within thée be still tormented with vnquiet thoughts and discontented cogitations Nazianzene A guilty conscience condemneth a mans owne selfe when as no man els accuseth him but a cleare conscience is accompanted with quietnesse peace and tranquility of the minde when as many falsly accuse him Hier. Enough consisteth not in the aboundance of wealth for he that hath a little and a contented minde hath more then hée that enioyeth much and yet is not contented August God most commonly blesseth the poore with quietnesse peace and content of minde when as yet the ritch though they enioy more haue lesse content and tranquility of minde then the poore haue and this is one especiall token of Gods goodnesse towardes the néedy and poore that he endueth them with so much the more ample measure of the one by how much more they are scanted of the other Hugo By how much more excellent the minde of man is then his body by so much more are those things that bring content vnto the one to be estéemed then those things that bring pleasure vnto the other By the quietnesse peace and tranquility of the minde the life is prolonged but sorrow care hasten death Cassiod It is a good thing to liue in quietnes with our neighbours and friends and it is a good thing so haue rest and quiet from warre with forraine Nations but it is a more blessed thing to haue quietnesse and peace betwéene God and thine owne soule Oftentimes the poore labouring man cesseth quietly after his labours vpon a bed of straw when as yet the rich mans minde is so oppressed with cares thoughts concerning worldly matters that he cannot sléepe vpon a bed of downe R Resurrection THe iust man shal arise that he may iudge the vniust to be iudged and the wicked to bee punished without iudgement Cassius Our redéemer died that we should not feare death hee shewed his resurrection that we might haue an assured hope of our resurrection Greg. In euery déede and action which a man vndertaketh he hath some hope of future commodity for he that ploweth doth it that he may reape He that fighteth fighteth that he may ouercome and to bee without hope of resurrection all respect of godlines is set apart Chrisost Some there are who considering that the spirite leaueth the body that the flesh is conuerted vnto rottennesse rottennesse into dust and dust vnto elementes that cannot be discerned with bodily eyes doe therefore dispaire of the resurrection And respecting the dry bones onely iudge it impossible that they should againe be couered with flesh Who if be so they haue not an assured hope of the resurrection by obedience yet ought they assuredly to beléeue this by reason For what but the resurrection rooth the continuall course of the elementes declare For by the courses of times and seasons wee see that trees doe loose their greene leaues and likewise they doe cease to beare fruites and yet suddenly as it were out of drie wood we sée as if a resurrection were comming the leaues to spring the fruites to grow vnto bignesse and the whole trée to be as it were againe cloathed in a fresh garment Christ came into the world and by his birth life words déedes passions death resurrection and ascention hée fulfilled all the prophesies and sayings of the prophets August The Sonne of God was in his assumptiō translated from his humanity vnto diuinity in his resurrection from passibility vnto immortalitie in his ascention from low degrée vnto equality with his Father because that look◠how low was his fal from his Fathers bosome vnto the crosse so high likewise might bee his exaltation from the crosse vnto the right hand of his Father Idem Let vs waigh with our selues the small séede of any trée that is cast into the earth that a trée may procéede there from and let vs if possibly wée could comprehend how in so small a séede so great a trée should be inclosed that there-hence procéedeth Where is the woode where the barke where the gréene leaues and where the plenty of fruites Was there any such matters to bee perceiued in the séede when as it lay ouer-couered in the earth what woonder then is it if so it please God who is able of so small séedes to produce so great trées to make againe a man of the small dust being conuerted into his proper elements Greg. We that are afflicted and tormented in Christes passions shall againe reioyce and be glad in his resurrection It was not by chaunce that the Disciples seeing the Lorde yet the beloued Disciple was absent but comming afterwarde might heare and hearing might doubte and doubting touch and touching might beléeue I saye it was not done by happe but that by séeing and féeling he might be made an assared witness◠of his resurrection Greg. Reuerence REuerence is a vertue whereby we do yéeld vnto our betters dutyfull regard and respect in the humality of the body in gesture behauiour bowing of the head and by vtterance of words Cicero We cannot adiudge them worthy of reuerence for their honours whom wee iudge to bée vnworthy of honours Boetius Reconciliation HE thinketh vainely who iudgeth that God will bee so pleased with him who himselfe will not be pleased with his neighbour Chrisostome If thou haue offended in thought make amendes and be reconciled in thought if in words by wordes if in déedes by déedes for thou canst not pacifie him whom thou hast offended with déedes without déedes Thou doost foolishly to desire of the Lorde thou doost vainely to giue almes of these things which thou hast spoyled others of For what auaileth it thee if one pray vnto the Lorde for thée an other against thée according vnto that in Ecclesiastes the 34. The Lord alloweth not the guifts of the wicked Riches and rich Men. THose are true riches which being once had cannot be lost August epist 140. It is as hard a thing for a rich man not to bee proude as it is for a chollericke man not to bee angrie Riches are gotten by much labour trauaile and paines taking are kept with continuall care and left with ertreame sorrow Gregorie Most commonly the prodigall spend thrist consumeth that in sewe dayes which his pinchfist father scraped together in many yeares Riches if we come by them iustly and vse them rightly are the blessings of God but if we abuse them they were giuen vs vnto our greater condemnation It is an easic matter for a man that is rich to séeme to despise riches but it is a very difficult matter for him that is poore not to desire to be riche Gregorie 11. moralium It is not a sinke to be riche but not to distribute thereof vnto the necessitie of the poore that is haynous in the sight of God Chrysost Where riches are honoured good men are despised If thou haue plentifull spend neither too prodigally nor yet kéepe together too niggardly so shalt thou be neither in
gréenenesse if it remaine not in the roote of charitie Gregorie Stubbernesse will not suffer vs to enter into other mens hearts neither dâ—th suspition suffer vs to beléeue that we are beloued of others This double disease is cured with a double charitie to wit that Charitie which séeketh not its owne and that Charitie which beléeueth all things Bernard Charity which is of God is as a certaine forcible power of vertue vnder which happy pleasure buddeth and holy workes fructifie it is in aduersitie patient in prosperitie temperate mightie in humilitie and ioyfull in affliction wishing well vnto the bad and ouercomming the euill with good Cassiod What oh Charitie can in praise of thée be more spoken then this that thou causedst God to discend from heauen and also man to ascend from earth to heauen Great I say is the veriye of thée which causedst God to humble himselfe vnto the dust and raisedst men from dust to heauen Hugo Charitie is the strength of faith and faith the bond of loue and then is the name true and the fruite of them both perfect when asthere is an indissoluble knot betwéene them both for where soeuer they are not both present they are both absent because the one cannot serued lust They are altogether vnworthy of a reward who haue endured no trauiale to deserue it for it is fit that those that haue sought best should haue the glory of the victorie Isydore Chastitie is an ornament of noblemen an exaltation of inferior persons the nobilitie of the ignoble the beautie of the deformed the ioy of mourners an encrease of all comlinesse an ornament of religion a lessener of others offences a multiplier of deserts and a friend of all creatures which God hath made Cyprian Six things conserue chastitie vncorrupted to wit Sabrietie labour roughnesse of apparrell restraint of the sences little talke vitered honestly shunning of oportunitie both of the person time and place Cassiodorus It is a greater matter to roote vp the fuell of lust in our owne nature then to expell vncleane spirites out of others Beda It is an easier matter to restraine the vnknowne pleasure of the flesh then once hauing tried it to forgoe it Idem Chastitie is a vertue not onely bridling the assaults of lust but also shunning the occasions Cicero Correction TO bridle by the raine of reason an in-bred error or caused by custome may rightly be termed Correction Augustine We neuer ought to thide others for their offences vnlesse out owne conscience doe first inwardly tell vs that it procéedeth from loue and not of hatred ambition or vaine glory Idem Loue hartely and then speake what thou wilt Idem The Phisitian vnto the raging franticke man is troublesome and the father séemeth troublesome in nurturing his sonne the one by binding the other by beating but both by louing But if either Parent or Phisition by neglect should suffer either of both to perish it might be more rightly termed exactlie then loue Idem Publike offences ought to be publikly forth into the maine Deean and then being vnable to passe further are forced to retire the same way they come euen so they began in ignorance and ended in ignorance Chrysost Curiositie is the searching out of super flnous matters which nothing belong vnto a man Hugo We ought not to pry into those secrets which God would not haue knowne but those things which he hath reuealed are not to be neglected least in the former we be fonnd ouer curious and in the later damnably ingratefull Prosper Conuersation HOly conuersation cÌ„onfoundeth a mans enemie edifiâ—th a mans neighbour and glorifieth God Isydo It is an excellent thing to liue vprightly iustly and holyly amongst the wirked and vngodly Gregorie It is no great praise worthy matter to be good amongst the good but to be good amongst the wicked for as it is at greater offence not to be good with the good so is it most worthy aâ—d like a valiant champion to be good amongst the bad Idem The Ministers of Christ so ought to behaue themselues that their inwards liues may be answerable to their outward conuersation Bernard Pythagoraâ— when a certaine man in his hearing said that he had rather be conuersant with women then with Philosophers answered so had Swins rather wallow in the mire then in the cleare water Val. Max. So behaue thy selfe towards thy inferiour as thou wouldest haue thy superiour to behaue himselfe towards thée Seneca D. Discipline HE that but a little while for shams refuseth discipline shall euer after remaine in the shame of foolishnesse Pythagoras Humilitie is the beginning of discipline whereof there being many documents these three are most principally to be regarded of the learner First that he estéeme not basely of any mans writings or science Secondly that he be not ashamed to learne of any Thirdly when he hath gotten knowledge that he condemne not others Hugo Oh how setled discipline causeth euery state both of the body and also of the minde to be It subiecteth the neck setleth the eye liddes ordereth the countenance ruleth the eyes bridleth laughter moderateth the tongue tempereth the throate asswageth anger passifieth rage Bernard We ought carefully to beware that he which séeketh knowledge despise not discipline Hugo Education discipline forme manners and euery one is wise in that which he hath learned Discord and Dissention BY concord and disagréement small things become great but by discord and disagréement great things vanish and become weake Whosoeuer out wardly asslicteth his body but abhorreth concord praiseth God outwardly but hateth him in his heart Hierome As nothing is more acceptable vnto God then loue so nothing is more welcome then chiding and brawling vnto the deuill whosoeuer therefore by rayling and scoulding drineth his neighbour out of charitie serueth the deuill and not God Gregorie Contentions men can offer no arceptable sacrifice vnto God as long as they are out of loue and charitie with their neighbours Idem Discord is the falling out of some who before were tied together with the bond of loue Concord is an agréement of minds in honest vpright manner but he that soweth strife or hatcheth contention is a seditious person the beginning of discord is to claime that properlie his owne which was common vnto others nothing is more vnbeséeming then to fall out with those with whom thou hast liued familiarly Flie contentions especially for to â—â—riue with thine equall is doubtfull to contend with thy superiour is madnesse to fall out with thy inferiour is basenesse but especially to enter the listes with one that is light headed for he hurteth him that is absent which striueth with a drunkard Isydore Delight and pleasure THey soonest féele afflictions who haue béene before acquainted with continuall delights Bernard Those most often drawe vexations from the flesh who are most delighted with the pleasutes of the flesh Gregorie He that in his youth giueth himselfe vnto delights and pleasures in old age shall vndergoe
rest and quietnesse but how much he hath receiued is declared onely in the sufferance of tribulation and aduersity Greg. God is a Phisition and tribulation a medicine for our health and not a punishment for our damnation man comming vnder the hands of the Phisitian is tormented wounded and cryeth out bitterly but the Phisitian heareth not according vnto his patients minde but as it may be for his health euen so likewise the Lord afflicteth his beloued with tribulations crosses and anguishes that he may bring those vnto him by that meanes who otherwise would runne headlong into perdition Temptation OVr auncient enemy the deuil ceaseth not euery wher to lay snares that he may weaken the faith of beléeuers by any meanes whatsoeuer for he knoweth whom to alure with the lusts of the flesh into whom to infuse the poison of enuy and to whome he may appose the alurementes of luxury hée knoweth whome to vexe with griefe whom to deceiue with ioy whome to oppresse with feare and whome to seduce with admiration He prtes into all mens maÌ„ners he winnoweth out as it were their causes he searcheth al mens affections and there â—ence séeketh to produce causes of their hurt wherein euery one is most bustly occupted Leo Papa The deuill before he assay to tempt any man first diligently waigheth his nature whom he meaneth to tempt so apptieth himselfe by faire and smooth meanes to cause a man to offend in that case whereunto he is by nature most inclinable vnto those that are of gentle milde behauiour he opposeth ryotousnesse and vaine-glory but vnto those that are of a more sterne conuersatioÌ„ be instanateth anger pride and cruelty Prosper Whiles we breath in this pilgrimage our life cannot bee without shine it cannot be without temptation because our pâ—ogresse is made through temptations neither doth any man know himselfe aright valesse he be tempted neither can he be crowned vnlesse he ouercome neither ouercome without fight neither can be fight vnlesse be haue enemies with whome he may fight Augustine In all temptations resist the diuell and he will flie from thée but if thou giue ground vnto him he will pursue thée The Lord by Ieremie saith vnto Iurie how long shall wicked thoughtes habour in thee he asketh not wherefore they come but wherefore they staye for manye good men are oftentimes ouertaken with euil thoughts but yet they will not yéelde their consents thereunto Ambroie V. Vertue ALl vertues are so linked together that he that laceÌ„eth one lacketh all he that hath one hath al. Hierome The minde cannot haue vertues kingdome vnlesse it first shake off the kingdome of vices August A poore man that hath nothing at all may be vertuous as well as the rich man that hath all things in aboundance He is endned with many vertues who loueth vertue in another as well as in himselfe Seneca There can no more perswasiue meanes be vsed to pursue vâ—rtue then the consideration and remembrance of our owne sinnes Hugo Vertue which is constrained is not vertues for that cannot be said to be a vertuous déede in respect of the agent which is of necessity commanded to be done What is vertue but a mederine and what is vice but a wound where as therefore we doe make a wound of the medecine God maketh a medicine of the wound that those which are wounded with vertue might be healed with vice Greg. Vertue ought to be more estéemed of vs then any possessions any wealth and aboundance of earthly treasure or what soeuer transltory and momentarie riches because the one remaineth for euer our owne but the others are no longer ours then whiles we enioy them here in this world and besides all goods wealth riches or any earthly possission many be diuers wayes lost and are subiect vnto many casualties but veriuo goeth with vs vnto our graue and leaueth vs not here neither in the worlde to come A good worke man conuerteth all things vnto the best vse that may be and a veriuous man vndergoeth all things patiently and apylyeth euerye thing vnto the furtherance of godlynesse Enuie attendeth vpon vertue ready alwayes to blemish her best actions Vowes ENforced vowes are not to be kept Better is it not at all to vow then to vow the performance of an euill action and better is it to breake the performance of a bad vow then to execute it Let it not repent thée to haue vowed thy seruice vnto vertue but rather reioyce that thou art restrayned from that which would incurre thine owne losse and hinderaunce It is an happie necessitie which compelleth vnto better things Augustine He is iustly enforced to pay that promiseth of his owne accord fréely Barnard If thou haue made a wicked vow breake promise therein and in a dishonest cause alter thy decrée performe not that which rashly thou hast vowed badde is that vow which is performed with sinne as for example if rashly and in thy fury thou haue vowed the death of any man is it not better that thy vow be broken then kept Isydore In making a vow first consider whether it be agréeable vnto Gods wil and next whether thou be able to performe it If both these concurre then sée that thou haue a care diligently to performe that which so iustly thou hast bound thy selfe vnto Miserable is the state of some roysting ruffians who in a brauery or any other wicked humor vow the performance of many vile and odious actes but more miserable is their estates who not onely vow but more wickedly performe that which so vnaduisedly they enterprised If thou haue vowed any good act delay not the time of performance therof for he that is not now apt to morrow wilt be more vnapt and allwaies the longer the doing of good is delayed by so much is it the worse Vice VIces do first possesse the minde as it were vnder a shew of vertue or at the least wise vnder pretence of some colourable reason thereby to seeme more tollerable but hauing once taken possession it groweth vnto an habite and so by custome the most detestable and odious vices seeme toiletable which were they indeede wayed in the ballance of iustice would be exceedingly detested Hierom. Euery vice is a sinne and euen as custome in sinning taketh away the feeling thereof so likewise the frequencie of some vices make them seeme vnto the vitious no vices Idem There is a certaine affinity as I may so say betweene some vices as the dissolutenes of the spirit the appetite of the throate and the beast linesse of luxurie much pratling deceipt and forsooearing by the dissolutnesse of the spirit the mind is drawen to gurmandize and the belly being crammed with meates the flesh is prouoked vnto lust By much pratling deceipt steppeth in because it is a hard matter for him that talketh much to be voyde of lying and oftentimes dayly is bound with an oath thereby to deceiue men Greg. Many are so bewitched with those vices