thē this may be found Let the whole assembly and company of Angels tell me if God did euer such things for them Who then is he that will refuse to offer himselfe vp wholy a sacrifice to GOD For three causes saith Anselme ô Lord I owe all that to thee that I am First because thou hast created mee
and placeth his seate and mansion in it Wherefore if thou comparest all the riches and honours of this world and all naturall graces with the beauty and riches of a iustified soule all will seeme most obscure and most vild in comparison of it For as great difference as there is betweene heauen and earth betweene a spirit and a body betweene eternity and momentary time so great difference also is there found betweene the life of grace and the life of nature betweene the beauty of the soule and the body betweene the inward riches and the outward betweene the spirituall strength and the naturall For all these are circumscribed within certaine limits they are temporall and appeare onelie beautifull to the corporall eyes to which a generall comming of God is sufficient but to the other a speciall perticuler and supernaturall comming is required Neither can they be called temporall when they bring vs to eternity neyther can they be called altogether finite because they bring the infinite God to vs in whose eyes they are so precious and of such valour that by theyr beauty they prouoke God to loue vs. Furthermore when as God could haue wrought all these things by his helpe and will he would not doe it but it pleased him to adorne the soule with infused vertues and with the gifts of his holy Spirit with which not onely the very Essence of the soule but also all her powers are clothed and adorned with these diuine habites To all these diuine benefits the eternall and infinite goodnes of God doth ioyne another that is the presence and ayde of the holy Ghost and so of all the most sacred Trinity which doth turne into a iustified soule and doth come that he may dwell in her that he may teach her how to vse rightly so great riches as a good father who not content to haue giuen riches to his sonne but doth giue him also a Tutor who well knoweth how to dispose bestow them Insomuch that euen as Vipers Dragons and Serpents doe dwel in the soule of a sinner which are a multitude of ill malignant spirits who chose their habitation and abiding in such a soule as our Sauior saith in Mathew so on the cōtrary part the holy Spirit with the whole blessed Trinity doth enter into a iustified soule casting out al monsters and infernall beasts doth consecrate it for a Temple vnto himselfe and doth place his seate there as the Lord expresly testifieth in the Gospel saying If any man loueth me he will keepe my sayings my Father will loue him and we will come vnto him and will dwell with him By the vertue of these words all the Doctors as wel Ecclesiasticall as Schoolemen confesse that the holy Ghost himselfe by a certaine speciall peculier meanes doth dwel in a iustified soule distinguishing betweene the holy Ghost his gifts saying moreouer not only these gifts to be giuen of the holy ghost but also the holy Ghost to giue himselfe who entring into this soule doth make it his Temple habitation placing his seate in it Therfore he doth purge and sanctifie it doth adorne it with his gifts that it may be an In worthy of such a guest These benefits afore-sayd doe not suffice vnlesse that admirable one come to which is that all the iustified are made the liuely members of our Sauiour which before were dead members for they did not receaue and take their influences from the head Christ. Hence others and those very great prerogatiues and dignities doe proceede for hence it is that the sonne of God loueth them as his owne members and hath no lesser care of them then of himselfe he is no lesse carefull for them then for his owne members without intermission hee poureth his vertue and grace vpon them as the head vpon his members to be briefe the eternall Father doth behold them with fauourable eyes no otherwise then the liuely members of his onely begotten Sonne vnited and incorporated with him by the participation of his spirit Of the same dignity it proceedeth that when those that are iustified doe aske for fauour and grace of God they aske it with great confidence for they know that they doe aske it not onely for themselues but also for the sonne of God himselfe who is honoured in them and with them For seeing that it may not be denied but that which the members doe the head also doth the same it followeth that seeing Christ is their head when they aske any thing for themselues they aske it also for him For if it be true that they as sayth the Apostle who offend against the members of Christ doe offend against Christ himselfe and if Christ doth say that he suffereth persecution when his members doe suffer persecution as he sayde to his Apostle persecuting his Church why doest thou meruaile my brother if I say that when the members are honoured that then Christ himselfe is also honoured Which seeing that it is so how great confidence will a righteous man haue in his prayer when he considereth that desiring fauour and grace for himselfe after a certaine manner he also desireth the same of the eternall Father for his best beloued sonne Is it not true that when fauour is done to any man for the loue of an other that it is done principally for him for whose loue it is done For wee beleeue that he that showeth mercy to a poore man for Gods sake that he not onely doth shew it to the poore man but also to God himselfe Neyther heere yet is an end of the heauenly benefits for to all these benefits afore-sayd this as last is ioyned to which all the other are appoynted and ordayned that is the right and possession of eternall life which is giuen to the iustified For as that our infinite and vnmeasurable Lord in whom together shineth all iustice and mercy adiudgeth to euerlasting payne those that doe not repent so hee taketh to eternall life all those that truly repent And when as he could haue pardoned man of all his sinnes and receaued him into his friendship and fauor with communion and participation of his glory yet he would not doe it but those to whom for his mercies sake he remitteth sinnes he also iustifieth whom he iustifieth those he maketh his sonnes whom he maketh his sonnes those also he maketh heires and pertakers of his celestiall inheritance together with his onely begotten sonne Hence ariseth that liuely hope which maketh the iustified merry and glad in all tribulation by reason of the pledge and earnest of this infinite treasure For although they see themselues brought into straights to be afflicted with infirmities to be oppressed with the miseries of this life yet they know that the afflictions of this present time are not worthy of the glory which shall be shewed vnto them And also they know that this light affliction which is but
thy glory and of thy greatnesse euery day Vpon which wordes Saint Augustine dooth thus comment What is this euery day Without intermission in prosperitie because thou doost comfort mee in aduersity because thou doost correct mee Before I was because thou madest mee when I was because thou gauest mee health when I dyd offend because thou pardonest me when I was conuerted because thou helpest me when I perseuered because thou crownest me So fully let my mouth be filled with thy praise that I may sing of thy glory euery day and all the day long If the sonne of God himselfe dyd gyue thankes to hys Father for a fewe Barley loafes as it is in the Gospell what great thanks ought we to giue for thys great benefit that wee are so sanctified by his holy Spirit that we are made his Temple and the dwelling and seate of the most sacred Trinitie If wee are bound to giue thanks for our nourishment whereby our Being is vpholden how great thanks are wee bound to giue him for this our well Being For we doe not prayse a horse because he is a horse but because he is a good horse nor wine because it is wine but because it is good wine nor a man because hee is a man but because he is a good man If therefore so many wayes we be bound to him who hath created vs how much more are wee bounde to him that hath made vs good If wee owe so much vnto him for the gyfts of our bodies how much more doe wee owe for the gyfts of our mindes if so much for the gyfts of nature how much more for the gyfts of grace To conclude if so great things be due vnto him because he hath made vs the sonnes of Adam how much more that he hath made vs of the vnhappy sonnes of Adam the sonnes of God For much better is the day in which wee are borne to eternitie as sayth Eusebius Emissenus then in which we are borne to the dangers of thys world Behold brother another chayne and linck which with the former benefits may binde tye thy hart to desire vertue to serue the Lord thy God THE SIXT TITLE That the inestimable benefit of the diuine Predestination doth binde vs vnto Vertue CHAP. VI. AMongst all the benefits before remembred that also of Election is numbred which pertaineth onely to them whom GOD from euerlasting hath elected to eternall life for the which benefite the Apostle as well for himselfe as for all the Elect doth giue thankes to him in these words Blessed be GOD euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenly things in Christ as hee hath chosen vs in him before the foundation of the world that wee should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will The same benefit the kinglie Prophet commendeth when he sayth Blessed is he whō thou chusest and causest to come to thee he shal dwell in thy courts Therefore woorthily thys benefit may be called a benefit of benefits and a grace of graces A grace of graces because it is gyuen before all desert of the onely infinit goodnes and liberalitie of God who dooing iniurie to none yea giuing a sufficient helpe to euery one to saluation but to some hee extendeth more largely and bountifully the greatnes of his mercy as an absolute and bountifull Lord of his riches It is also a benefit of benefits not onely because it is greater then the rest but because it is also the cause and foundation of all the rest For vvhen as man is elected vnto glory by the meanes of thys benefit by by the Lord doth bestow vpon him all other benefits which are required to the attaynement of thys glory as hee testifieth by his Prophet saying I haue loued thee with an euerlasting loue therfore with mercy I haue drawen thee Thou oughtest not to be ignorant that I haue called thee to my glory that by it thou maiest obtaine my glory The Apostle more plainly doth tell this when he sayth For those which he knewe before hee also predestinate to be made like to the image of his sonne that hee might be the first borne among many brethren Moreouer whom hee predestinate them also he called and whom he called them also hee iustified and whom he iustified them also hee glorified The reason of this is that the Lord disposing of all things sweetly and orderly after that hee hath vouchsafed to elect any man to his glory for that fauour he bestoweth many other vpon him for he giueth all things which pertaine to the obtaining of thāt first fauour For euen as a father who bringeth vp his sōnne that hee may bee a Minister of Gods holy word or a Doctour of hys Church doth accustome him from his young yeeres to ecclesiasticall matters and causeth him to apply his studie directeth the whole course of his life to the proposed end so our heauenly Father after that he hath elected any man to the participation of his glory hee directeth him by his fatherly care to the way of righteousnes which leadeth to that glory and hee fatherly leadeth him in it vntill he come to his wished end For this so auncient and so excellent a benefit they ought to gyue thanks to this Lord who feele in themselues some euidence of this benefite For let vs grant that thys secret is hid from mans eyes yet seeing that certaine marks and tokens of iustification are alwaies knowne certaine signes also of the diuine predestination and election may be had For as amongst the signes of iustification the amendment of life is not the least so amongst the signes of election this is the greatest a perseuerance continuing in a good life Because he that hath lyued many yeeres in the feare of the Lord and with all care and diligence escheweth sinne he may godly and religiously perswade himselfe that as the Apostle sayth the Lord will strengthen him euen to the end that hee may be blamelesse in the day of our Lorde Iesu◠Christ and that as he hath begunne so hee shall make an end Surely it is true that no man ought to be carelesse of his estate and that no man ought to be secure of his perseuerance seeing that the most wise Salomon after that he had liued many yeres godly and religiously in the end of his life failed and playd the back-slider and fell very filthily But thys is but a particuler exception from that generall vse and custome which we brought out of Paule and which Salomon himselfe teacheth in his Prouerbs saying It is a prouerbe teach a child in the trade of his way and when he is old he shall not depart from it So that if hee be a dilligent follower of vertue in his youth he
with the Windy-colicke that often his life was endangered by it he stroue with death When on a time he had lost together with his speech all his sence so that there was scarcely left any hope of longer lyuing they applying a little phisicke vnto him forth-with againe he began somewhat to breathe and by little little to come vnto himselfe At the length on a suddaine he began to prayse the Lord crying out with a loude voyce All things which thou hast spoken ô blessed Iesu are most true And he repeated these words very often Those religious men that stoode about him meruailed at him and asked him how he did and why he sayd so He aunswered none other thing but doubled the same saying ouer againe All things which thou hast spoken ô blessed Iesu are true Some that were present sayd that the greatnes of his payne and disease had disturbed his reason and iudgement and that this disturbance did cause him so to speake To whom he aunswering sayd It is not so my brethren but I doe speake with a sound iudgement and with a good vnderstanding that those things are most true which our Sauior Iesus Christ spake They said vnto him again surely we confesse as much that it is so but for what intent doost thou speake it Because sayth he he sayth in the Gospell that whosoeuer for the loue of him shall forsake his parents he shall receaue an hundreth fold in this world and shall haue life euerlasting in the other The experience of this I haue now in my selfe and I confesse with all my hart that now I haue receaued an hundred fold in this life for the greatnes of the griefe which I now suffer is so sweet vnto me for the certaintie of the hope which I haue of my saluation that I woulde not change my Christ with the hundreth fold of all those things that are in the vvorld And if I that am so great a sinner doe receaue so great consolation in my griefes and paines what shal holy and perfect men receaue in their reioycings For that spirituall ioy vvhich hath brought this hope vnto mee dooth farre exceede all that worldly ioy which I possessed in this world When they had heard these things all they that stoode by meruailed that a man vnlearned illiterate should vtter so great misteries but surelie it was the holy Ghost that dwelled in his hart that spake these things in him Therefore by this example it is very manifest that God with out any pompe or preparation of these temporall blessings can giue to his much more aboundance and many moe precious blessings then those were which they left for him and by consequent it is hence euident howe shamefully they erre who thinke that no reward is destined and ordained for Vertue in this life To banish therefore this errour so dangerous besides those things which haue beene spoken the twelue priuiledges prerogatiues which follow shall be most profitable in which we will handle and discourse of the twelue admirable fruits and preheminences which attend and waite vpon Vertue in thys life that by them the louers of this world may vnderstand that in Vertue there are found many moe excellent blessings then they suppose And although to the perfect knowledge of thys the experience and vse of Vertue herselfe were necessarie that thereby we might the better know her riches and commodities yet that which is wanting in this respect Fayth shall supply which confesseth acknowledgeth the truth of the diuine and holy Scriptures by the testimonies of which I will approue all things which I am to speake of this matter that we should at no time doubt of the excellencie of Vertue THE TWELFTH TITLE That the first priuiledge or prerogatiue of Vertue doth bind vs vnto her which is the speciall prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked CHAP. XII WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue we wil beginne of the first and principall from which as from a liuely fountaine all the rest doe flow and that is of the prouidence and fatherly care which God vseth towards them who do serue him Although there is in him a generall prouidence ouer all his creatures yet he hath a singuler and a speciall prouidence onelie ouer them whom hee hath chosen that they should be his and seeing that he accounteth of them as of his sonnes he hath also giuen vnto them a childes hart and a filiall spirit and he in like manner beareth towards them the hart of a most louing tender Father and therefore he hath ouer them a care a prouidence equall vnto this loue But how great that prouidence is it cannot be vnderstood vnlesse of them which haue tried or at least haue seene or haue read with industrie attention those places of Scripture which speake of this prouidence Whosoeuer shall doe this hee shall see that generally all these things are directed to that end For all things haue reference and are turned about these two points no otherwise then the heauen about his poles that is about the Commaundement and the Promise For here the Lord commaundeth obedience to man and obseruaunce of his precepts there he promiseth great rewards to them who obserue keep them threatneth fearefull punishments to them who breake and violate them This doctrine is deuided after that manner that all the morrall bookes of the sacred Scripture do cōmaund and promise and the historicall doe shew the true effect of this or that showing how differently GOD carrieth himselfe towards the good euill But seeing that God is so magnificent and so liberall and man so miserable and so fraile he so rich in promising this so poore in giuing greatly different is the proportion of that which he commaundeth in respect of that hee giueth so that he commaundeth few things but giueth verie many he commaundeth loue and obedience both which hee himselfe giueth and for them he offereth inestimable blessings as well of grace as of glory both in this life and that to come Amongst these wee giue the first place to his loue and fatherly prouidence which he beareth towards them who are receiued of him for sonnes which loue exceedeth al loue prouidence which all earthly fathers haue or can haue towards their sonnes The reason is this because euen to this day there hath not been found any Father who hath layd vp prepared so great blessings for the good of his chyldren as GOD hath prepared prouided for his children that is the participation of his owne glorie Neyther hath any Father laboured or taken so much paynes as hee who hath for them shedde his owne blood To conclude neyther doth any Father watch and keepe his vvith so great care and diligence as God dooth his who are daily in his eyes and to whom he is present in
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
nothing so much as pleasures these men say at least their works speake if not their words that they had rather haue pleasure vnperfect then that which wanteth pleasure with all her perfections and prerogatiues This is that Lactantins Firmianus sayd in times past Because sayth he bitternernes is mixed with vertues and vices are seasoned with pleasures and men eschew bitternes and are inticed with the sweetnes of pleasures many forsaking vertues with great earnestnes follow after vices This is one and the onely cause of so great a mischiefe and hee that shall bring men from this perillous errour he shall not bestow a small benefit vpon them and he that shall prooue by most euident arguments that the way of vertue is much more playner and sweeter then the way of vices he shall mightily helpe them This is that wee would now prooue and demonstrate with most firme arguments and clearer then any light especially with the authorities of the diuine Scripture seeing that they are more certaine and sound proofes then those which may be brought for this matter from any other place For the heauen and the earth shall sooner perish then any iote or title of them Tell me therefore ô blinde man wrapped in miserable errors if the way of the Lord be so bitter as thou imaginest to thy selfe what meaneth that of Dauid How great ô Lord is the sweetnes of thy goodnes which thou hast layd vp for them that feare thee In which words the Prophet doth not onely expresse the greatnes of the sweetnes which is giuen of the Lord to the righteous but also he doth render a reason why the wicked doe not know it because the Lord hath layd it vp from theyr eyes What other thing meaneth that of the same Prophet My soule shall be ioyfull in the Lord it shall reioyce in his saluation All my bones that is all my strength and might shall say Lord who is like vnto thee Tell me what other thing is this then to say that the ioy and mirth of the righteous is so great that although it be directly taken in the spirit it doth redound neuerthelesse for the aboundance and plenty thereof also vpon the flesh that which before knew not to be delighted but in carnall things now for the communion and participation of the spirit is delighted in spirituall things and reioyceth in the liuing God and that with so great ioy that all the bones of the body being full of this admirable sweetnes doe force a man to cry out Lord who is like vnto thee What pleasures are like thine What ioy what loue what peace can any creature giue comparable to this of thine What meaneth this also of the same Psalmist The voyce of ioy and deliuerance shall be in the tabernacles of the righteous What I say meaneth that vnlesse that he might signifie that true ioy and deliuerance are not found in the houses of sinners but in the soules of the righteous What also meaneth the Prophet when he sayth The righteous shall be glad and reioyce before God yea they shall leape for ioy but that hee might shew the ioyes and spirituall feastings with which God oftentimes vvonderfully doth refresh the soules of the righteous with the sweetnes of all celestiall thinges In which banquets there is drunke that most sweete wine which the same Prophet praysing sayth They shall be satisfied and drunke with the fatnes of thine house and thou shalt giue them drinke out of the riuer of thy pleasures With what other words could the Prophet haue more cunningly or liuely depainted and expressed the greatnes of these delicates calling them drunkennes and a riuer of pleasures that hee might shew the force and efficacie which they haue to draw the mindes of men from earthly things and to conuert them to God This is vnderstoode by this drunkennes For euen as a man who is ouercome with much wine looseth the vse of his sences neyther differeth much from a dead man by reason of the strength of the wine so when any one is full of that heauenly wine hee dyeth to the world and hath all his sences with all their desires shackled and fettered Furthermore what meaneth that of the same Prophet Blessed is the people that can reioyce in thee Some body perhaps might haue sayd Blessed is the people who haue plentifully all things necessary for them who is encompassed with strong wals and enuironed with mighty bulwarks who is garded with choyce Seruants and Souldiours But this most holy King who knew all these doth not speake so but he sayth that he is blessed who hath learned by experience what it is to ioy and reioyce in the Lord not with euery kinde of ioy but with that which is worthy of the name of ioy which as Gregory sayth is a ioy of the spirit so great that it cannot be expressed nor shewed by any externall signes Blessed therefore is the people who so hath profited and hath made such progresse in the sweetnes and loue of God that knoweth by experience what this ioy is which neyther that most wise Plato could vnderstand nor that most eloquent Demosthenes vtter with words but it is onely knowne to an humble and pure hart in which God dwelleth If God be the Author of this ioy I pray thee consider how great it ought to be which proceedeth from God for it is certaine that as the diuine punishment is like to God himselfe so also his comfort is wont to be like and conformable vnto him But if his punishment when hee correcteth man be so great how great thinkest thou shall his consolations be when he doth comfort man If hee hath a hand so heauy to smite how light shall it be when hee stretcheth it out that hee may stroke and cherish his friends Especially seeing that this good God is much more meruailous in his works of mercy then in his works of iustice Moreouer tell me I pray thee what is that Celler of vvine of most precious wine into which the Bride doth glory that shee was brought of her Bridegrome What is that banquet to which that same Bridegrome doth call his friends when he sayth Drinke my friends and be drunken my beloued What drunkennes is this but the greatnes of the diuine sweetnes and ioy which doth so alienate and infatuate the hart of man that a man seemeth as it were to be carried beyond himselfe For it is wont to be commonly sayde that a man is drunke when the wine that he drinketh is of greater measure and more aboundant then that his naturall heate may concoct or digest for then the wine ascendeth into the braine and so ruleth ouer man that now hee doth not rule himselfe but is ruled of the wine Which thing if it be so tell mee I pray thee what shall be the state of that soule drunken with that heauenly wine When it is as it were a vessell
a day And an other who gaue a wish to King Ezechias whether he would that the shadow of the Sunne should goe forwards ten degrees or returne backe so many This is that that after a singuler manner illustrateth the glory of the Lord when we see his seruants so powerfull For if that proude King of the Assirians glorified in that that Kings as himselfe serued him how much more shall the Lord our God glory that after a certaine manner all they are Gods that serue him after they haue participated of his power ¶ Of the vaine hope of the wicked THis then is the treasury of Hope which the righteous possesse in this life and to which there is no accesse for the wicked For although they also haue hope yet they haue not a liuelie but a dead hope For sinne taketh away the life and therefore theyr hope worketh not in them those effects which before we haue remembred For as there is nothing to be found which more reuiueth hope then a good conscience so the chiefest cause which maketh it to faile and killeth this hope is an euill conscience For that alwayes flyeth and feareth the light and maketh a man faint-harted and of feeble courage for he is not ignorant that the gate of the diuine fauour grace is shut against him Hence it is that as a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe wayte vpon an ill conscience It appeareth then that such is the trust and hope of the wicked as their felicity and happines is for as their felicity is in the goods of this world so in them is their hope and trust seeing that they glory in them and in the time of tribulation runne vnto them as to a Sanctuary or a place of refuge Of this hope it is written in the booke of Wisedom The hope of the vngodly is like a dry thistle flowre that is blowne away with the wind like a thinne scum that is scattered abroade with the storme and like as the smoake which is dispersed heere and there with the wind By which we may see how vaine the hope of the vngodly is Neyther onely is this hope vaine but it is very hurtfull deceitfull and dangerous as the Lord God admonisheth by the mouth of the Prophet Alas for those disobedient children that is who haue forsaken their father sayth the Lord that they will take counsaile and not of me that they will take a secret aduice and not out of my spirit and therefore adde they sinne vnto sinne Euen they that walke to goe downe into Egipt and haue asked no question at my mouth but seeke strength in the might of Pharao and trust in the shadow of Egipt Therefore shall the strength of Pharao be your confusion and the trust in the shadow of Egipt your shame They were ashamed of the people that could doe them no good and that might not helpe them nor shew them any profit but were their confusion and rebuke All these be the words of Esay Neyther content with these he proceedeth in the next Chapter Woe vnto them that goe downe into Egipt for helpe and trust in Horses and put their confidence in Charrets because they be many and in Horse-men because they be lusty and strong but they regard not the holy one of Israell and they aske no question at the Lord. And he neuerthelesse is wise and will plague the wicked and goeth not from his word he will arise against the houshold of the froward and against the help of euill doers Now the Egiptians are men and not God and theyr Horses flesh and not spirit and as soone as the Lord stretcheth out his hand then shall the helper fall and he that should haue beene helped and they shall altogether be destroyed Thou seeft heere my brother clearer then the noone light the difference betweene the hope of the righteous and of the wicked For the hope of the wicked is flesh but the hope of the righteous is spirit The one is no other thing then that man is the other is that which God is so that there is as great difference betweene the hope of the good and of the wicked as is betweene God and man Therfore worthily doth the Prophet goe about to feare vs from the one and inuite vs to the other saying O put not your trust in Princes nor in any child of man for there is no help in them For when the breath of man goeth forth he shall turne againe to his earth and then all his thoughts perrish Blessed is he that hath the God of Iacob for his helpe and whose hope is in the Lord his God which made heauen and earth the Sea and all that therein is Behold heere also a difference betweene both hopes The same difference the same Prophet declareth also in another Psalme saying Some put their trust in Charrets and some in Horses but we will remember the name of the Lord our God They are brought downe and fallen but we are risen stand vpright Thou seest heere how well the fruites agree to the roote foundation or tree of hope for the fruite of the one is a downfall but of the other exaltation and victory Wherefore very fitly they that trust in the vanities of this world may be compared to that man in the Gospell Who built his house vpon the sand and the rayue descended and the floods came and the winds blew and beare vpon that house and it fell and great was the fall of it But they that trust in the Lord may be likened vnto him that built his house vpon a rocke which stood safe strong and firme against all the tempests and stormes of thys life The same thing no lesse elegantly the Prophet Ieremy doth teach by an excellent comparison Cursed be the man saith hee that putteth his trust in man and that taketh flesh for his arme and he whose hart departeth from the Lord. Hee shall be like the Heath that groweth in the wildernesse as for the good thing that is for to come hee shall not see it but dwell in a dry place of the wildernesse in a salt and vnoccupied Land But of the righteous he speaketh on a contrary manner O blessed is the man sayth he that putteth his trust in the Lord and whose hope is in the Lord himselfe For he shall be as a tree that is planted by the waters side which spreadeth out the roote vnto moistnesse whom the heate cannot harme when it commeth but his lease shall be greene and though there growe but little fruite because of drouth yet is hee not carefull neither euer leaueth of to bring forth fruite Hetherto be the words of Ieremie Tell me now I pray thee what other thing can bee desired if so be that men haue but a little spark of reason to know the difference which is betweene the hope of the
where there is no desire or concupiscence there are no chaynes no captiuitie Insomuch that the hart because it hath found the Lord of all therefore it after a certaine manner is made Lord of all for in this chiefe good it findeth and possesseth all good To these two diuine benefits by helpe of which men come to true libertie the care also and diligence of man is to bee ioyned by which hee striueth and contendeth to subiect the flesh to the spirit and the affections to reason By which study men by little and little are mortified and are made fit and able to all good theyr manners are bettered and their furie and former boldnes is restrained and bridled Hence it is that S. Chrisostome sayth If wilde beasts that are nourished among men by degrees put off their naturall fiercenesse and become tame and are peaceably conuersant among men as the Poet sayth verie vvell Lyons that be fierce barbarous and wilde In time are tamed to play with a child What great thing is it if our naturall affections when they haue accustomed themselues by little and little to obey reason if by degrees they waxe gentle milde that is if by little and little they participate something of the nature of the spirit reason and reioyce in the works of the spirit If custome good vse hath so great force and efficacie what shall not grace doe working together with this vse Hence it is that the seruants of God are often more sensibly merry delighted for so it pleaseth me to speake in celestial rauishments in silence in reading in prayer in meditation and in such like exercises then they would be in feasting in sports in hunting and in other pleasures and delights of this world For now they hate all those it is a torment vnto them to remember them insomuch that now the very flesh dooth abhorre that which before it loued and findeth tast and delight in that thing which before it loathed Which is so true as a certaine learned and holy man saith that often-times the inferiour part of our soule is so delighted in prayer and inwardly hath such sweet conference with God that it feeleth a great torment when it is with-holden by anie manner from these exercises or hindered in them Thys is that which the Prophet sayth I will praise the Lorde who hath giuen me counsell my reines also chasten me in the nights or as another translation hath they teach mee Thys surelie is an excellent worke of the Diuine grace For those that comment vpon this place vnderstand by the reines the affections and inward motions of man which are wont as wee haue said to bee prouokers and procurers of sinnes Which notwithstanding oftentimes through the vertue of grace not onely doe not incite and stirre vp to euill as they were wont but some-times they helpe vnto good and not only they doe not serue the deuill on whose side they were wont to warre but they goe on Christs side and turne theyr weapons vpon his enemies Which although it be seene in many spirituall exercises yet especially it appeareth in the affection of contrition and in the greefe for sinne in which the inferiour part of the soule playeth her part in afflicting it selfe and in plentifull pouring out of teares for sinnes Therefore the Prophet sayth that in the night when the day beeing past the righteous are wont to examine theyr consciences this same his reines did in chastising him for from that anguish bitternes which he felt in that part of his soule because therein he had offended GOD he was alwayes afflicted and he was alwaies carefull that he might not commit that againe for which hee was sorrowfull Therefore not vvithout cause he gaue thanks vnto the Lord for not onely the superiour part of his soule in which his vnderstanding was inuited him to good but also the inferiour part which alwaies for the most part is wont to driue and prick man to euill But although this be both truth and also great glory of the Redemption purchased by Christ for vs who as hee is a most perfect and absolute Redeemer so hee hath most perfectly and absolutely redeemed vs yet no man must be too bolde to trust to his owne flesh yea although it be mortified so long as hee continueth in this mortall life These therefore be the chiefest causes of thys admirable and wonderfull libertie after which followeth a newe knowledge of GOD and a sound and solide confirmation of our fayth and of our Religion which we professe as the Lord himselfe testifieth by the Prophet Ezechiell saying And they shall knowe that I am the Lord when I haue broken the cordes of theyr yoke and deliuered them out of the handes of those that serued themselues of them Wee say that this yoke is sensualitie or an inordinate desire to sinne which cleaueth to our flesh and which oppresseth vs and subdueth vs to sinne The cordes of thys yoke are euill inclinations with which the deuill apprehendeth and catcheth man and draweth him vnto him which inclinations are so much the stronger by how much they haue beene longer confirmed through an euill custome Which thing Saint Augustine confesseth of himselfe in these wordes I was bounde not with yron but with mine yron will my will the enemie kept of my selfe made a chayne for my selfe and bound me with it Because of my corrupt will came lust and whilst I did not resist lust custome folowed with which as with a chaine I was bound and imprisoned in sinne Therefore if at any time a man shall see himselfe bound after this manner that this holy man confesseth himselfe to haue beene bound and is willing and desirous to be vnlosed and to gette out of thys captiuitie hee shall finde as great difficulties to escape out as hee found but if at the length he beeing conuerted vnto GOD doe see these chaynes broken in peeces these affections tamed and brought vnder and these euill inclinations mortified and if hee see himselfe free and the Lord of hys ovvne appetites to conclude if hee see the yoke that lay vpon his shoulders novve lye vnder his feete what other thing ought he to doe then assuredly and vndoubtedly to beleeue that it is GOD who hath broken these chaynes and hath taken thys greeuous and burthenous yoke from his shoulders Therefore let him praise God and say with the Prophet Thou hast broken my bonds I will offer to thee a sacrifice of praise and will call vpon the Name of the Lord. Of the eight priuiledge of Vertue that is of the blessed peace and inward quietnesse which the righteous enioy and of the wretched warre and continuall trouble and terrour with which the wicked are shaken and smitten in theyr soules CHAP. XX. AFter the priuiledge of the liberty of the sonnes of God followeth another no lesse then it that is the prerogatiue of the peace and inward
his strength and force The same Art GOD vseth against the wicked that they may plainly knowe so that they will open theyr eyes that felicitie and the content of mans hart is the gyft of God which hee giueth when and to whom it pleaseth him without any of theyr labour or industrie and taketh it away againe according to his pleasure by putting a peg or pinne into the tuch-hole of the gunne that is by sending some of these perturbations into theyr felicity For thys cause although they be mightie and rich as outwardly appeareth yet by reason of this hidden secret defect they are so desolate and liue in so great perturbation and trouble that thou wouldest thinke that they had nothing and that they possessed nothing Thys is that which Esay speaketh in the person of the Lord against the power of the King of Assiria Therefore saith he shall the Lorde God of hosts send among his fatte men leanenesse and vnder his glory he shall kindle a burning like the burning of a fire That it may appeare thereby howe the Lord knoweth to finde out a rock against which the shyp sayling prosperously may be dashed in sunder and to send weaknesse in the midst of strength and misery in the midst of prosperitie The same thing is also shewed in the booke of Iob where it is sayd that the Gyants doe mourne vnder the waters that we may know that God hath deepe places and myseries for them also as he hath for them that be base and small who otherwise seeme more subiect to the calamities of this worlde Salomon sheweth thys more plainly when amongst other miseries of this world he reckoneth vp this as one of the greatest saying There is also another euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasures and honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eate therof but a strange man shall eate it vp What is thys that GOD hath not giuen him power to eate thereof but to spend his goods and not to haue that content by them and that rest of minde which hee might haue of them For by that small perturbation and trouble of which wee speake God disposeth that all his felicities is changed that thereby he may vnderstand that as the dead letter giueth not true wisedome but it is God that giueth it so neither the riches and goods of this world doe giue true peace and content but it is God that giueth it Therefore that we may returne from whence wee haue digressed If they who haue all things that they desire and haue not God doe liue in sorrowes and are exceedingly discontented what shall they doe to whom all these things are wanting Because euery defect of them is as a famine as a thirst which pincheth and afflicteth them and as a thorne which pricketh through theyr hart What peace what tranquilitie can there be in that soule in which there is such sedition so great warre and such trouble and hurly burley of appetites and cogitations Of such men it is very well spoken of the Prophet The wicked are like the raging Sea that cannot rest For what sea what waters or what windes can be more tempestuous and vnquiet then are the passions and appetites of the wicked which are wont to subuert Mountaines and seas Also sometimes it cōmeth to passe that in this sea contrary windes doe rage one against another which is a token and a cause of a greater storme For oftentimes the same appetites doe striue one against another after the maner of contrary windes For oftentimes that the flesh willeth that the honour nilleth and that the honour desireth that the riches refuse and so desiring couering all things they knowe not what they would desire yea they vnderstand not thēselues and they knowe not what to chuse nor what to reiect for the appetites are contrary one to another as the humors in a surfitting infirmitie in which the Phisitian doubteth what is to bee done least perchance that which is conuenient for one humor be hurtfull for another Thys is the confusion of languages in the Tower of Babel and that strife for which the Prophet desireth the Lord Destroy ô Lord and deuide theyr tongues for I haue seene crueltie and strife in the Cittie What cruelty what deuision what strife is this but of wordly mens harts and the diuersitie of their appetites when they are contrarie amongst themselues lusting after and coueting contrary things whilst one refuseth that the other desireth ¶ Of the peace and inward rest in which the righteous liue THis which wee haue remembred is the condition of the wicked on the contrary part the righteous hauing the gouernment and moderation of all their desires and appetites hauing also their passions tamed and temperate and placing their felicitie not in these false and transitory things but in GOD alone who is the center of their happines and in those true and eternall blessings which no man can take or steale from them and persecuting also with extreame hatred more then that which persecuted Vatinius the loue of the flesh the whole host of their appetites and concupiscences and to bee briefe committing their whole will into the hands of GOD they are disturbed with no such trouble that they should lose theyr inward peace Thys is one reward amongst many others which the Lord promiseth to the louers of Vertue as the holy scripture witnesseth in many places The kingly Prophet saith They shall haue much peace that loue thy law they shall haue none hurt And Esay sayth O that thou hadst harkened to my commaundements then had thy peace beene as the flood and thy righteousnesse as the waues of the Sea The Prophet in this place doth call thys peace a flood for the vertue that it hath to quench the flame of our appetites to temper the heate of our desires and to water the barren and dry veine of our hart and to refresh our soule The same thing also Salomon affirmeth saying When the wayes of a man please the Lord hee will make also his enemies at peace with him What bee these enemies that make warre with man but his owne passions and the euill inclinations of the flesh which alwayes make sad the spirit These therefore doe liue in peace when as by vertue of grace and good custome they are accustomed to the works of the spirit and fully rest neither doe they mooue such cruell warre as before they were wont Although at the beginning vertue feele great turmoile with the passions yet when it commeth to perfection it worketh with greater sweetnes and facilitie neither is there any more so great strife To be breefe this is that peace which the Prophet Dauid calleth by another name an enlargement or dilatation Thou hast enlarged saith he my steppes
him abroade into the fields and there shewed him a man cutting downe of vvood When he had gathered together a great bundle of the vvood he assayed whether lie would lift it vp and lay it on his shoulders and goe away with it but when he found himselfe vnable to doe it he returned againe and cut downe more vvood and a great deale more encreased his burthen When he was now lesseable to support his burthen for now his bundle was farre greater then it was before hee againe augmented it and this he did often with a firme and a resolute purpose The Anchorite meruailing at the great madnes of the man demaunded what was the meaning of it The Angell aunswered that such was the madnes and dotage of men who when they cannot beare the burthen of sinnes by reason of the intollerable heauines of the weight yet they daily adde new to old and almost euery moment encrease the burthen heaping sinnes vpon sinnes and burthen vpon burthen thinking that they can beare many wheÌ„ as they are not able to beare a few But what shall I speake among many other things of naughty and corrupt custome and of the violent tiranny thereof which so surely detayneth men growne old in wickednes It is familiar and knowne vnto euery body that he that driueth a nayle into a post that he fasteneth it at the first stroke that he giueth with his malet but more firmely at the second stroke but so fast at the third that it can hardly be pulled out againe and the oftner that he knocketh it the faster it sticketh and is pulled out againe with the greater difficulty so in euery one of our wicked actions which we doe vice is driuen deepelier into our soules as if it were with a great mallet and there it sticketh so fast that scarcely any thing may be found by which it may be haled and pulled out Hence it is that not seldome we see that the old age of theÌ„ who haue trifled and spent all their time in vices and wickednes waxeth childish againe through the dissolutenes of theyr forepassed life although that age dooth refuse that inordinatenesse and nature herselfe abhorre that former lewdnes And when as theyr nature is tyred and barren through vices yet Custome which as yet rideth on horse-backe posteth about seeing for vnpossible pleasures so great is the impatient tyrannie of euill Custome Hence it is said in the booke of Iob His bones shall be fâ—â—â—ed with the vices of his youth and they shall he downe in the dust with him Insomuch that these vices haue no limit or end besides that which is common to all other things that is death the last date and terme of all things Hence is that of Aristotle That as for the byting of an Aspe there is no remedy vnlesse the parts infected be cut away so certaine vices are healed only by death Then by death these vices are ended although if we will confesse the truth neyther by death they take theyr finall farwell for they indure alwayes wherfore Iob saith And they shall lye downe in the dust with him The reason of this is because through the diuturnitie of inueterate custome which nowe is turned into nature the appetites and lusts of vices are now rooted in the very bones marrow of the soule no otherwise then the plague or a consumption which sticketh in the bowels of a man carelesse of any cure neyther admitting any medicine This same thing our Sauiour showed in the raising of Lazarus being foure dayes dead whom he called forth of his graue with such clamour and groâ—ing of spirit when as notwithstanding he had raised others being dead with farre easier tokens of difficultie that the Lord might signifie vnto vs how great a miracle it is that God should raise one foure dayes dead and stinking that is to conuert one buried in the custome of sinning The first of these foure dayes as sayth Augustine is the delight of the pleasure in the hart the second is the consent the third the deed the fourth custome and he that hath come to this fourth day as Lazarus is not raysed vp vnlesse it be with the loude voyce teares of our Sauiour All these things do most euidently declare the exceeding great difficulty which procrastination of repentance and conuersion bringeth with it and by how much the longer repentance is deferred by so much it becommeth more difficult Also consequently it is gathered of these how manifest their errour is who say that the amendement of theyr life will hereafter be the easier and doone vvith greater conuenience But let vs yeeld which yet we do not grant that all things should succeed according to thy dreames and that thy vaine hope should not delude thee what wilt thou say of the tyme which in the meane time thou wretchedly loosest and slyppeth away froÌ„ thee without any fruite especially seeing that in thys time thou mightest haue gained vnto thee an incomparable treasure What madnes will it be thought that we may speak according to the iudgement of the world if at that time when a most faire and rich Cittie by force is sacked whilst other souldiours with great furie and violence carry out of it gold siluer and euery precious thing some should sitte by playing at Dice with scullions and slaues It is certaine that they should make no gaine by it Therefore how farre greater madnesse is it that thou whilst all other good men are painfull carefull to gaine heauen that thou I say sittest idely playing and sporting vvith chyldren and onely delighting in the vaine toyes of this world when as in the meane season thou mightest haue gained that that they enioy Furthermore what wilt thou aunswer me not only for those good things which thou loosest but also for those euills which in the meane while thou committest For according to the opinion of Saint Augustine not one sinne is to be committed for the gold of the whole world With what forehead darest thou then in thys time commit so many deadly sinnes one of which is not to be committed for a thousand worlds How darest thou in the meane while offend him and prouoke him vnto anger thorow whose gates thou must enter before vvhose feete thou must lie prostrate vpon the earth and thou shalt be compelled so to doe will thou nill thou of whose handes the estate of thine eternitie dependeth whose mercy thou must implore and sue for with teares and sighes Why then blushest thou not to anger and prouoke him of whose helpe thou hast need euery moment And whom thou shalt finde so much the lesse fauourable vnto thee by howe much the more thou hast prouoked him vnto wrath Very vvell dooth Saint Bearnard reason against such men saying Thou who takest so prepostorous a course perseuering in thy wicked and vngodly life tell me Beleeuest thou that the Lord GOD will forgiue thee thy sinnes or beleeuest thou not If
wilt heare his voyce harden not thy hart that thou maist make answer to hym to morrow yea begin presently to lay to thine hand which the sooner that thou shalt doe it shall be the more easier vnto thee Against them that deferre their repentance to the houre of death CHAP. XXVI IVstly and rightlie ought those things which we haue spoken to be sufficient to confound them who deferre and put off their repentance to the houre of death For if it be so dangerous to prorogue and deferre it to certaine yeeres what wil it be I pray thee to driue it of and reserue it for that most perrilous time But because this errour is too familiar and vsuall in the world and seeing that very many soules doe perrish beeing miserably deceiued by this errour I thought it very necessary to speake somewhat of this vaine opinion of men And although it is very dangerous to speake of this matter for it may minister occasion to weake and fearefull consciences to distrust and despayre yet greater shall the danger be that men know not into what hazard they cast themselues when they deferre theyr repentance to that time So that weighing both dangers in an equall ballance we may manifestly see that this is greater then that by manie degrees For experience teacheth vs that moe soules doe perrish through too much confidence then by too much feare or faint-hartednes For wee are appointed Watchmen as Ezechiell saith that when we see the sword comming we should tell the people of it least those that should be admonished of vs be deceaued and their blood should be required at our hands But because in this life we haue no other light nor no other truth besides the holy Scripture and the monuments of holie Fathers and Doctors of the Church who before vs haue copiouslie and sufficiently handled this matter let vs see what they say of it For I hope that no man will be so rash that will prefer his own opinion before their iudgements In speaking of which we will obserue this order that first we remember what the Fathers haue spoken of this matter and then what the Scripture teacheth vs. ¶ Authorities of certaine Fathers concerning finall repentance BEfore we enter into this disputation let vs presuppose that which Saint Augustine and all the Doctors of the Church do say that we must necessarilie know that as true repentance is properly the worke of God so he can giue it to whom he wil and when he pleaseth Therefore according to this sentence repentance shall be true and sufficient to saluation at what time soeuer it be yea in the houre of death But how sildome thys happeneth I would not that thou shouldest beleeue me or thy selfe but the Saints by whose mouth the holy Ghost hath spoken Therefore it is meet and requisâ—â—e that we relye vpon their iudgements Heare therfore what Saint Augustine doth speak of this matter in his booke of true and false repentance Hee that first is forsaken of his sinnes before he forsake theÌ„ he freely and willingly doth not forsake them but of necessity and constraint But God requireth the libertie of thy will Wherefore they that will not be conuerted vnto the Lord so long as they can sinne and afterwards come vnto conuersion wheÌ„ they can sin no longer they shall not so easily obtaine that they desire And then a little after Augustine declaring how that conuersion is wrought sayth thus Hee is conuerted that is he is wholie and altogether changed who now not onely feareth punishment but hasteth to returne to a good and gracious God Which conuersion albeit it happeneth to any one at the end of his life we are not to despaire of the remission of his sinnes But because so faithfull and absolute a conuersion sildome or neuer happeneth so late repentance is suspicious and to be feared For whom the disease constraineth and the paine terrifieth he shall scarcelie euer come to true conuersion especially when hys children are present whom he hath too much doted on his wife and the world doe call him vnto them For this late repentance is wont to deceaue manie But because God is alwayes almightie he can alwaies help in death whom he pleaseth But because there be many things that doe hinder and doe draw away the languishing and fainting spirit it is most dangerous next to destruction to put of repentance vntill death But it is a very great thing that God should then inspire thee and deale so fauourably with thee If therefore there be any one who then doth seeke for true repentance let him expect the friendly clemencie of God well vnderstanding and feeling that the goodnes of God is greater then his wickednes He that thus escapeth let him liue and not die Hetherto Saint Augustine by whose words it is manifest into how great dangers they do cast themselues headlong who of purpose leaue of their repentance to the houre of death Saint Ambrose also in his bookes of repentance doth largelie dispute of this matter although there be some that attribute this discourse of his to Augustine where amongst many other things he faith He that râ—penteth and reconcileth himselfe at the last cast and passeth hence that is departeth out of his bodie I confesse vnto you that we deny not vnto him that which he desireth but I dare not presume to say that hee went vvell hence I doe not presume I doe not promise I doe not say I deceaue ye not I doe not beguile you I make no promise vnto you A faithfull man liuing well doth safely depart hence He that repenteth and is reconciled whilst he is in health if after he liue well is safe Repeating the same thing a little after he saith But he that repenteth at the last and shall passe hence whether hee safelie passeth or no I am not certaine I can assure him of repenpentance but of further securitie I cannot assure him Marke what I say I will lay downe this more plainly least any one should misse my meaning Doe I say that he shal be damned I doe not say so Neither doe I say that he shall be saued O holie Bishop what other thing doost thou say vnto me Certainlie I know not what I shall say vnto thee I haue said I presume not I promise not I know not Gods determination Wilt thou my brother be deliuered from all doubt wilt thou escape thys ambiguous incertaintie Repent whilst thou art strong and in health For if thou truly repentest whilst thou art in health so the last day finde thee thou art safe Therefore runne that thou maist be reconciled If thou doost so thou art safe Why safe Wilt thou that I shal tell thee Because thou repentedst at that time when thou mightest haue sinned Behold I haue told thee why thou art safe But if then thou wilt repent when thou canst sinne no longer thy sinnes haue dismissed thee and not thou them
It with-draweth man from all honest studies and exercises and drowneth him in the sea of carnal pleasures so that miserable man dare not presume nor offer to speake o f +any other thing then of dishonest and carnall delights It maketh young men foolish and reprochful and exposeth old men to the scorne of men Neither is this vice content thus to haue plunged men vnlesse also it ouerthrow and squander abrode his riches and substance There are no riches so aboundant no treasures so infinite which luxury will not exhaust consume in a short time For the belly and the instruments of lust are neere neighbours and very well agree betweene themselues and are faythfull complices confederates in this work Hence it is that men giuen to luxurie are for the most part prodigall and lauishers and delight in banquets and drunkennesse and riches are chiefely consumed through gluttony and sumptuosnesse of apparell Thys also is common to all luxurious persons vnhonest women are neuer satisfied neyther euer cry they hoe albeit very many ouches tablets iewels precious stones rings and such like be giuen them and they take more delight to be honoured with such things then with theyr wretched louers who giue these vnto them All these are proued to be true by the example of the prodigall chyld who spent all his substance by liuing riotously and luxuriously Remember that the oftner thou gyuest thy thoughts thy body for a pray to carnall lust thou shalt finde the lesser satietie in them For the delight doth not bring satietie vnto them but doth procure and increase a further thirst for the loue between a man and a woman is neuer altogether extinguished yea the flame when it is supposed extinct on a suddaine reuiueth and burneth more fiercely Consider moreouer diligently that the pleasure which is reaped of thys vice is short and momentany but the punishment which followeth is eternall Surely this change is too vnequall that for so filthy a pleasure of so short continuance thou shouldest lose in this lyfe the ioy of a good conscience and in that to come euerlasting glory besides to suffer paines vvhich neuer shall haue end Therefore very well said Saint Gregory It is momentany and short sayth he that delighteth but eternal that tormenteth Looke vpon the price of virginity and the dignity of that purity which perisheth and is violated by this filthy vice and thou shalt see that virgins in thys life doe begin to leade an Angels life and by the singuler priuiledge of this purity to be like vnto celestiall spirits For to liue in the flesh without sensual carnality this is to liue rather an Angels life then an humane lyfe Thys is that which Bernard sayth It is onely chastity that in this place and tyme of mortality representeth a certaine state of immortall glory For amongst the solemnities of marriage it onely chalengeth the custome of that blessed Country wherein they doe neyther marry nor are marryed shewing on the earth after a certaine manner an experience of that heauenly conuersation For this cause that singuler priuiledge is giuen to virgins in heauen of which S. Iohn writeth in his Reuelation These are they sayth he which are not defiled with women for they are virgins these follow the Lambe whether soeuer he goeth And because they haue performed better things in the world then others following the Lord Iesus Christ in pure virginity therefore in the world to come they shal come more neere vnto him and shall more familiarly conuerse with him and shall singulerly be delighted with the purity of theyr bodyes Thys vertue maketh men not onely like vnto Christ but also temples of the holy Ghost For the holy Spirit being a louer of purity as hee detesteth the pollution of luxurie more then other vices albeit all vices displease him so in nothing more willingly or with greater ioy he resteth then in a soule pure and cleane from all carnall pleasure Wherefore the sonne of GOD conceaued by the holy Ghost so loued and priced virginity that for the loue of it he did this stupendious miracle that is he would be borne of a Mother being a Virgine But if thou hast lost thy virginitie at least after shipwracke feare the dangers which now thou hast tried and thou who wouldest not keepe the benefit of nature vncorrupted now it is corrupted stryue to repaire it by conuerting thy selfe vnto the Lord and so much the more diligently turne thy good workes vnto God by how much for thy sins thou hast iudged thy selfe woorthy of greater punishment For often-times saith Saint Gregory it commeth to passe that the soule after sinne is more feruent which in the state of greater inn ocencie was luke-warme and altogether negligent And because GOD hath preserued thee albeit thou hast committed so enormous sinnes and offences commit them nowe no more least God chastise thee together both for thy sinnes past and also for those present and so the last errour be worse then the first With these and such like considerations man ought to arme himselfe against this sinne And these be the remedies of the first kinde which we haue gyuen against this sinne of Luxurie ¶ Other kind of remedies against Luxurie BEsides those remedies which commonly are wont to be deliuered against thys vice there are others also more effectuall and more particuler of which wee will also speake in thys place Let thys therefore be the first stay the beginnings kill the Serpent when it is young for if the enemy be not repelled at the first onset he increaseth and becommeth stronger For as Saint Gregory sayth after the desire of pleasure is kindled and encreaseth in the hart it suffereth a man to thinke on nothing els but on filthy pleasures and vncleane lusts Forthwith therefore the motiues of vices must be killed in the mind whilst they are yet but onely in thought for euen as wood preserueth fire so the thought preserueth and nourisheth desires concupiscences and if the thoughts be good they doe kindle the fire of charitie if they be euill they stirre vp the flame of lust It is needfull also that all the outward sences but especially the sight or the eyes be most diligently kept least they see that which may procure danger for oftentimes a man simply seeth that which when it is seene woundeth the soule Therefore vnaduisedly to looke on women eyther peruerteth or weakeneth the constancy of the beholder Therefore Ecclesiasticus doth giue thee very good counsaile Gaze not on a Mayde that thou fall not by that that is precious in her Goe not about gazing in the streetes of the Citty neyther wander thou in the secret places thereof Turne away thine eye from a beautifull woman and looke not vpon others beauty To perswade this that doctrine of holy Iob ought to be sufficient who although he was a most iust man yet neuerthelesse he did keepe his eyes most diligently as he speaketh
beast with all the strength of thy wit which if it perseuere to sollicite thy minde be thou so much the more cherefully instant to resist it and fight with greater valiancy and fortitude of minde For he that willingly consenteth not to this euill is not hurt albeit his malicious flesh doth hale and pull him to impure and odious conditions But if thou shalt see that all things fall out more prosperously to thy neighbour or to thy friend then to thy selfe giue God thanks and thinke that eyther thou art vnworthy of such prosperity or at least that it is not profitable or conducent for thee and remember that thy businesses shall not succeede the more prosperously with thee because thou enuiest the happy estate of thy neighbour but that they will fall out more aduersly and disasterously But if thou desirest to knowe with what armour and weapons thou mayst resist this vice obserue the considerations following First consider that all enuious men are like vnto the deuill whom our good works doe exceedingly afflict and whom our felicity doth torment with intollerable dolour not because he can enioy it albeit men should lose it for hee hath lost it vvithout hope of recouery but that men taken from dust and earth should not possesse those blessings he lost Hence is that of Augustine in his booke of Christian doctrine God turne saith he the plague of enuie from the mindes of all Christians For enuie is the deuils sinne of which alone the deuill is guilty vnpardonably guilty For it is not sayd to the deuill that he is damned because thou hast committed adultery because thou hast stolne because thou hast violently taken away other mens goods and possessions but because thou falling thy selfe forthwith didst enuy man standing After thys manner men imitating the deuill are wont to enuie other men not because they hope to translate theyr prosperitie to themselues but because they desire that all may be as miserable and wretched as they themselues are Marke consider ô thou enuious man that although he whom thou enuiest should not haue those goods for which enuy doth so haunt thee yet it foloweth not that presently they should be thine Because therefore that he possesseth them without thy losse or hurt why doth it grieue thee that he possesseth them without thy preiudice But if peraduenture enuie hath possessed thy mind because an other excelleth thee in some vertue and grace of mind as in religion and feruencie of prayer I pray thee see what an enemy thou art to thy selfe For thou art pertaker of all the good prayers of thy neighbour so that thou be in the fauour of GOD and by howe much thy neighbour excelleth in feruencie of spirit by so much thou growest richer in spirituall things and therefore thou enuiest him quite beyond all reason but on the contrary part thou oughtest to reioyce because the profit is cōmon to you both and thou also pertakest of his blessings Consider therefore how great thy misery is that by hovve much thy neighbour profiteth in goodnes by so much thou art the worser but if thou didst loue the good thinges in thy neighbour which thou hast not the same good things should be thine by the vertue of Charitie and so thou shouldest enioy another mans labours without thine owne labour Thys Saint Gregory showeth when he sayth Charitie by louing another mans goodnes maketh it her owne but Enuy by hating that same goodnes turneth it to the wounding of her own breast Perpend also and ponder I pray thee howe enuie burneth the hart dryeth the flesh tortureth the vnderstanding disturbeth the peace of conscience maketh all the daies of the life sorrowfull and heauie and banisheth all tranquility all ioy from the hart of man For enuie is like a worme in wood which as it is bred in the wood so it consumeth it so also enuy is bredde in the hart and the hart is the first thing that it excruciateth and when it hath corrupted the hart it also taketh away the naturall colour of the countenaunce for the pale and wanne colour of the face is a token of the greatnes of the enuy that tormenteth man within There is no Iudge so seuere against a man as enuy for it continually afflicteth him and tortureth her owne Authour For this cause some Authors call this vice iust not that it is iust for it is a sinne but because by her owne torment shee chastiseth him in whom she is and exerciseth punishment vppon him See also howe contrary this vice is vnto Charitie which is God and to the common good which God euery where respecteth and promoteth For it enuyeth the good things of other men and abhorreth those whom God hath made and redeemed and on whom GOD bestoweth his blessings which thing is manifestly condemned for it dissolueth that that is made of God if not indeede yet in will But if thou will vse a present remedy for this disease loue Humility and flye Pride which is the mother of this deadly plague For when as a proud man cannot away with a superiour or an equall enuy is easily inflamed against them who excell in any thing for if it see any man eyther superiour or better it thinketh it selfe worser baser The Apostle vnderstood this well when he sayd Let vs not be desirous of vaine-glory prouoking one another enuying one another He therefore that would cut off the branches of enuy it is needfull that first he dig vp the roote of ambition from vvhich enuy ariseth Furthermore thou must also withdraw thy minde from an inordinate desire of temporall goods and thou must only loue the celestiall inheritance spirituall blessings which are not diminished albeit there are many who loue and possesse them yea they so much the more increase by how much the possessors are multiplied On the contrary part temporall goods are so much the more diminished by how much they are moe amongst whō they are diuided therfore enuie discruciateth the mind of him that lusteth after them For when as another receaueth that that he desired or it altogether perisheth or is diminished it certainly cannot be done without griefe But it sufficeth not that thou shouldest not greeue at the good of thy neighbour but it is necessary that thou shouldest doe well vnto him as much as lyeth in thy power and moreouer thou shouldest pray vnto the Lord God that he would supply those things that thou art not able to doe Thou must not contemne any man Loue thy friends in the Lord and thine enemies for the Lords sake vvho when thou wast his enemy he so loued thee that to redeeme thee and deliuer thee out of the hands of thine enemies he gaue his owne life Although thy neighbour be euill yet for all this he must not be contemned but in this thou must imitate the Phisitian who hateth the disease yet loueth the person of the diseased
pleasure which lurkâ—th vnder necessity craueth that tâ—ou wouldest satisfie and fulfill her desire and it so much the sooner deceauâ—th by how much it more couertly insinuateth it selfe vnder the câ—lour of honest necessity and hideth from thee her inordinary Therefore very especiall warines and wisedome is here to be vsed to bridle the appetite of pleasure and to subiect and subingate the sensuality vnder the rule of reason If therefore thou desirest that thy flesh should be a seruant and a subiect vnder the soueranity of thy soule looke that thy soule be subiect vnto God for it is requisite that thy soule be gouerned of God that it may in like manner rule ouer the flesh And by this admirable amiable order man shall be reformed that is that GOD may rule ouer his reason the reason may gouerne the soule and the soule the body and so man shall be wholy reformed But the body striueth and strugleth against the gouernment of the soule if the soule be not subiect vnder the rule of reason and if the reason be not conformable to the diuine will When thou art tempted of Gluttony thinke and consider that thou enioyest a very short delight which soone passeth away and that the pleasure of the taste is like a dreame of the night vanishing away and flying froÌ„ the eyes and consider that thys pleasure when it is past leaueth the soule heauy in the conscience but if that pleasure be conquered the soule reioyceth frolicketh and the conscience is quiet and ful of peace according to that most excellent and egregious sentence of that wise man If thou shalt do any honest thing with paines taking the paines passeth but the honestie remaineth if thou doost any filthy or vnhonest thing with pleasure taking the filthines and dishonestie remaineth but the pleasure passeth away Remedies against anger hatred and enmities which arise of anger and wrath CHAP. IX ANger is an inordinate desire to be reuenged of him whom we suppose to haue wronged vs. Against this pestilent vice the Apostle sheweth vnto vs an antidote saying Let all bitternes and anger and wrath crying and euill speaking bee put away from you with all maliciousnes Be ye curteous one to another and tender-harted forgiuing one another euen as God for Christes sake forgaue you Of thys sinne the Lord speaketh in Matthew But I say vnto you whosoeuer is angry with his brother vnaduisedly shall bee culpable of iudgement And whosoeuer saith vnto his brother Râ—câ— shall be worthy to be punished by the Counsell And vvhosoeuer shall say foole shall be woorthy to bee punished with hell fire Therefore when this outragious vice doth solicite and disquiet thy minde repell it by these considerations following First consider that brute beastes doe liue peaceably vvith those that are of the same kinde Elephants accompany with Elephants in like maner Kine and Sheepe feed rogether in their heards and flocks Byrds of a feather flie together Cranes on the day time flie together and at night one plaieth the Sentinell for the other The same thing also doe Storkes Harts Delphins and many other creatures The concord and order of Ants and Bees is knowen vnto euery body And amongst wilde beastes there is a certaine peace and agreement The fiercenes of Lyons is not exercised against them of the same kinde the Boare is not spightfull and hurtfull to the Boare the Linx vvarreth not with the Linx nor the Dragon with the Dragon VVhat need we many words the wicked spirits themselues vvho are the authors of all our discord obserue the league between them selues and by common consent do exercise their tyrannie Onely men to whom curtesie and peace are very necessary most conducent nourish deadly discords and cruell variance These things are worthy of great consideration Neyther is it lesse to be considered of that nature hath giuen weapons to all liuing creatures to fight hoofes to horses horns to Bulls tusks to Boares a sting to Bees clawes and beakes to birds yea to Gnats and fleas nature hath giuen weapons to bite and sting by which they fetch out blood But thou ô man because thou art created to peace and concord are created vnarmed and naked that thou maist not haue any thing to hurt or offend another Therefore consider howe vnnaturall it is that thou shouldest reuenge and hurt him of whom thou art offended especially by seeking for weapons which are without thee which nature hath denied vnto thee Remember that anger and desire of reuenge is proper vnto wilde beasts of whose anger thus speaketh a certaine wise man O man why doost thou degenerate from the nobility of thine estate and condition by following the nature of Lyons Serpents and other fierce and cruell beasts Aelianus writeth of a certaine Lyon who beeing wounded in hunting with a launce more then a yeere after espied him a farre of that had wounded him passing that way in the company of the King of Iuba and many other men the Lyon forth-with knew him and rushing violently through the ranckes of the men they with all theyr forces resisting him he rested not till he came vnto him who had hurt him whom presently he rent and tare in peeces The same thing we haue seene done of a certaine Bull against them of whom he was smitten and hurt Wrathfull and angry men are the imitators of these fierce and cruell beasts who wheÌ„ they might mitigate theyr wrath by reason and discretion as it becommeth men they had rather follow their beastly force furie glorying in their ignobler part which is common vnto them with beasts when as they should vse diuine reason in vvhich they pertake with Angels If thou shalt say that it is an hard thing for thee to mitigate and asswage thine angry hart I answere that thou oughtest in like manner to consider that it was much more difficult that the sonne of GOD should suffer for the loue of thee What wast thou when hee shed his blood for thee wa st not thou his enemie Doost thou not see with what great clemency and gentlenes he suffereth thee sinning daily and with what great benignity and goodnes he receaueth thee turning vnto him Peraduenture thou wilt say that thine enemy is not woorthy to haue his fault forgiuen Tell me deseruest thou or art thou worthy that God should pardon thee Wouldest thou that God shold pardon thee and wilt thou vse extreamitie against thy neighbour If thine enemy be not worthy that hee should haue pardon yet thou art worthy to pardon him and Christ most worthy for whose loue thou oughtest to forgiue him Further obserue that all the time that thou burnest with hatred and rancour against thy neighbour thou art not worthy to offer any sacrifice to the Lord gratefull acceptable vnto him which our Sauiour intimateth when he saith If then thou bring thy gift to the altar there remembrest that thy brother hath ought against thee
displeased count on 〈◊〉 to the slaunderer and that thou with griefe hearest themâ— which thing also Salomon teacheth more plainly when he saith As the North-winde driueth away the raine so doth an angry countenaunce the slaundering tongue For as S. Ierome sayth An arrow shot from a bow sticketh not in the harde Rocke but with violence reboundeth backe againe and hurteth him that shot it But if thys Buzzer and Detractor be thy subiect or thine inferious without offence thou mayest commaund him to holde his peace for thou art bound to doe so but if thou caust not commaund him silence at least discreetly with some other discourse breake of the course of his speech or show him that countenaunce whereby he may be ashamed to proceed any further Therefore being modestly admonished he will eyther hold his peace or alte r his speech Otherwise if thou entertainest his talke with a merry and cheerefull countenaunce thou ministrest occasion vnto him to persist in his purpose and so thou doost no lesse offâ—nd in hearing theÌ„ he in speaking For euen as he dooth ill that fireth an house so also he doth ill that when he may quench the fire will not but comming to the flame warmeth himselfe by it Amongst all the kindes of murmuring and detraction that is the worst when as any one detracteth from the estimation of a iust and a righteous man for he by this maner of reproching gyueth occasion to the weake and faint-harted to becom more slow in goodnes neyther to goe forward with so great zeale as they were wont Which albeit he offend not the stronger yet it cannot be denied but that he much wrongeth the weake and vnperfect Least that this kinde of scandall seeme small in thine eyes remember the words of the Lord Whosoeuer shall offende one of these little ones which beleeue in me it were better for him that a Mil-stone were hanged about his necke and that hee were drowned in the depth of the sea Wherefore my brother thinke it a kinde of sacriledge to sharpe and whet thy tongue against them who serue the Lord God for albeit it be true that the detractor speaketh of them yet for the title onely which they haue and the office that they beare they are worthy of honour especially seeing that GOD hâ—th â—ayde oâ— them Hee â—haâ— toucheth you toucheth the apple of 〈◊〉 eye Whatsoeuer we haue hetherto spoken of murmurers detractors and backbyters it is to be vnderstood also of iesten flowters and deriders and much more of them then of the other for this vice hath all the euills and mischiefes in it which before we haue numbred vp and besides those it hath another blemish annexed to it that is pryde arrogancie and contempt of thy neighbour therefore we must eschew and auoyde thys vice more warily then the other as the Lord hath commaunded in his Law when he sayd There shall not bee a tale-carrier or a backebyting whisperer among my people Therefore it is not needfull further to enlarge the vildnes and filthines of thys sinne but let these things suffice which hetherto we haue spoken ¶ Of rash iudgement and the precepts of the Church TO the two precedent sinnes a third is ioyned being very neere vnto them which is to iudge rashly for detracters and slaunderers not oâ—â—ly speake euill of matters past and euident but also of those that are iudged of them and which breed any suspition in them For that they may not want matter of detraction they minister matter vnto themselues interpreting by their peruerse iudgement and peeuish suspition the matter to the worst sence which they ought to haue interpreted to a good meaning Which kinde of iudgement is against the commaundement of the Lord Iudge not that yee be not iudged and condemne not that yee be not condemned With these sinnes which are against God those are numbred which are coÌ„mitted against these foure precepts of the Church which are commended vnto vs vnder commaundement as On the Sabaoth dayes and on certaine other dayes it is thought good by the Church to heare Diuine seruice and sermons to receaue the holy Sacrament of the blessed body and blood of our Sauiour Christ to fast on dayes appoynted and faithfully to pay Tithes For as much as man is bound both by the law of God and man to heare Diuine seruice and sermons he ought not onely to be present in body but also in spirit and to gather vp his spirits that he may heare with vnderstanding and carry away that that may frâ—ctifie in him and nourish him vnto eternall life keeping silence and hauing his hart lifted vp to God considering of the high misteries reuealed in his word with great feruency and deuotion praying together with the congregation and attentiuely hearing that which is deliuered vnto him They who haue families children men-seruants and maydes they ought to be carefull that they come to Church and that they spend the Sabaoth daies holily In which thing many Housholders are faulty and worthy of great reprehension who shall render an account to God for this negligence These are the sinnes which men are wont to fall into more vsually and commonly and all these we ought to eschew with great diligence By this meanes we shall remaine in innocency and we shall keepe our garments white and cleane which Salomon commaundeth At all times sayth he let thy garments be white and let not oyle be lacking vpon thine head Which is the vnction of Diuine grace which yeeldeth light and courage in euery matter and teacheth vs all good for this is the fruite of this heauenly oyle ¶ Of other kinde of sinnes which because they seeme small therfore the world maketh no account to commit them ALbeit these sinnes aforesayd are more principall from which we ought to flie with speciall care and diligence yet the raynes it not to be giuen to other sinnes which seeme lesse vnto vs and which we make no scruple to commit yea I beseech thee by the bowels of Gods mercy that thou beest not of their number who when they heare that one sinne is not so great as another forth-with runne into it without any scruple or regard Remember that saying of the Wise-man Hee that contemneth small things shall fall by little and little into greater Remember that Prouerb For the want of a naile the Iron shooe falleth off and for the want of a shooe the Horse falleth and he perisheth that fitteth on him The houses that ruine threatneth through age â—irst giue a token of their decay by the fall of some stone or â—mall peece of timber and the ruine daily increasing at length â—hey come topsey turuey downe Very well sayth Saint Auguâ—â—ne Contemne not sinnes because they be little but feare them because they be many For many times many little beasts kill Are not the coâ—â—es of sand very small and little but if plenty of them
which among others we ought to moderate and adorne with three holy affections as are Humility of hart Poorenes of spirit and an holy Hatred of our selues For these three doe make the busines of mortification very easie Humility as Saint Bernard defineth is a contempt of our selues which springeth of a deepe and true knowledge of our selues For it is the property of this vertue to cast out of the soule all the branches and all the daughters of Pride with the whole progeny of ambition and to cast vs downe vnder all creatures and to think that any other creature if so it were giuen vnto him of God to worke well as it is giuen vnto vs would be much more gratefull and would bring forth many moe fruites then we doe Neyther is it sufficient that man hath this contempt of himselfe hid within him but it is necessary that it should appeare and show it selfe in his conuersation so that in all things as much as may be hee show himselfe most humble according to the quality of his estate hauing no regard of the iudgement and estimation of this world which perhaps opposeth her selfe against him Wherfore it is necessary that all our actions and affaires haue a relish of humility and pouerty and that we submit our selues for the loue of God not onely to our elders and equals but also to our inferiours The second thing which is required in this place is the pouerty of spirit which is a voluntary contempt of the things of this world and a minde content with that estate which is alotted of God although it be meane and low At this stroke that roote of all mischiefe is cut vp which they call couetousnes and it bringeth to man so great peace and tranquillity of hart that Seneca is not afraid to say He that hath his gate shut to the lust of his desires may for felicity contend with Iupiter himselfe And in another place No man else is worthy of God but he that hath contemned riches Hath he little that chilleth not for cold that hungreth not that thirsteth not Iupiter hath no more He hath neuer little that hath inough This sayth Seneca By which words he intimateth that the felicity of man consisteth in the satiety and contentednes of the harts desire He that commeth to this stayednes and quiet of desire he may say that he is come to the height of felicity or at least hath attayned a great part of it The third affection is an holy Hatred of our selues of which our Sauiour sayth He that loueth his life shall lose it and he that hateth his life in this world shall keepe it vnto life eternall Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate as the desperate doe hate themselues but it must be vnderstood of an hate which the Saints beare towards their owne flesh as against a thing which was the cause of many and great euils and which hindred much good and therefore they handled it not according to the will and lust of it but according to the prescription of reason which coÌ„maundeth that we should often handle it not as a Mistres but as a seruant of the spirit otherwise that of the Wise-man will happen vnto vs He that delicately bringeth vp his seruant afterwards shall finde him obstinate and contâ—macious Wherefore in another place we are admonished that wee should smite it with clubs as an vntamed beast and bridle it The yoke and the whip sayth Ecclesiasticus bow downe the hard necke so tame thine euill seruant that is thy body with the whips and correction Send him to labour that he goe not idle for idlenes bringeth much euill Send him to worke for that belongeth vnto him if he be not obedient put on moe heauy fetters That he insult not nor waxe proud that he be not idle and rush into open wickednes This holy hatred is much auaileable in the busines of mortification that is it is very conducent to the mortifying and cutting away of our euill desires although it be hard and difficult For without this hatred how can we make incision and draw forth blood and greeuously wound a thing so dearely beloued of vs For the arme and strength of mortification getteth valour not onely from the loue God but also from the hate of our selues by vertue of which strength and valour man doth not excruciate his soule of passion but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affected and putrified ¶ Of the reforming of the Imagination AFter these two sensuall faculties there are other two which pertaine to knowledge 〈◊〉 Imagination and the Vnderstanding which answer to the two former that both of these appetites may haue his guide and knowledge conuenient and fit Imagination which is the ignobler of these two is called a power of our soule greatly weakened through sinne which is very haggard to be subiected vnto reason For oftentimes as a fugitiue seruant that departeth without licence it rusheth out of dores and wandreth throughout the whole world before we vnderstand where it is It is a faculty also very greedy in excogitating or searching out any matter which it hath a desire to and it imitateth hungry doggs who tosse and turne all things vpside downe and thrust their snowt into euery dish now lapping of this now of that and although they are beate from it yet alwayes they returne to their repast fore-tasted This faculty also is very glib and fleeting as a wild and an vntamed beast flying very swiftly froÌ„ one mountaine to another least it should be taken and restrained for it cannot abide a bridle or a bit neyther is it willing to be gouerned or managed of man Notwithstanding this licenciousnes and naturall wildnes there are some that daily make it worser as they that bring vp their children most deliciously daintily permitting them to vage freely whether so euer they list and to doe whatsoeuer pleasure willeth them without any reprehension Wherefore when as man would that this imagination should quietly persist in the contemplation of Diuine things it is disobedient and immorigerous because it hath accustomed to wander licentiously neither acknowledgeth it any moderation Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast that we restraine it and that we bind it to a cratch that is to the consideration of good necessary things and that we commaund it perpetuall silence in all-other things So that as a little before we haue bound the tongue that it speaketh not any thing but good words and to the purpose so let vs bind our imagination that it may remaine and continue in good and holy cogitations and to all other that we shut the gate against it Herein we are to vse great discretion to examine what cogitations are to be admitted and what to be excluded that
temperance that it neither be nourished too delicately nor be killed through hunger That wee neither vvithdraw necessary things from it neyther that we giue it that which is superfluous that we carry it about chastised but not almost dead that through too much weakenes it faint not in the way nor that through too much abouÌ„dance it grow restie iadish and cast the ryder It is wisedom moderately to labor exercise least through the grieuousnes of the burden the spirit whose turne all exercises ought to serue be oppressed that so we apply our selues to outward things that we lose not the inward and so intend the loue of our neighbour that we doe not lose the diuine loue For if the Apostles themselues who had great measure of Gods Spirit and great strength sufficient to carry out all matters did disburthen themselves of matters of lesser moment that they might not faile nor faint in greater no man ought so to presume of his owne strength that hee should thinke himselfe sufficient for all things seeing that many times commeth to passe which is wont to be sayd A minde that in all things maketh assayes Performeth particulers by delayes And that he that followeth two Hares catcheth neyther It is wisedome to obserue the crafts and subtill deceits of the old enemy to obserue his out-roades and in-roades and all his stratagems not to beleeue euery spirit neither to be deceaued by any apparence and glozing of that which seemes good For often-times the Angell of sathan transformeth himselfe into an Angell of light and alwayes endeuoureth to deceaue the good by some semblance and show of good Therefore in no danger we ought to be more carefull of our selues then in that which is offered vnto vs vnder the vizard and disguise of Vertue For by thys kinde of deceit imposture they for the most part are tempted who are accustomed to worke well and to bring forth good fruites To conclude it is wisedome to knowe howe to march forward and how to retire to know when it is expedient to ouercome and when to be ouercome and especially to be able to contemne the iudgement of the world the censures of the vulgar sort and to passe by with a deafe eare the barkings of most vild dogges who alwayes barke and bawle without a cause to remember that of Paule If I yet pleased men I should not be the seruaunt of Christ. Surely thys is most true that a man cannot doe any thing more foolishly then to suffer himselfe to bee ruled and gouerned by a beast of so many heads as the common people is which haue neyther iudgement nor knowledge in those things which they speake It is a very good thing and very meete to giue no offence to any body to feare that which is to be feared and not to be carried about with euery winde for to finde a meane in these extreames is the part and duty of singuler wisedome ¶ Of the wisedome which concerneth the practise and effecting of things WIsedome is also necessary in acting and effecting matters least we fall into errors which afterwards are not amended but with great difficulty whereby oftentimes the peace of the conscience is lost and the order of life is disturbed In which matter these counsailes that follow may bring vs some helpe Of the first of which the Wise-man sayth Let thine eyes behold that thing that is right and let thine eye lids looke straight before thee By which words the Wise-man counsayleth vs that we should doe nothing inconsideratly vnaduisedly but that we should long deliberate and act things by nature and ripe deliberation For which purpose fiue aduices are necessarily required First that we commend our businesses to the Lord God Secondly that we consider with great diligence and with equall iudgement expend not onely the substance of the worke but also all the circumstances of it for if one of them alone be wanting it is sufficient to subuert all the purposed worke For although all the worke be well finished with all the circumstances of it yet if onely it be not done in due time that is sufficient that the worke may be dispraysed and reprehended Thirdly that we consult with others of those things which are to be done but let such counsaylers be few in number and those very choyce For although it is behoofefull to heare the censures and opinions of all that the busines may be better examined yet let the conclusion and determination of the thing be in few mens powers least it proue faulty Fourthly it is very necessary that a certaine time be graunted for our deliberation whereby both by the diuturnity of time and experience of conuersation those may be knowne whose aduises we vse whether they be good or bad and so their sentences and opinions may be prooued For oftentimes men in the beginning of their conuersation doe seeme to be that which afterwards they are not found to be â—o also their aduices at the first seemed profitable but afterwardâ— being better examined they are refused and reiected Fiftly and lastly the foure stepdames of wisedome are diligently to be eschewed and auoyded which are Praecipitation Passion Obstinacy in selfe opinion vaine Foolishnes For Praecipitation and headlong rashnes deliberateth not Passion blindeth Obstinacy shutteth the gate to good counsailes and vaine Foolishnes whatsoeuer deliberation it entreth into destroyeth and contaminateth it It belongeth also to this vertue to flye extremities and to keepe a meane For vertue and truth refuse extreames and doe fixe their seates in a meane All things are neuer to be reprehended together all things are neuer to be allowed together we must neuer deny all things neuer beleeue all things neuer distrust all things we must neuer condemne many for the fault of few nor iustifie all for the holines of some But in all things it behooueth vs to follow the rule and prescript of reason and beware that we be not drawne by the violence of our perturbations to extreames And it is a rule of wisedome in iudging of things not to respect eyther the â—ntiquity or the newnes of them that by it they should eyther be approued or disproued for there are many euill things which a long time haue beene vsed and there be many good things lately found out so that antiquity is neyther sufficient to iustifie that which is euill nor newnes to condemne that which is good but in all things iudgement ought to be taken from the price and valour of things not from the â—eares For from antiquity to sinne there commeth no other â—hing but that it is lesse curable neyther doth newnes take any â—hing from vertue but that it is lesse knowne It is another rule of wisedome not to be deceaued in figures â—nd apparences of things so that forth-with me pronounce â—ur opinion of them for all is not gold that glittereth nor all â—ood that hath the
Remember also all the commendations of thys Vertue before sette downe of vs and howe greatly it is commended of God For if there be a liuely desire in thee to please God wilt thou not endeuour to performe thys one thing so acceptable vnto him Consider what the loue of one kinsman is to another for the onely participation of flesh and blood which is betweene them and let it shame thee if the grace of the spirituall vnion be not as forcible in thee as carnall parentage or kindred If thou shalt say that in this there is a communion and a participation in one and the selfe same roote and in the blood of eyther consider howe much more noble that coniunction and communion is which is betweene the faythfull as the Apostle showeth while we haue all the same Father the same mother the same Lorde the same baptisme the same hope the same fayth the same meate and the same spirit who quickneth vs. We haue all the same Father GOD the Church our mother and Christ Iesus our Lord. We haue one fayth which is that supernaturall light of which we all pertake and which seuereth vs and maketh vs differ froÌ„ all other Nations one hope which is the very glory of the heauenly inhearitance in which wee all shall be of one hart and one mind We haue one Baptisme by which we are all adopted the sonnes of the same father made one anothers brethren We haue one and the selfe same spirituall meate euen the blessed body of Christ Iesus which incarâ—ateth vs together and maketh vs one with him no otherwise then as one loafe is made of diuers cornes and one wine of many grapes Besides all thys we participate of one and the selfe-same spirit which is the holy Ghost who dwelleth in all the soules of the faythfull whether it be by faith or by fayth and grace together quickning and sustaining vs in this life If the members of the same body albeit hauing diuers duties and functions and differing also in forme doe so tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule how much more mutually ought faythfull Christians to loue one another who are made aliue by that Diuine Spirit who by how much he is more noble by so much also he is more powerfull to knit and vnite those together in whom he dwelleth If onely the kinred of flesh blood can procure so great loue between kinsfolke how much more shall so great an vnitie procure it and the participation and communion of so noble and excellent things Let that notable rare example of that singuler loue wherewith Christ hath loued vs neuer slip out of thy minde vvho hath loued vs so strongly so sweetly so graciously so perfectly not for any profit or neede to himselfe not for any merrit of ours that we being strengthened by so noble an example and bound by so great a benefit may forth-with prepare our selues and as much as lyeth in vs dispose our selues to loue our neighbour with such loue that we may satisfie and obserue that commaundement which our Sauiour Iesus hath giuen vnto vs and so commended vnto vs when he ascended to his Father left thys earth saying This is my commaundement that yee loue one another as I haue loued you Of that which man oweth vnto God CHAP. XVI AFter that we haue showne and declared what we owe to our selues and to our neighbour now we will set down what we owe vnto God This is the chiefest and noblest part of Christian iustice and righteousnes vpon which three Theologicall vertues doe attend Fayth Hope and Charity which haue God for their obiect with that vertue which of Diuines is called Religion whose obiect is the Diuine worship A man shall satisfie all the bonds and obligations which are contayned vnder this vertue if towards God he hath such an hart as a sonne hath towards his father For euen as a man shall satisfie content himselfe if he hath the hart of a good Iudge and his neighbour if he hath the hart of a mother so after a certaine manner of speaking he shall satisfie God if he loue him with such an hart as a sonne is wont to loue his father for it is one of the especiall functions and operations of the Spirit of Christ to giue to man such an hart towards God Now therfore consider diligently what the hart of a sonne is towards his father what is his loue his feare his reuerence his obedience towards him and the zeale of his fathers honour how he serueth him freely with what affiance and boldnes he runneth vnto him in all his needs how patiently he beareth his correction and chasticement with all other duties and obseruances Of such an hart and mind be thou towards God and thou shalt absolutely fulfill this part of iustice and righteousnes To prepare and procure such an haâ—t nine vertues seeme especially necessary vnâ—o me the first and principall of which is loue the second feare and reueâ—ence the third trust and confidence the fouâ—th 〈◊〉 of the honour of God the fift a pure intent in the â—â—â—rcise of the Diâ—ine worship the sixâ— prayer and refuge to God in all needs and necessities the seauenth thanksgiuing for Diuine benefits the eight obedience and conformity of our will to Gods will the ninth humility patience in all scourges and tribulations which God sendeth vnto vs. According to this order the first and the especiall thing that we ought to doe is to loue God after that manner as he hath commaunded himselfe to be loued that is with all the hart with all the soule and with all our strength so that whatsoeuer is in man it is to worship and embrace God according to his kind the vnderstanding by meditating vpon him the will by louing him the affections by inclining theâ—selues vnto that which his loue requireth the strength and vigour of all the members sences by exercising themselues in those things which his loue hath appointed The second thing that is required after this holy loue is feare which springeth of this loue for by how much more we loue any one by so much we feare that we doe not onely not lose him but also that we doe not offend him This is manifest in the loue of a good sonne towards his father and of a wife towards her husband who by how much she more tenderly loueth him so much the more diligently she endeuoureth least any thing be found in the house that may offend her husband This feare is the keeper of innocency and therefore it is necessary that it take deepe rooting in our harts which thing the Prophet Dauid long agoe desired of God when hee sayde Pierce through my flesh with thy feare for I am afrayde of thy iudgments It was not inough for this most holy King to haue feare planted in his hart but also he
is to be feared that they haue no care of inward defects which are not seene although they are most diligent in outward which are publique and openly discerned Furthermore the exteriour vertues as they are more manifest vnto men so also they are better known and had in greater esteeme as are Abstinence Watching Discipline corporall austeritie But the interiour vertues Hope Charity Humility Discretion the Feare of God and the Contempt of the world are more occult and hid and therefore albeit they be in greater honour with God yet they are not so valued in mans iudgement And therefore our Sauiour sayth Yee are they that iustifie your selues before men but God knoweth your harts Not dissonant to this is that of Paule Hee is not a Iewe which is a Iew outward Neyther is that circumcision which is outward in the flesh But he is a Iew which is one inwardly and the circumcision of the hart which consisteth in the spirit and not in the letter is circumcision whose praise is not of men but of God Seeing therefore that those externall are in so great estimation among men and are so admired of all and the appetite of selfe honour and excellencie is so subtill and the most powerfull of all the appetites it is to be feared least that affection draw a man rather to loue and seeke after those vertues by which greater honour is expected then those by which lesser yea perhaps among men none For to the loue of these the spirit inuiteth but to the loue of the other the spirit and the flesh inuite together which is exceeding vehement and most vnpatient in her desires Which seeing that it is so not without cause it is to be feared least these two affections should ouer-come that one and should carry the victory from it To thys mischiefe the light of this doctrine opposeth it selfe which defendeth and patronizeth a iuster cause and notwithstanding these commaundeth place to be giuen to this which deserueth more admonishing vs that we loue that and embrace it with greater feruency which is more profitable and more necessary ¶ The third instruction BY that also wee gather that as often as it happeneth that these vertues doe so concurre at one and the selfe same time that we cannot entertaine and content them altogether then according to the rule of Gods precepts the lesser must giue place to the greater Otherwise order will be inuerted and disturbed This Saint Bernard teacheth in his booke of the precept and the dispensation Furthermore sayth he many things are inuented and ordayned not because we may not liue otherwise but because so to liue is more expedient neyther are they deuised for any other end then for the preseruing and good of charity So long therfore as they respect and ayme at charity they stand firme and vnmoueable and may not be changed without offence no not of the inuenters and ordayners But if contrarily at any time they seeme contrary vnto charity they are to be changed and altered but onely of those to whom it is giuen to see this and to whom this busines is committed to be ouer-seene and not of euery ouer-weening Disciplinarian and giddy-braind humorist seemeth it not most meete and requisite that those things that were inuented for Charity should also for charity when it seemeth conuenient be eyther omitted or intermitted or be changed into some other thing more commodious For otherwise without doubt it is most vniust if ordinances and constitutions onely deuised for charity should be held and maintayned against charity Therefore let them be held assuredly and firmely immutable yea amongst Prelates which are grounded vpon necessary considerations but so farre forth as they serue vnto charity Hetherto are the words of Saint Bernard ¶ The fourth instruction TWo kinds of iustice and righteousnes are gathered out of this same Doctrine one is true the other false True righteousnes and iustice comprehendeth together both things internall and externall which are required to the preseruing of them That which is false and counterfeit obserueth some externall without internall without the loue and feare of God without humility without deuotion and without other internall vertues Like to this was the righteousnes of the Phariseis of whom the Lord speaketh in Mathew Woe sayth hee vnto you Scribes and Phariseis hipocrits for ye tythe Mint and Annise and Cummin and haue left the waightier matters of the law iudgement mercy and fayth these ought ye to haue done and not to leaue the other vndone Ye blind guides which straine out a gnat and swallow a Camell Woe vnto you Scribes and Phariseis hypocrits for ye make cleane the vtter side of the cup and of the platter but within they are full of bribery and excesse And a little after Woe vnto you Scribes and Phariseis hypocrits for ye are like vnto paynted Sepulchers which indeede appeare beautifull outward but are within full of dead mens bones and of all filthines Of the same kind is that righteousnes which so often is reprehended of God in the Scriptures by the Prophets for whom the mouth of one speaketh This people honoureth me with their mouth and glorifieth me with their lips but their hart is farre from me and the feare which they haue vnto me proceedeth of a commaundement that is taught of men but they haue despised my law And in another place Why offer ye so many sacrifices vnto me sayth the Lord I am full of the burnt offerings of vveathers and of the fatnes of fed beasts I haue no pleasure in the blood of bullocks lambs and goates Offer me no moe oblations for it is but lost labour Incense is an abhominable thing vnto me I may not away with your new moones your Sabaoths and solemne meetings your solemne assemblies are wicked I hate your new moones and appointed feasts euen from my very hart they make me weary I cannot abide them What meaneth this vvhat doth God condemne that he appoynted and expresly commaunded especially seeing that they be the acts of the noblest vertue which we call Religion whose proper function and duty is to worship God with the seruice of adoration and Religion No certainly but he condemneth the men that contenting themselues with those externall ceremonies had no regard nor care of true righteousnes and the feare of the Lord as forth-with he declareth saying Wash you make you cleane put away your euill thoughts out of my sight cease from doing of euill learne to doe well apply your selues to equity deliuer the oppressed helpe the fatherles to his right let the widdowes complaine come before you And then goe to sayth the Lord let vs talke together though your sinnes be as red as scarlet they shall be as white as snow and though they were like purple they shall be as white as wooll In another place he repeateth the same thing and that with greater vehemency He that slayeth sayth he an Oxe for me
miracles was the excellentest of all other others also defended the excellencie and prerogatiue of their owne gifts Against this error and abuse there is no remedy more profitable or more effectuall thē that which Saint Paule vseth in his former Epistle sent vnto thē in which first he reduceth all graces to their beginning saying that all graces are riuers of one fountaine that is of the holy Ghost and that therefore they all participate of one equality in theyr cause although they be diuers and sundry among themselues Euen as the members of one body of any King are all members of the King being deriued from one royall blood although they be diuers among themselues so sayth the Apostle By one spirit we are baptized into one body that we may be members of one body And therefore we all participate of one and the selfe same dignity and glory seeing that we are all members of the same head Wherefore the Apostleforth-with addeth If the foote would say Because I am not the hand I am not of the body is it therfore not of the body And if the eare would say Because I am not the eye I am not of the body is it therefore not of the body We all therfore are made equall that among all there might be vnity and brother-hood albeit there is some diuersity betweene vs. This ariseth partly of nature partly of grace We say partly of nature for although grace is the beginning of all our spirituall Being yet grace as water receaued into diuers vessels doth put on diuers figures and shapes according to the disposition and nature of euery one For there are some men by nature modest mild and quiet and therfore very fit for a contemplatiue life Others are cholerick and delighted in practise and action and therfore more fit for an actiue life others are strong and of a sound and healthfull constitution who doe not much tender and affect themselues and these are meete for greater austerity of life In this the goodnes and mercy of God shineth after a singuler manner who willing to deuide and communicate himselfe vnto all he would not doe it onely after one manner but after many and diuers according to the variety of mans condition that the man that is not fit for some one meane and gift might be fit for another The other reason is this diuersity is grace for the holy Spirit the Authour of it would that among his there should be variety to the greater perfection and beauty of the Church For euen as diuers members diuers sences are required to the perfection and beauty of the body so also it is required for the perfection and beauty of the Church that there should be diuers vertues and graces For if all the faithfull were of one and the selfe same condition how should they be called a body If the whole body were an eye sayth Paule where were the hearing if the whole were hearing where were the smelling But nowe hath God disposed the members euery one of them in the body at his owne pleasure But God would that there should be many members and yet one body that when there were a multitude conioyned in vnity there might be a proportion and an harmonious concord of many in one and hence ariseth the perfection beautie of the Church Such a like thing we see in Musick where it behoueth that there be diuersity and multitude of voces vvith vnity and agreeablenes of consent in tune so that there may be sweetnes and melody in it If all the voyces were of one qualitie and stampe they should all be either Baces or Meanes which would make neither musicke nor harmony In naturall things also it is admirable to see so great diuersitie of things as that high and almighty Work-maister hath made who hath deuided and bestowed beauty and perfection vppon all creatures in that order that although euery one of them haue somewhat in themselues in which they excell the rest yet there is no enuy amongst thē because euery one of them hath some prerogatiue which in others is not the same The Peacocke is very beautifull to the sight but maketh a ranke and an vnpleasant noyse The Nightingale singeth sweetly but is not so faire to the sight An Horse is good for the race and profitable for warre but not good for foode or fit for the table The Oxe is profitable for the table and the plough but vnprofitable for other things Fruitefull trees doe serue for the nourishment of men but are vnfit for building contrarily wilde and barren trees are fit for building but vnapt to serue for foode Therfore amongst all things there is both a certaine vnity and a diuision neither in one thing are all things found that by this meanes the variety and beauty of the Vniuerse and the forme and shapes of things might be preserued that one may loue and embrace another for that neede which one standeth of another The same beauty and order which GOD hath ordained and appointed in the works of nature he would that it should be also in the works of grace and therefore hee hath disposed by his Spirit that there should be a thousand kind of vertues graces in Church that of all them there might arise one most sweet harmony one perfect world and one beautifull bodie compounded of diuers and sundry members Hence it is that in the Church some are giuen to a contemplatiue life some to an actiue one is famous and excellent in the works of obedience another in prayer Some in singing others in studying do exercise theyr gifts that they may help further others some attend vpon the weake receaue strangers who deuide theyr goods to the poore and many other such kinde of vertuous exercises there be Therefore there be many members in one body and many voyces in one musick that by this meanes there may be comlines consonancie and proportion in the Church and therefore in one Harpe there are many strings and in one Organ many pipes that by this meanes there may be a consonancie and an harmony of many tunes This is that garment which the Patriarke Iacob commaunded to be made for hys sonne Ioseph of diuers colours These are those Curtaines which by the commaundement of God were made for the vse of the Tabernacle of wonderfull varietie and beautie That the same should be done both the order and beauty of the Church required Therefore why should one eate vp another Why should one iudge and condemne another saying Why is it not lawfull for one to doe that another doth I know not what other thing this is then to goe about to destroy the body of the Church and to teare in peeces Iosephs beauteous garment and to disturbe this heauenly musick and harmony that is to make all the members of the Church feete or hands or eyes c. which certainly were monstrous beyond
a gratefull hart for all the benefits we haue receiued of God and such a tongue which alwaies may be occupied in giuing thanks to God for the same saying with the Prophet I will alwayes giue thankes vnto the Lord his praise shall euer be in my mouth And in another place O let my mouth be filled with thy praise that I may sing of thy glory honour all the day long For seeing that God doth continually giue vs life and preserueth vs in that estate he hath allotted vs and daily yea euery moment showreth vpon vs his benefits by the motion of the heauens and the continuall seruice of all creatures who wil refuse or desist to praise him daily and continually who alwaies preserueth and gouerneth vs and bestoweth a thousand blessings vpon vs Let this be the beginning of all our exercises hence as Saint 〈◊〉 admonisheth vs let all our prayers begin So that in the morning and at noone and at night and in the night or at what time soeuer we giue thanks to God for all his benefits particuler and generall as well of nature as of grace let vs then yeeld him greater thanks for his greater and larger benefits and blessings of which sort these are that for all men he became a man that he shedde for vs all the blood hee had and especially in all these benefits this circumstance is to be cōsidered that he bestowed all these benefits vpon vs not moued by any priuate commoditie to himselfe but of his meere loue and goodnes ¶ Of the foure degrees of obedience THE eyght Vertue which we owe to this heauenly Father is a generall obedience in all those things which hee hath commaunded in which consisteth the sum and complement of all righteousnes This Vertue hath three degrees the first is to obey the diuine commaundements the second the diuine counsailes and the third to obey the inspirations and inward callings of GOD. The obeying of the commaundements of God are absolutely necessary vnto saluation the counsailes do helpe a man to keepe them without which man is oftentimes endangered and ieopardeth himselfe in them for not to swear at all although it be in a true and a iust matter maketh vs that we neuer sweare falsely Patience maketh vs that we lose not the peace of minde and charitie Not to possesse any thing of our owne maketh vs that we doe not desire or couet any thing of anothers To doe well vnto those that doe ill vnto vs is profitable for vs that we doe not ill vnto our selues Therefore the counsailes are as Bulwarkes and Fortresses vnto the commaundements and therefore let him that meaneth to hit his ayme obtaine his purposed scope not be content with the keeping of one but also let him contend as much as he is able according to his degree and condition to obserue the other For euen as hee that would ferry ouer a swift Riuer doth not directly ferry ouer it but somewhat crooketh his course and forceth his boat somwhat vp the streame that he may come the better to his roade so the seruant of God ought not onely to consider what is sufficient for saluation but also he ought to begin keep a course some-what more straight and hard that albeit he cannot attaine the perfection proposed vnto himselfe yet at the least hee may attaine saluation The thyrd degree that we spoke of is to obey the Diuine inspirations and callings For good seruaunts doe not onely obey theyr Maisters in those things which are commaunded vnto them by the voyce of theyr Maisters but also in those thinges which they signifie vnto them by some nod or token But because we may here easily be deceiued supposing that it is a Diuine inspiration which is eyther of the deuill or of man it behoueth vs to obserue diligently that of Saint Iohn Beleeue not euery spirit but proue the spirits whether they are of God or not The Scriptures are to be our onely direction in this neyther must we harken vnto any thing which crosseth the analogie of fayth or Gods reuealed will in his word That sentence of Samuel must haue place in vs Obedience is better then sacrifice To these three degrees a fourth is ioyned which is a perfect conformity of our 〈◊〉 with the will of God or a yeelding of our selues vnto Gods disposing of vs in whatsoeuer so that with a pacified minde and patiently we beare alike both dishonour and honour infamy and good report health and sicknes death and life humbly submitting our selues to all those things which he hath determined and decreed of vs patiently bearing as well scourges as cherishings comforts taking in good part as well the taking away of graces as the enioying of them not respecting that which is giuen but him who giueth and the loue wherewith he giueth for a Father chasticeth and cherrisheth his sonne accordingly as he knoweth it to be conducent to his health and safety We may say of that man who hath attained these foure degrees of obedience that he hath come to that resignation of himselfe which is commended with so great praises of those that sette downe and extoll a spirituall life which deliuereth a man into Gods hands no otherwise to be handled then soft waxe is handled in the hands of an Artificer It is called Resignation because euen as he that resigneth a benefice vtterly depriueth himselfe of it and committeth it wholy to the next incombent that hee may dispose of it according to his minde without contradiction of the former professour so a perfect man rendereth himselfe ouer into the Diuine hands so that hereafter he will not be his owne nor liue to himselfe nor eate nor sleepe nor labour for himselfe but for the only glorie of his Creator conforming himselfe to the Diuine vvill in all things as hee disposeth of him receiuing from his handes all scourges and tribulations which are sent and that with great quiet and tranquility of minde depriuing himselfe of his owne liberty and will that the will of the Lord may be onely doone to whom he acknowledgeth himselfe to be infinitely bound After this maner the Prophet signifyeth himselfe to haue beene resigned when he saith I am as a beast before thee and I am alway by thee For euen as a beast goeth not whether he will nor resteth nor worketh when he pleaseth but in all things obeyeth his Gouernour so ought the seruant of God to do by submitting himselfe perfectly vnto God Thys is that whereof the Prophet Esay speaketh saying The Lord GOD hath opened myne eare and I will not gaine-say him I haue not gone backewards in those things he hath commaunded me albeit they were sharpe and difficult Those mysticall beastes of Ezechiell doe signifie the same thing of which it is written that whether as the spirit ledde them that is the inspiration of the holy Ghost thether they went and returned
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