all the corners of the earth as the true and pure seed of faith This is that Trompet which hath encouraged them to fight this combat from wheÌ„ce they haue returned very bloudy but yet haue bene triumphant and crowned victorers If ambitious honor driueth vs vnto most strange hazards of warre if this affection to be esteemed and honored of those before whome wee liue hastneth and kindleth the course of our actions what greater hope is there of these which haue obtayned this for they haue not onely bene honored whilst they liued but wee also reuerence theyr ashes after they are dead theyr bones are holie vnto vs the memorie of their liues is yeerely renued with deuout commemorations and prayers wee honor them in our verie thoughtes wee humble our cogitations before them as placed in a great degree of honor in the Church of God and as hauing found grace before the face of our Lorde and God And therefore wee must not bee voyde of courage for the effectuall bringing to passe of good and holie things seeing that the verie wicked them selues are the better part of theyr dayes so valiant in executing these wicked and most detestable things For with this patience and strength of courage must wee enter triumphing into the kingdome of glorie wee hauing bene told by Toby this goodly and holy Oracle That hee O Lord which serueth thee with all his heart if his life be put in hazard shall bee without doubt crowned And for this cause it is why the Scripture telleth vs that this good Father beeing brought into miserable captiuitie thraldome did neuer for all that forsake the voyce of the truth And to say truly we can no way iustly attribute vnto our selues the name of Christians if we reiect and forsake the Crosse which is left vnto vs in stead of all other maner of weapons and is the very sample paterne that Iesus Christ hath geuen vs to make vs vnderstand when we shall come vnto him and the watchword that witnesseth vnto vs that we are his For we haue no means that can make vs perceiue that we are instructed in his discipline but by this patience the very mother of all the other vertues And Theodoret also sayth That the Martyres run vnto torments as vnto the schoole exercise of vertue It now followeth that we see how we should behaue and carry our selues in the disposing of the benefits which it pleaseth God to bestow vpon vs. In very deede the rule which hereof is set before vs and the habit which we take vpon vs to vse them well is called Liberalitie Now the first precept which we are to learne is to acknowledge that all the benefits which we haue we hold of the goodnes grace of God the ordinary exercise whereof is to do good vnto all the world and to spread vpon vs his blessings albeit we no whit deserue them And the reason why he so bountifully destributeth them amongst vs is not to the end we should locke them vp and let the gole and siluer mould which are no way good nor profitable but when they are well vsed but to the end that as he hath created vs vnto his owne image so also we should imitate him in well doing vnto our neighbour according to our abilities And truly we haue farre greater occasion to do it then he For that which he geueth is his owne and he geueth it to such also as be no way able to do him good But we are another maÌ„s purse-bearers we geue the goods of our God we geue them to such as are not onely able to pay vs againe but also to lend vs as much when we stand in need And although they should be vnable to pay yet God by whose commaundement we geue them answereth vs the same for them and maketh it his owne debt and chargeth himselfe also not only to pay the principal but to geue vsury for it yea double treble and an hundreth fold And we are besides to consider that all these benefits should be dealt proportionably for our necessities and that by the lawe of nature they belong not vnto vs no further then wee haue neede of them for the maintenance of our life The measure of our benefits are heate cold hunger and thirst and if the custome of the countrey wherein we liue and fashions of our countreymen induce vs to any neatnesse and finenesse we must not eyther too too austerely refuse it neyther yet ouercuriously affect the same Wherein wee are first to regard in what state and degree of honor God hath placed vs amongst our brethren and which is sortable vnto the estate whereunto we are borne or called to the end wee might appropriat our goods vnto our selues and not our selues vnto our goods Now when we haue furnished our selues with asmuch as is needfull for our estate we must lay the rest by and be very watchfull in the well bestowing therof And that which may serue to direct vs thereunto is to take away the merite and the necessitie of such as we would bestow the same on for it is the equall proportion measure which chiefly maketh the deede holy and pleasing vnto God who hath disposed all things by measure hath geuen vnto vs reason as a compasse to make all our actions iust euen like vnto his For if I geue my goods vnto him that hath no need and see a poore man dye at my feet for want of food this is an indiscreet liberalitie in the rich manslaughter vnto the poore man If I for the helping of a stranger let my father and mother want the order of true naturall affectioÌ„ is peruerted and mine action is disgraced We are also to obserue the things by which we mean to place our good deeds and some be more vrgent then othersome for we may doubt of some of them in our geuing othersome of theÌ„ may pluck the good deed into our own haÌ„ds howbeit we are principally to take heed that we geue not away that which is another mans for they that take froÌ„ one man to geue to another are abhominable before God and their almes offâ—ings stinke in his nostrels he turneth his face cleane froÌ„ them and according to the saying of the WisemaÌ„ who saith That he which offereth vnto God the fruite of his iniquitie that offering is most foule and filthie We should make a great accoumpt of this vertue to frame and fashion it very entire and sound in our minds as being full of all spirituall grace that might greatly further vs vnto our saluation when as it shall accustome vs liberally to distribute our goods to those that haue need of them and our almes vnto his honor which hath geueÌ„ vs them Saint Augustine was not afeard to say that almes is another Baptisme because that as water putteth out the fier euen so doth almes kill sinne This almes as Chrysostome sayth is Gods friend which obtayneth at
ouerthrowe mee They will hang vp a cloake of righteousnesse before theyr theeuish purposes and vnder pretence of lawe vndoe and defame mee But ô thou diuine Iustice who with an all-seeing eye scatterest the clowdes of sclaunders abroad and grauntest day vnto the innocent shine vpoÌ„ me a little make them vnderstand that truth pierceth through and beholdeth all their crafty iugling and maketh way to appeare before thee ô thou seueare and vncorrupt Iudge the only comfort of the afflicted 2 Thou art my strength and my defence and vppon thee alone resteth mine innocencie I made readie my selfe to fight against the craftie deuises of these deceiuers which assayle me and haue dreamed of a thousand arguments to conuince them withall and do make an accompt rightly to deduct my reasons But when as I had throughly considered that thou keepest in minde the knowledge of my cause as my God my gardian and protector I haue sayd alone to my selfe for what purpose serue all these goodâ— syllogismes for my Iudge knoweth the truth of the fact and vnderstandeth the equitie of my cause What can be hid from him who is present at all things and what can any man declare and shew vnto him that is righteousnesse him-selfe who hath established lawes and vnto whome it belongeth to interpret them I therefore put my selfe into thy armes my God my strength and refuge Iudge my cause and rid me from the sclaunders of the wicked But why reiectest thou me my God I haue a long while called vppon thee and yet thou hast not come vnto me In the meane while mine enemies oppresse me and I am no more able to abide But now thou my sweet yea my most sweet soule why art thou so heauie and sad and God be some-what slacke in comming to help thee all the while the wicked are afflicting of thee why losest thou thy courage thus and geuest thy selfe ouer vnto sorrow and griefe That that is deferred is not altogether lost for he will come seeing he hath promised it 3 Come therefore my Lord my God and spread out the beames of thy diuine light vppon me and seeing thou art the father of truth leaue not this thy poore captiued daughter in the wicked and vniust hands of her acâ—…sers If thou louest innocencie deliuer her then from the bonds of these false accusations For now O Lord malâ—ce lieth hidden in the darke and if thou let her haue day light she is ouercome and if she be acknowledged she is vndone I beseech thee therefore O my God let thy light and truth assist my righteousnesse for I haue loued them all my life long and from my youth haue I made much of them They haue bene they my Lord which first led and guided me before thee and presented me vnto thee vppon thine holie mountaine set me in the middest of thy Tabernacle brought me into thy Church and gaue me an honorable place in thine house 4 There it is ô Lord where I haue chosen my mansion and mine aboad is with thee My rest ô Lord is onely in thee and all my glory is to serue thee Assuring my selfe then vpon thy support stay and trusting in thy grace I will present my selfe vnto thee who knowest my conscience and in knowing it iudgest it in iudging it esteemest it and in esteeming of it thou confoundest the common enemies of mine honor and of thy seruice I will goe vnto thine Aulter which I haue seâ— vp to blesse sanctifie thy name and call vppon thee my God which fillest my youth with gladnesse and inspiring in minde heart the holie flame of thine holie loue doest heape vpon me pleasure delight and ioy 5 And therefore will I sound out vpon mine harp in mine hand the confessing of thy magnificence and tune with my voyce the sweet notes of thy prayse one while I wil sing thy immeasurable power one while thy exceeding goodnesse and another while thy infinite clemency and in the end I wil fâ—nish with this wonderful iustice which hath saued me froÌ„ the oppressioÌ„ of the vngodly and made the shame of their wicked purposes rebound leape vpoÌ„ their owne faces Why wilt thou then be sad my soule why vexest thou mee thus and takest in ill part the opprobries and sclanders of the wicked as if their venemous tongs could any way hurt an innocent conscience No no a burning torch thrust into the water can no sooner be extinquished then the sclanderous reports of a man that leadeth an innocent life 6 Trust therfore in God ô my soule reioyce in his fauour for I right well knowe that he is well pleased with his prayses by my lips All my life long â—ill I prayse him and declare and confesse him to be the God of truth the God of iustice God the tutor of the innocent God the father of saluation and God mine only defence I will haue mine eye alwayes fixed on him and my face continually turned towards him for I haue found no saluation but in him O my God who from the beginning of the world reachest out thine armes vnto the afflicted which hast alwayes receyued into thy protection the oppressed and comfortest the iust vniustly tormented graunt me O Lord both comfort and courage to the end that I taking my spirits vnto me againe which were halfe in a dead sleepe through affliction may glorifie thee with all my force and strangle by the strength of my voyce the blasphemies of the wicked which goe about to defame thine honor and not being able to reach thee rush and runne vppon the good and godly men thaâ— faithfully serue thee All people harken and geue c. Psalme 46. 1 COme vnto mee all yee stronge nations dâ—awe neere yee people that are farthest off come yeâ— from all coasts to heare that which ye shall neuer heare else-where Passe ye the seas mountaines and let not any hardnesse of tho way stop ye for the prize of your nauigation shall be greater then he â—hat sayleth from the East to the West lâ—den with pearles and diamonds And the reward of your sweatings shall be more pretious then the Trophees of those that conquer the nations of the earth Shore vp your eares therefore harken attentiuely vnto that which I shall now say vnto you O I would to God that ye were all eares and that all the rest of your benummed senses might strengthen your hearing to conceiue that which I will deliuer vnto you 2 Come come all ye that call your selues the children of the earth which thinke to attribute your originall being vnto nothing but vnto the earth and your being borne vnto none but vnto your fathers and suppose nothing to be more auncient here in this world then they and nothing greater then your selues In very deed yee are the right children of the earth for ye are as insensible as it is and of no more vnderstanding then images made of clay and annealed in the fornace Come
wherof is able to keepe him backe froÌ„ comming to the point of his felicitie When man saw himselfe thus defaced he was displeased with himselfe cursed his life as a gulfe of miserie where he saw nothing before his eyes but coÌ„fusion and darkenesse And all his animaduersions were nothing but of euils and all his hope of nothing but of calamities For God being nothing but righteous and man nothing else but sinne what measure or end could there be of his punishment Howbeit the eternall wisedome who wrought with God in the creation of man hauing compassion of the losse destruction of such a worke came as Tertullian sayth to lay a steepe the poison of death in his own blood to wash cleanse vs besides to turne away the iust wrath of his Father that he might haue mercy vpon vs and so turne vnto vs againe Thus we see how we are entred againe into grace with our God purified by his mercie called againe vnto the knowledge of his truth and the beholding of his glorie Howbeit we are so peruerse obstinate in our cursednesse so great enemies to our owne felicitie as that so soone as this eternall light would begin to appeare and shine vppon the clearenesse of our consciences there to expresse and reimprint the face of his Deitie and relieue and recharge the lineaments of this deuine wisedome which are so shamefully defiled and as it were vtterly defaced as that we make a thousand foule blemishes rebound vpon our selues which blind and defile vs and thrust them selues betweene vs and the grace which should enlighten vs. We must therefore as often as we defile our selues so often also lay too our hands to wipe away our foule and filthie staines for the cleansing and clearing of our soules so that we thereby being polished the beames of our principall bountie and goodnesse may cause the clearenesse of vertue and truth most clearely shine and brightly burne vpon vs. Here then we see the meanes which we herein must hold and keepe let vs now looke what the cause of this euill is and then let vs also wisely consider of the remedie for the same In very deede our peruerse and corrupt iudgement is the very fountaine of all our offences and the spring-head of that pestilent humor which so infecteth and spoyleth vs. The things which spoyle and trouble vs are the delightes and pleasures which on euery side alure vs and make vs drunke before we are fully awake This licour then being mixed amongst our tender senses by reason of the infirmitie of our age so delicately seasoneth vs as that we can neuer after lose and forget the sauour thereof We content not our selues with moderatly drinking but we will be ouer head and eares also tarrying still by it as if we would haue the tide ouerflowe vs leauing our selues drowned as it were vpon the swallowing quicksand of miserable old age Now these sweet licours wherewith we so fill and glut our selues turne by and by into bitternes and fill our harts and minds with a venemous humor which infecteth and corrupteth vs. For the affection which we beare vnto the beauty of these created things being entertained and flattered by vs changeth it selfe into a furious and mad lust which peruerteth and ouerthroweth our sentes for the flattering and dissembling desire which we haue vnto these worldly riches turneth it selfe into a blinde and senslesse passion and are none otherwise to be esteemed in this world but as the ordure and excrement of the earth and the loue of false honor conuerteth it selfe into a foolish desire to be farre more then the rest of the world and chalengeth vnto it selfe the reuerence and seruice that is due vnto God himselfe The pleasure which we take in our feeding is turned into beastly and shamelesse gluttony The care that we take in preseruing our bodies delicately groweth into beastly vncleannesse and filthy lust and the worthinesse that we beleeue too too much of our own courage and valure turneth it selfe into outragious choler and rashnesse And surely our minds being stopped and oppressed with so foule and slimie humors can neuer breathe forth any thing that is pure and cleane Now for the purging of all these subtile and mortall passions and poysons of the minde we must see what remedie we can finde out for them and it may be it will be to good purpose to vse the counsell which a good auncient Father gaue vnto a religious nouice of his house Like as wise nurses sayd he when they will weane their children will rub the neble of their teate with wormewood and other bitter druggs euen so must we be dealt withall for the making of vs lose the taste of our delightes and pleasures for wee must set downe vnto our selues a certaine punishment for our lusts and change the houres of our pleasures into rigorous and austere exercises and at that time we are wonted to take our foolish and dissolute recreations let vs examine with all humilitie what paynes and torments our sinfull and detestable life deserueth I cannot tell whether this good old Father in speaking this thought vpon the custome which the Hebrewes vsed who made a solemne feast vpon that day that they began to weane any of their children or whether they reioyced in that their children left their weaker foode and fell to more strong and marâ—owye meates either else to stirre them vp by their example vnto a new kinde of dyer For we may verie fitlie applie this example vnto the instruction of our minâ—es if 〈◊〉 we will weane our selues from the milke of our delights and sweare an irreconciliable diuorce betweene vs and our sinnes inuiting our selues vnto the like feast as he amongâ—… those â—olie religious men of whome Phylo in the booke of a contemplatiue life maketh mention did They met together at this banquet and the first principall and most delicate and sweet dishes were the most beautifull and best tasting fruites of true wisedome which were presented vnto them by a most elegant preaching of the Prophets and commaundements of God as pure and vndefiled vessels Their reioycing was consolation their pastime austeritie their delicate dishes abstinence Their mindes being satisfied with such marrowy meate they were in a maruelous great and firme tranquillitie to be at leysure to follow their most happie contemplation And surely this exercise would become vs all very well neuerthelesse we had need euery one of vs particularly to accomplish this our purging of the soule which we call repentance by meanes whereof our soule returning into her selfe shall be able to wipe out spot by spot the blots that there most filthely do sauour Seeing then that this repentance should be vnto vs as it were the entrance and preface of a good and perfect life which should make vs cleane we should therein exercise our selues both carefully and ordinarily For seeing we are determined to erect a Temple in our soule wherein to lodge the
his hands whatsoeuer she craueth she setteth prisoners at libertie calleth home againe those that are banished and obtayneth pardon for the condemned For the hand of the poore is Gods purse Haue wee any thing to buy of him let vs then geue him our money And the best way for vs to bestow our goods is to put them into Gods banke for he will assure it vs not only on the land and the whole continent thereof which is his but also in heauen and in eternall blisse wherewith he will sease and inuest vs. Why should we then be so foolish as to suffer our gold and siluer to rust in our chests and so alwaies blindfold our minds with laying vp crowne by crowne seeing we suffer the time to passe for the doing of our employments and that all which we gather and scrape together is nothing but toyle vpon toyle heaped vp together Surely all these goods which bring with them nothing else but sorrow and griefe with their only aboundance and in which are neuer fulnesse nor yet measure are nothing else but a cage of gold and a prison of siluer vnto their maisters to hold them fast bound to the vpper part of the earth thereby bereaue them of their libertie for going vnto heauen This is the water that is powred vpon the Egles wings because he should not flye vp vnto the Sunne Euen so must they that will taste of the fruite of contemplation and attaine vnto perfect felicitie where the course of our soule must rest take heed that they hinder not them selues but as little as they can in the dirty dunghill of riches which are no better then very clay and earth what great accompt soeuer they make of theÌ„ And yet notwithstanding it is for this dust that we kill one another and this is it which we set both our souls bodies on the teinters for For this great and mightie cities band theÌ„selues one against another in arms battel this is the very plague of ciuil societie this is the water of seperatioÌ„ which parteth brethreÌ„ asunder yea which seperateth the father from the child And therefore we had need set a fourth the last bar betwixt vs our affections to keepe vs froÌ„ desiring that which is another mans to teach vs to geue to euery one that which is his owne And this vertue we call Iustice wherof if we coÌ„sider in generall wrappeth within her self al sorts of vertues and her office as Lactantius teacheth vs is first to ioyne men together with God secondly to reconcile one maÌ„ to another which are two things verie neerely knit together For if the first keepe vs within that duty wherin God hath created vs which is to feare loue and serue him and do good vnto our neighbour it cannot be but that we must stand in the grace and fauour both of God and men Or if we will more particularly coÌ„sider of this vertue and wherein she disposeth vs to liue iustly and lawfully with men her action may very fitly be deuided into three parts or heads The first is to liue honestly without breaking the lawes either of God or of our countrey The other is not to offend any man either in word or deed The third is to geue vnto euery man that which is his owne Now if as much should be spoken of this argument as might be we should exceed that measue that I haue prescribed and set downe for this small treatise And therefore it shall suffice that we speake of the principall thing which is recommended vnto vs by Iustice which is to keepe our faith in all our doings to take in hand nothing craftily cuÌ„ningly but to deale plainly openly in all our affaires For ouer besides that faith is the knot common band of the amitie societie of meÌ„ so also is it vnto vs as gage of the grace of God which he hath vouchsafed vs to communicate himself with vs. And seeing that by this the self same word is signified vnto vs the assurance which we haue of our saluation and constancy of our promise we are verily to beleeue that whosoeuer shall abuse this pawne amongst men will lightly abuse that gage which God hath geuen him And in very deede whosoeuer he is that shall set before his eyes the lawe of God the iudgement which therein is denounced and the paines that are prepared for the wicked is it possible that that man will euer haue the heart to deceiue him whome the lawe hath commaunded to loue as him selfe will he by defrauding of his neighbour deceiue his owne soule of that euerlasting blessednesse whereof those men can neuer be partakers who communicate with the father of lying and of lyes For truth commeth from heauen falshood iâ— of fiction coulored and counterfeit shewes and all leasings are the craftie deuises of the deuuill and he that enterraineth them and vseth them couenanteth with the wicked spirits and maketh himselfe the bondslaue of sin And therefore all our actions should be sincere and faithfull but especially their actions who are in authoritie to gouerne the people and are put in trust to render iustice vnto euery particular man They must not do as the Egiptian Iudges did that ware the image of Iustice about their necks but they must haue it imprinted in the bottome of their hearts and betweene their lips for she alone it is that must direct their iudgements so as neither loue nor hatred must at any hand make the ballance or scales which they hold in their hands leane either one way or other but reason alone must cause the lawe spurne and kick against iniquitie Surely no man can haue a better testimonie vnto his conscience of his election then when as he feeâ—eth himself to take pleasure in dealing iustly and rightuously for whosoeuer he is that loueth iustice is a man of God for the light shineth on the righteous man and vpoÌ„ him that is of an vpright hart The way and path of the iust is like vnto the dawning of the day her light encreaseth by little and little and becommeth like vnto the noonetide The wise man could not more properly compare iustice vnto any thing theâ— vnto the light for as the light shinetâ— not for it selfe but causeth others tâ— see euen so this most excellent sounâ— vertue of it selfe looketh nor but vntâ— the benefit profit of another hauing none other end but by a well willing 〈◊〉 righteous affection to conioyne entertaine one another of vs. When thâ—… vertue is growne vnto a full perfectioÌ„ she straightwayes beginneth to loue 〈◊〉 may very wel take vnto her that name because that she hauing vnited conioined vs together teacheth vs to accompt our selues to be one another flesh as being the members of one body or rather the body of one head leauing in vs a charitable affection which is the souldering sinowing of our bodies together For as we see in the constitution
about O how wonderfull great is thy mercy which blindfoldeth the eyes of thy Deitie which hideth from thee that euery one seeth and maketh thee forget that which thou knewest before such time as it was done 13 From whence ô Lord commeth this great change and alteration in thee whence commeth it that to do me fauour thou puttest so farre from thee thy iustice which is naturally in thee I wonder but yet cannot I tell from whence this thy so great clemency and louing kindnesse proceedeth It is yea it is ô Lord because thou wilt saue vs whether we wil or no and to draw vs as it were by force out of that condemnation which we most iustly haue deserued For thou art the God of glory iealous of honour and praise for thou art alone worthy therof Thou knowest right well that very hell shall praise thee and thou knowest also ô Lord that death it selfe shall set forth thy praise Seeing that thou hast created all things to testifie thine infinite goodnesse and power shall death which is one of thy works make an end of thy praise Yea and seeing thou hast here placed man to lift vp his eyes vnto heauen and to behold thy glory and to sing both with the heart and mouth a continually hymne therof and if thou take away his life is not that a breache of one of the organes of thine honour And if thou send him to hell is not that to defame thy workmanship Thou hast ô Lord sowne by the mouthes of thy Prophets the truth of thy promises Shall they that are pent vp in the earth gather together the fruite thereof shall they whome the death of the body hath closed vp the eye liddes and whome the death of the soule engendred through their impenitence hath sealed vp the eyes of the spirit making them go groping to hell wandring and stumbling from paine to paine and from torment to torment No no it shall be the liuing man that shall publish and set forth thy praise the man I say that liueth and that liuing life which is maintained by those blessings which thou bestowest vpon vs here on the earth and that life which is nourished by the beholding of thy Deitie and by the blessings which thou hast laide vppe in heauen Euen so O Lorde do I at this day with them seeing it hath pleased thee to conuert my miseries into grace and blessing and to turne away from me death and dolors which brought them vnto mee Mine infirmitie is at this day seeing it so pleaseth thee an argument of thy glory thou workest such miracles in me as are able to astonish an whole world To the end ô Lord that the fathers may tell vnto their children what the effects of thy mercies are how sure the effect of thy promises and how vndoubted the truth of thy word And so wâ—…soeuer the lasâ— and hindermost posteritie shall vnderstand what hath be fallen vnto my person it will praise and blesse thy holy name 15 Seeing then my God that â—hou hast assured me this life I meane this earthly and corporall life graunt me also assurance of this heauenly and diuine life to the end that I being most full of all hope and strength may passe the rest of my daies in praising and seruing of thee continually Mine aboade ô Lorde shall be alwaies at the feete of thine aulâ—eâ—s mine action shall â—ee a song of thy praise and goodnesse and so will goe day and night into thy church lifâ—ing vp mine eyes vnto thee and hauing my thoughts fixed on thee I will openmine heart and thou shalt fill it with thy grace that it may sanctifie all mine affections and so I thereby may set forth nothing more then thy glory FINIS