glory Doe not therfore run ouer these things carelesly slightly sleepingly as without aduisement thou doost read ouer many other things oftentimes passing ouer many leaues desirous to see an end before thou hast wel examined the beginning but I would that thou sitte as a Iudge in the iudgement seate of thine hart that thou heare all these words with silence quie tnes of mind These things are not to be posted ouer hastily but to be looked to heedfully discreetly because in thē are handled the whole regiment of thy life and what soeuer thereupon dooth depend Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed for in determining these things one mans opinion cannot suffice thee but haue an eye that they be seene to examined scanned of sundry Doctors Aduocates and Iudges least happily thou offend in them Wherefore seeing that in this case we doe not speak of earth but of heauen not of thine but of thy selfe haue an earnest care that this thing bee not considered of slothfully and negligently but with the greatest attention If thou hast erred hetherto now at the length cast with thy selfe that thou art regenerated and borne againe and beginne to enter into iudgement with thy selfe and cut off the thred of thine errors and begin by another way to vntwist this webbe O who will nowe so blesse my labours that thou maist now credite mee and harken vnto me with attentiue eares and that like a good Iudge thou mayst pronounce thy sentence and iudgement according to those things which are spoken and approued vnto thee for this thy resolution should be truelie blessed and thy labour exceeding profitable I know assuredly that I request too much and that a wryting cannot be found so effectuall and preuailing that may effect and performe this request therefore in the beginning of this my worke of what esteeme or value soeuer it bee I intreat this one thing that he who is the power and wisedom of his Father who hath the key of Dauid that he may shutte and open heauen to whom he will would be heere present and so temper these my writings that they may yeeld a perswasiue spirit lyfe to those who shall reade them But if I shall gette no fruite of thys my labour yet this shall be a recompence sufficient for mee that I haue satisfied mine owne desire delight and that once I haue filled glutted my selfe in praysing commending a thing greater then all praise as Vertue is especially seeing that of a long time I haue longed and wished to apply my minde to this studie This also I haue obserued throughout all this worke which also I haue doone in all the rest of my labours that I might fitte and apply my selfe to all sorts and estates of men spirituall and not spirituall Clergie and Laitie that as the cause and necessitie is common so also this Treatise might bee as common For the good reading this shall be confirmed in the loue of Vertue being deeplie grafted into it they shall take deepe roote in it they that be not good perhaps shall vnderstand by this what they haue lost and forgon With thys our labour good Parents may instruct and teach theyr chyldren when they are but young that they may be accustomed from theyr infancie to haue Vertue in honor reuerence and to bee studious of it seeing it is the greatest ioy that a Father hath to see his sonne whom he loueth to bee a louer of Vertue honest in very deede and beautified adorned with all kinde of Vertue This doctrine moreouer will be especially profitable to thē whose dutie it is in the Church to teach the people and to perswade them to embrace Vertue for heere are deliuered in order the chiefest instructions titles and reasons which make vs debtors vnto Vertue to the which also as to common places euery thing may bee reduced which is written of this matter And seeing that heere are handled those graces and blessings which are promised in this world to Vertue which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues and seeing that it is true that we haue all these good things and blessings by Christ it consequently followeth that this doctrine shal bring much light to the vnderstanding of the holy Scriptures especially to those places which intreate of the misterie of Christ and the inestimable benefite of our Redemption of the which amongst others the Prophet Esay Salomon in his Canticles and such others doe write more of purpose THE ARGVMENT OF THE FIRST BOOKE THIS first Booke Christian Reader dooth containe a large exhortation to Vertue which is the watchman and keeper of the commandements of GOD in which consisteth true Vertue This Booke is deuided into three principall parts In the first part Vertue is perswaded to be embraced of vs with those reasons and common arguments which are wont chiefely to bee alledged of the holie and auncient Fathers as are those bonds by the which we are bound to our Lord GOD as well by that which hee is in himselfe as by that which he is for vs by reason of his inestimable benefits and also by the necessitie of Vertue herselfe which is prooued and layd open vnto vs by the foure last things which are Death Iudgement Heauenly-glory and Hell And these are handled in the first part In the second part the same thing is conuinced and prooued manifestly by other newe reasons as are the commodities and profits of grace which are promised in this life to the students louers of Vertue Heere the twelue particuler prerogatiues and priuiledges are rehearsed by which Vertue is famous renowned and they are handled and discoursed of seuerally and by themselues Which prerogatiues although many times they are touched of the Saints and holy Writers shewing the light the peace the true libertie and ioy of a quiet conscience and the consolations and comforts of the holy Ghost which things the righteous enioy and all those excellent benefits which are circumscribed within Vertues circumference yet neuer any man was seene or read of me who handled this matter so copiously and in that order as wee doe Therefore it hath not beene vnto mee a little trouble or a small labor to bring together into one head all these things out of diuers places of Scripture to call thē by their propper names to reduce them into order to declare and display them and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers This diligence was very necessarily bestowed that they who are not mooued to loue Vertue for the hope of the good to come because it seemes to be farre off frō them at the least that they might bee moued with the profite of that inestimable good which Vertue affoordeth in this world But because it suffiseth not to produce all the reasons which proue
as Ezechiell by the commaundement of God did set before thē great promises or did denounce against them direfull comminations they mocked and with a certaine contempt hissed at them all saying The vision that he seeth is for many dayes to come and he prophecieth of the times that are farre of So the scornefull contemned the sayings of the Prophet Esay and said Precept must be vpon precept precept vpon precept line vnto line line vnto line there a little there a little This is one of the especiall reasons that withdrawes peruerse and froward men from the obseruance of Gods commaundements perswading themselues that there is no reward ordained for Vertue in this world but all things to be reserued for the world to come To this that great Wiseman respected when hee said Because sentence against an euill worke is not speedily executed therfore the hart of the chyldren of men is fully sette in them to doe euill The Wise-man addeth also another thing and that is the worst among all things that are done vnder the Sunne and that it doth giue great occasion to the wicked to sinne that it happeneth ill to the righteous as though they had doone the workes of the wicked and the wicked often-times doth liue so securely as if they did the works of the righteous or that all things come alike to all and the same condition is to the iust and to the wicked to the pure and to the polluted to him that sacrificeth to him that sacrificeth not as is the good so is the sinner hee that sweareth as he that feareth an oath Whereupon he sayth The harts of the sonnes of men are full of euill and madnes is in their harts whilst they liue and after that they goe to the dead That which Salomon heere speaketh the wicked and vngodly them selues doe confesse by the Prophet Malachie saying It is in vaine to serue God and what profit is it that we haue kept his commaundements and that we walked humbly before the Lord of hosts Therefore we count the proude blessed euen they that worke wickednesse are sette vp and they that tempt God yea they are deliuered These things the wicked say and these are the things which especially hold them in impietie for they suppose it a very hard thing as Ambrose sayth to buy hope at their owne perrill that is to compasse future blessings with the losse of present and to giue those things that are in their hands for those which sometimes heereafter may be giuen To banish and expell this most pestilent errour I know not whence to take a fitter beginning then from those wordes and teares of our Sauiour with which in times past he did lament weepe ouer that miserable Cittie of Ierusalem saying O if thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace but now are they hidde from thine eyes Our Sauiour did consider on the one part howe great the blessings were which were brought into the world for the vse and good of that people together with his person for all the graces and heauenlie treasures descended frō heauen together with Christ on the otherside he looked to this people offended at his lowlie humilitie and base estate and that they would not accept of his blessings and that for this sinne they should not onely lose these treasures but also their whole Common-wealth and their Cittie Therefore the Lorde exceedingly lamenting wept most aboundantly and broke forth into this short and imperfect sentence the which the shorter it is it hath the greater signification This same affection and these words may be fitly applied to our purpose For considering on the one part the beauty of Vertue and the graces and riches which attend on her and on the other part how farre these things are remoued and hid from the eyes of men drowned in earthly things and also how Vertue doth sweepe the ground and being despised in all the world cannot finde a place for her selfe doost thou not thinke that wee haue iust cause to weepe and to say with our Lord O if thou haddest euen knowne at the least in this thy day that is ô that God would now open thine eyes that thou mightest see the treasures magnificence riches peace liberty light tranquillity delights fauours and all the good things and blessings which like Hand-maydes attend and wayte vpon Vertue in what great price and esteeme wouldest thou haue her With what great desire wouldest thou long and thirst after her With what great diligence and labour wouldest thou seeke and enquire after her But now all things are hid from carnall eyes for they not seeing any thing besides the outward bark of Vertue neuer tasting the inward sweetnes of her thinke that there is nothing in her but that which is hard sharpe and vnsauery they thinke that she is not currant in this present life but to be vsed in the other and if there be any goodnes in her that it pertayneth wholy to another world and not to this Therfore they disputing according to the flesh doe say that they will not buy hope by danger neyther that they will hazard present things for things to come So speake they that are offended at the exteriour figure of Vertue for they are ignorant of the Philosophy of Christ neyther know they that Vertue is like vnto her Maister Christ who although outwardly hee beare the shape and image of a most poore and base man yet inwardlie was the God and Lord of all creatures The selfe same thing is also reade of the faithfull and beleeuers in Christ that they are dead to the world and that their life is hid with Christ in God Therefore as the glory of Christ was hid in this world so is all theirs that imitate and follow his life We reade that in auntient times men were wont to make certaine Images which they called Sileni these were rough and vnpolished without but within they were curiously wrought with great Art So that the deformity was outward and the beauty inward Deluding on the one part the eyes of the ignorant on the other drawing into them the minds and eyes of the wise Such certainly were the life 's of the Prophets such the life 's of the Apostles and such the life 's of all good and faithfull Christians as was the life of the Lord of all Thou therefore that hast nothing more oft in thy mouth then that Vertue is conuersant about hard and difficult things oughtest to cast thine eyes vpon those helps which God hath prouided for vs to ouercome these difficulties as are vertues infused into vs gifts of the holy Ghost the Sacraments of the Gospell with many other graces diuine helps which are to vs that which oares and sayles are vnto ships in sayling and wings vnto birds in flying Thou must behold the name and essence of Vertue which
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
suffereth griefes and dolours and vndergoeth most bitter death and doost thou seeke for pleasures and delicacies The Arke in which Manna was put that is the foode of Angels for the loue of thee tasted gall and vineger and doost thou long and hunt after sweet and delicious meates The Arke in which the two tables of the law were that is all the treasures of the wisedome and knowledge of God is mocked and derided as foolish and wilt thou be smoothed and praysed and doost thou gape after honors preferments But if the example of this misticall Arke be not sufficient to confound thee let the afflictions of the seruants of God which abide remaine vpon the face of the earth be ioyned vnto it that is the examples passions of all the Saints Prophets Martyrs Confessors Virgins who with so many and so great tribulations haue sayled ouer the huge and turbulent Sea of this world Wherupon one of them saith The Saints haue been tried by mockings scurgings yea moreouer by bonds prisoment They were stoned they were hewen asunder they were tempted they were slaine with the sword they wandered vp and down in sheeps skins and in goates skins being destitute afflicted and tormented whō the world was not worthy of they wandered in wildernesses mountaines and dens and caues of the earth And these all through faith obtained good report And among so many tribulations were found faithfull vnto God If therfore the life of the Saints was such yea if the life of the Holy of Holies was such surely I know not by what title priuiledge or immunity some doe think to enter by the pleasures delights of this world into that place where these doe now ioy and for euer shal reioyce Wherfore my brother if thou desirest to raigne with them learne to imitate them learne to beare and suffer the troubles and discommodities of this life This exhortation wil be profitable vnto thee to kindle inflame thee with the loue of this vertue fortitude that thou seeke for it after it so long vntill at the length thou commest to the perfection of that soule of whō it is read that she girded her loines with strength strengthned her armes And that this chapter may simbolize agree with the whole doctrine of this second Booke I will vse that most excellent noble sentence of our Sauiour If any man will come after me let him deny himselfe and take vp his Crosse daily follow me In which words this heauenly Teacher hath comprehended the sum of the whole doctrine of the Gospel which is for this end ordained that it might make a man Euangelicall perfit who deriuing the originall of his inward man from heauen in his outward might take vp the Crosse and through the sweetnes of the one might willingly embrace all the afflictions of the other ¶ The end of the second Booke of the Sinners Guide LAVS TRI-VNI DEO A necessary Table directing the Reader to euery Chapter in this Booke and to euery particuler Argument handled in each Chapter THE Prologue of the first booke Matters handled in the prologue page 1. The deuision of the booke Two things required vnto pietie page 2. Whence the deuision of the booke groweth Ibidem The Argument of the first booke page 7. In the first booke is contained a large and copious exhortation to keepe Gods commaundements page 9. ¶ The Chapters of the first part of the first Booke The first Chapter The first Title That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the diuine perfection page 9. The seuerall matters handled in this Chapter Honesty profit are to be considered of in euery action ibidem GOD is that he is page 10 The Epicures teach that God is to be serued ibidem The kingdome of God is not by succession page 11 Why men are lesse moued with the perfection of God 12 In the cōtemplation of God we must turne our eyes frō all creatures ibid. Three things are to be marked in euery thing the Beeing the Ability and the Worke. page 17 The second Chapter The second Title Of the bond in which we are bound to Vertue and to attend vpon God by reason of the benefit of our creation page 21 The matters handled in this Chapter Honour is due to God because he is our Father page 22 By the consideration of the creation man doth come to the knowledge of his Creator ibidem God requires of vs gratefulnes and thanks-giuing page 24 That the benefits of Nature are of GOD. page 25 Another reason why we are bound to serue God our Lord because he is our Creator page 26 All things that are borne are not by and by perfect ibidem All things without God are nothing page 28 The third Chapter The third Title How we are bound to the Lord God by reason of the benefit of preseruation and gouerning page 29 The matters handled in this Chapter All things are created for the vse of man page 30 The expostulation of the elements with man page 31 The creatures doe call vpon vs with three words 32 That it may be gathered of these aforesaid how vnworthy and how vild a thing it is not to serue the Lord God page 33 Men like vnto Swine page 34 The ingratitude of men is conuinced by the gratitude of Lyons page 34 35 36. Of Horses page 36. Of doggs page 36 37. Diuers degrees of ingratitude page 38 Men doe abuse the gyfts of God to the iniury of the gyuer ibid. The fourth Chapter The fourth Title That we are bound vnto Vertue by reason of the inestimable benefit of our Redemption page 40. The matters handled in this Chapter The beginning of mans perdition page 41 The admirable mistery of the incarnation 42 We are bound to God not onely for our redemption but for the manner of it page 43 The meanes by which we are redeemed 44 The Angels were astonished at the passion of our Lord. 45 The Lorde suffered not onely for all in generall but also for euery one in particuler page 47 Of this afore-said is gathered how great an offence it is to offend our Sauiour ibidem For three things man oweth himselfe vnto God ibidem The hardnes of mans hart ibidem All things are giuen vnto vs of God page 49 By how many wayes God is ours ibidem A dogge bewrayeth a murtherer page 50 Our sinnes nayled the Lord to the Crosse. ibidem The fift Chapter The fift Title How we are bound to follow Vertue by reason of our iustification page 51 The matters handled in this Chapter What iustification is page 52 No man can be iustified by his owne strength ibidem What great blessings iustification bringeth with it page 53 It reconcileth man to God ibidem It maketh vs the sonnes of God ibidem By Iustification man is freed from eternall punishment page 54 Iustification doth renue a
and establish this question and matter vnlesse also the contrarie arguments and obiections bee refuted therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them in which we plentifully aunswere all the excuses and obiections which are wont to be alledged of naughtie men why they doe flie and eschew Vertue Because the matter and subiect of these two Bookes is Vertue wee would not haue the Reader to be ignorant that by this word Vertue we barelie or solely vnderstand the habite of Vertue but also her actions and duties to the which that noble habit is ordered and disposed because the Figure is very well knowne that the effect is signified by the name of the cause the cause by the name of the effect THE FIRST BOOKE OF THE SINNERS GVIDE In which is contayned a large and copious exhortation to keepe Gods commaundements THE FIRST TITLE That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the Diuine perfection CHAP. I. TWO things chiefely Christian Reader are wont to mooue and stirre vp the will of man to any good action One is the bond by which we are bound to iustice the other is the profit and fruite which proceedeth issueth of this action For it is the iudgement of all wisemen that these two things are to be considered of in euery matter and action to wit Honestie and Profit which are as it were the two spurres of our Will which pricke it forward and encourage it to take any action in hand Of these two although for the most part Profit is more sought after and desired yet Honestie is more effectuall and powerfull For there is not any profit or commoditie to be found in this world although it be great which may compare with the excellencie of Vertue as also there is no losse or discōmoditie so great or grieuous which a wise man ought not rather to choose then to runne into anie vice as Aristotle auerreth Seeing therefore that it is our purpose and meaning in this Booke to inuite men to the loue of Vertue and to ensnare them with the beautie of it I take it that we shall doe very well if we begin of this more principall part declaring the bond by which we stand bound to Vertue and therefore to God himselfe also who seeing that he is goodnes it selfe doth commend nothing in this world doth desire nothing doth not account any thing precious but onely Vertue Therefore with great care and diligence let vs consider those iust titles and claimes which God hath to demaund and exact this so great debt and bond of vs. But seeing that they be innumerable wee will onely induce sixe of the chiefest euery one of which seuerally do binde man with out any excuse to him in whatsoeuer he can or may The first and greatest and which can lesse be declared or expressed is to be him that he is to which is referred the greatnes of his Maiestie and all his perfections Hetherto pertaine the incomprehensible magnitude of his goodnes mercy iustice wisedom infinite power noblenes beautie faithfulnesse truth benignitie happines maiestie and the other riches and perfections that be in him which are such and so immeasurable that as a certaine famous Doctor saith if the whole world were ful of bookes and all creatures Writers and all the water of the Sea ynck first all the bookes should be filled first all the Writers should be wearied and first all the Sea should be exhausted and drawne drie then one alone of his perfections should be described absolutelie and as it is in deede and in it selfe The same Doctor also saith if God should create a newe man and should giue vnto him a hart so ample capable and spacious as are all the harts of men ioyned and mixed together if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections it would faint die or breake in peeces by reason of the greatnes of that ioy and pleasure which should redound to it except it were preserued by the singuler power of GOD. This therefore is the first the most equall and iust reason by which we are bound to loue God and to serue obey him who is truth it selfe in so high a degree that the very Epicures themselues who are the ouerthrowers and destroyers of all Philosophy for they denie the diuine prouidence and the immortalitie of soules doe not denie that there is a Religion which is the worship and adoration of God For one of them disputing in that Booke which Tully writ of the nature of the Gods confesseth and prooueth very strongly that there is a God and also he acknowledgeth the altitude of his admirable and wonderfull perfections and for them he saith that he is to be worshipped adored and reuerenced for this is due to the greatnes and excellencie of this most noble substance Therefore he is to bee worshipped by that name and title onely if hee had not anie other For if we honour and reuerence a King for the onely dignitie of his presence although hee be without his kingdome where we receiue no benefit by him why rather should we not giue and exhibite all honour and reuerence to this Lord who as Iohn testifieth hath written vpon his garment and vpon his thigh The King of Kings and Lord of Lords It is he that with his three fingers doth beare vp the round Globe of the earth doth dispose of causes moueth the heauens it is he that changeth times altereth the elements diuideth the waters bringeth forth the windes engendereth causes giueth influence to the Planets and as an vniuersall King and Lord doth nourish and sustaine all creatures That also is of greater moment that his kingdom is not by succession or by election or by inheritance but by nature For euen as a man naturally is greater thē a Pismier so that most noble substance in greatnes doth far excell all other things created insomuch that euery thing whatsoeuer it be and the whole vniuersall world in his eyes haue scarce the quantitie and bignes of an Emmot If that vnhappy Philosopher acknowledged and confessed this truth why shall not Christian phylosophy acknowledge and confesse it This therefore teacheth that although there be many titles and names by which wee are bound to God yet this that we now entreate of doth excell them all the which is of such weight valuation that if there were no other this alone deserueth all the loue and seruice of man yea though he had infinite and innumerable soules and bodies which might attend and waite vpon his worship and loue That alwaies hath beene the care and studie of the Saints whose loue were so pure and sincere that of it S. Bernard saide Pure loue doth not take strength from hope and yet feeleth not the hurt of distrust As if hee
vertuous CHAP. XIIII THis fatherly prouidence of the which we haue spoken a little before is as we haue sayde as it were the fountaine and originall of all other priuiledges and benefits with which God enricheth and beautifieth his friends in this world For to this prouidence it pertayneth to prouide them of all necessaries to the obtaining of the last end which is the last perfection and blessednes by helping them in all their needes and by creating in their mindes all aptnes disposition vertue other habits which are requisite vnto that end Of the number of these the first is the grace of the holy Ghost which next to that diuine prouidence is the originall beginning of all other priuiledges and celestiall gyfts Thys was the first robe with which the prodigall childe was clothed after he was receiued into his Fathers house If thou demaundest of me what this grace is I answere that this grace according to Diuines is a participation of the Diuine nature that is of sanctitie goodnes puritie and of the noblenesse of God himselfe by whose helpe benefit man doth cast from him all the basenes vildnes and rudenes which hee tooke and receiued from Adam and is made partaker of holinesse and of the Diuine noblenesse putting off himselfe and putting on Iesus Christ. The Fathers show this by the example of yron cast into a fire which remaineth yron still yet pertaking of the nature of fire it is pulled out altogether shyning glowing as though it were fire in deede I say that the same substance of yron remaineth with the name but the heate the splendour or shyning and all other accidents are not of the yron but of the fire After the same manner grace which is an heauenly qualitie which God infuseth into the soule hath that admirable vertue and effecacie that it transformeth man into God after this manner that still remaining a man yet hee is made a partaker of the Diuine puritie and noblenesse as he was a partaker who said I doe not now liue but Christ lyueth in me Furthermore Grace is a supernaturall forme and diuine which maketh that a man leades a life cōformable to the forme from which it proceedeth which also is supernatural diuine In which thing after an admirable manner shineth the Diuine prouidence which as it willeth that man should liue a double life naturall and supernatural so hath it prouided for the same a double forme which are as it were the two soules of these lifes one by which we liue this first life another by which we liue the other For euen as from the soule which is the naturall forme all the powers and sences doe proceede by whose help we liue this naturall life so from grace which is the supernaturall forme al vertues and gyfts of the holy Ghost doe proceede by the benefit of which we liue a supernaturall life Therefore this is as the prouision of two kinde of instruments by helpe of which we labour in diuers exercises Grace is also a spirituall ornament of the soule wrought by the handes of the holy Ghost which dooth make the soule so beautifull and so acceptable in the eyes of God that he receaueth it for his daughter and for his Bride Of this ornament the Prophet glorieth saying I will reioyce in the Lorde and my soule shall be glad in my God because he hath put vpon me the vesture of saluation he hath couered me with the garment of righteousnes as a Bridegrome adorned with a crowne and as a Bride decked vvith Iewells Which are all vertues with all the gyfts of the holy Ghost with which the soule is adorned at the hands of GOD. Thys is that golden vesture wrought about with great variety with which the Queene was clothed who stoode before the King her Spouse for from grace all the colours of all vertues celestiall habits doe arise in which the beautie of the Queene consisteth Of these it is easily gathered what be the effects which grace worketh in those soules wherein it dwelleth For the speciall effect of it is to make a soule so acceptable and beautifull in the eyes of God that hee taketh her to be his daughter his spouse his temple his dwelling in which he enioyeth his delights with the sonnes of men An other effect of it is not onely to adorne the soule but also to strengthen it with those vertues which proceede from it Which are as the haires of Sampson in which consisted not onely his beautie but also his strength As well from this as from the former effect of grace the soule is praised in the Canticles where the Angels admiring the beautie of it say Who is shee that looketh foorth as the Morning faire as the Moone pure as the Sunne terrible as an Armie with banners Wherby we know that Grace is as a shield couering the whole body or as a complete Armor which armeth a man from the head to the foote and maketh him beautifull and valiant so valiant that if we beleeue a certaine learned Schoole-man a little grace is sufficient to conquer and ouer-come all the deuills with all sinnes that raigne and rule in the world There is also a third effect of grace that it maketh the soule so acceptable and excellent in the sight of God that as manie works as it dooth deliberatiuely and aduisedly which are not sinnes are acceptable vnto him That not onely the acts of vertue but also naturall works as to eate drinke sleepe such like are acceptable before the Lord. The fourth effect is that it maketh vs the sonnes of God by adoption and heyres of the heauenly kingdome and also worthy to bee written in the booke of Life in which all the names of the righteous are written and by consequent it giueth vnto vs a lawfull claime and title to that most rich and heauenly inhearitance This is that priuiledge and prerogatiue which our Sauiour praysed so greatly in his Disciples then when they returned merily vnto him saying Lord euen the deuils are subdued vnto vs through thy Name to whom our Sauiour answered In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen For it is certaine that this is the greatest good that mans hart can thinke vpon or desire in this life But that I may speake many things in few words it is grace that maketh man fitte to all good which maketh the way to heauen plaine before vs which maketh the yoke of the Lorde easie and sweet vnto vs which leadeth man by the way of vertue which healeth our weake nature maketh all that seeme light vnto vs which while it was weake seemed intollerable it is that which after an ineffable manner reformeth and armeth all the powers and faculties of our soules that by the meanes of those vertues which proceede from it
vnder mee and mine heeles haue not slidde By which words the Prophet would declare the difference which is betweene the way of the righteous and the wicked for these by reason of their troubled harts through feare the variable cogitations in which they liue doe goe no otherwise then a traueller who walketh among rocks and declining headlong places fearing as often as he moueth his foote least he should fall but the way of the righteous is large and safe and they goe by a way plaine and euen where there is no feare of falling The righteous vnderstand these thinges better by practise then by theorie for all they doe knowe howe farre theyr hart differeth now when they serue God from that which they carried about when as they as yet sloted in the world For then in all danger of tribulation they foorth-with were afraid quiuered and trembled in hart and body But afterwards they left the way of the world and translated their hart to the loue of eternall things placed all their felicitie and hope in God they passed through all things whatsoeuer came with an hart so merry and peaceable and so subiect to the will of God that they themselues doe often maruell at so great a transformation They seeme not to be the same they were or at the least a newe hart is giuen them for theyr old they feele so great alteration in themselues And that we may confesse the truth they are and they are not the same for they are the same according to nature and not according to grace for this alteration proceedeth from grace This is that which the Lorde promiseth by Esay saying When thou passest through the waters I will be with thee through the floods that they doe not ouerflow thee When thou walkest through the very fire thou shalt not be burnt neyther shall the flame kindle vpon thee What be these waters but the lakes of the tribulations of this lyfe and the flood of infinite miseries which streame continually in it And what is that fire but the heate of our flesh which is the furnace of Babilon which the seruants of Nabuchodonozer did heate that is the deuils from the which furnace the flames of our concupiscences arise and ascend Hee therefore that in the midst of these waters and in the midst of this fire in which all the world is hazared and endangered doth walke safely neyther feeleth any hurt by the water or heate can it be that hee by that should not know and acknowledge the presence of the holy Ghost the vertue of the Diuine grace This is that peace which the holy Apostle sayth exceedeth all vnderstanding that is it is so high excellent and such a supernaturall gift that the vnderstanding of man cannot vnderstand it of it selfe how the fleshly hart should be so quiet peaceable and so at rest in the midst of the misfortunes and stormy tempests of this world He that vnderstandeth this acknowledgeth and prayseth the worker of so great miracles and sayth with the Prophet Come and behold the works of the Lord what desolations he hath made in the earth Hee maketh warres to cease vnto the ends of the world he breaketh the bow and cutteth the speare and burneth the chariots with fire Be still and know that I am God I will be exalted among the Heathen and I will be exalted in the earth Seeing that these things are thus what is richer what is sweeter what is more to be wished then this tranquillity then this enlargement then this greatnes and blessed peace of the hart But if thou wilt proceede further and wilt finde out from what fountaines this heauenly gift doth flow I say that it doth flow from â—ll these priuiledges and prerogatiues of Vertue which haue â—eene hetherto remembred of vs. For as in the chayne of vices one is linked and knit to another so also in the ladder of vertues one dependeth of another after that manner that which is the higher as it bringeth forth moe fruites so it hath moe rootes from whence it springeth Blessed therefore is this peace which being one of the eleuen fruites of the holy Ghost is engendered and begotten of other fruites and priuiledges as we haue spoken yet especially it proceedeth from Vertue herselfe whose vndiuidable companion Peace is Wherefore euen as honour and outward reuerence is naturally due vnto Vertue so also the inward peace is due which in like manner is both a fruite and a reward of her The inward warre proceedeth from pride and the vnquietnes of the passions but when they are tamed and bridled by vertues whose duty and function it is so to worke then all the cause of the sedition and tumult ceaseth This is one of those things in which the felicity of the heauenly kingdome consisteth vpon earth of which the Apostle speaketh The kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holy Ghost Where by righteousnes according to the Hebrew phrase Vertue herselfe and holines is vnderstoode of which we speake in this place in which together with these two admirable fruites that is peace and ioy in the holy Ghost consisteth the felicity and happines begun and inchoate which the righteous enioy in this world That this peace is an effect of Vertue herselfe the Lord most plainely telleth in Esay And the worke of iustice sayth he shall be peace euen the worke of iustice and quietnes and assurance for euer And my people shall dwell in the tabernacle of peace and in sure dwellings and in safe resting places Wee must know that in this place by quietnes is vnderstoode the inward peace which is the tranquillity and quietnes of the passions which trouble the quiet and peace of the soule with importunate clamours and disordered and graceles appetites Secondly this peace ariseth from the liberty and rule of the subdued passions of which we haue more largely spoken in the former Chapter For euen as when a Citty is taken and the Cittizens subdued straightwayes there ariseth peace and tranquillity in it so that euery one sitteth vnder his own roofe without feare and without suspition of any hostility so 〈◊〉 after the affections of our soule are subdued and brought vnder which are the causes of all troubles on a sodaine there followeth in it an inward quietnes and a wonderfull peace in which the soule liueth quiet and free altogether from warre and from that importunate altercation and hurley burley of these perturbations And so it comes to passe that as they when they had rule ouer him and exercised their authority turmoyled him tost him hether and thether so when man is free from their tiranny doth hold them captiue there is not any thing left which may breed sorrow and trouble vnto him Thirdly the same peace ariseth of the greatnes of spyrituall consolations of which we haue also spoken before by which
beleeuest in him where is thy charity where is thy fortitude where is thy obedience where is thy patience where is thy faithfulnesse and where is thy strength of hope Is this the end of all thy labors is this thy good purpose is this that thou so often desiredst prayedst to God for Remember that Christianitie consisteth not onely in this to fast to pray to heare seruice and sermons but it is necessary that God find thee faithfull as another Iob or Abraham in the time of trouble A righteous man beeing helped after this manner by his good meditations and contemplations by his owne vertue and by the fauour of the Diuine grace which neuer forsaketh him at length commeth to that passe that he beareth the burden of his troubles not onely with patience but also with thanks-giuing and with great ioy A proofe of this is the example of the holy man Tobias the elder of whom it is written that after many calamities with which he was proued yea by Gods sufferance he lost his sight in his old age that an example of patience might be giuen vnto men he was neither consumed through griefe of minde neither lost he that sayth and obedience which before he had Wherefore the Scripture sayth But God therefore suffered this temptation to happen vnto him that an example of his patience might remaine vnto posteritie like as of holy Iob. For when as hee had alwayes feared God euen from his infancie and had kept his commaundements hee did not murmur against God that this plague of blindnesse fell vppon him but he remained vnmoueable in the feare of GOD giuing thanks to God all the dayes of his life Thou seest therefore that the holy Ghost dooth adde patience in troubles vnto vertue and vnto the feare of the Lorde which this holy man had according to that which before hath beene said There might also in this place be remembred certaine excellent and famous examples of our time in which certaine men and maids the seruants of GOD haue borne very great troubles and afflictions with great ioy who in bitternesse haue found sweetnes in tempest a calme and in the midst of the Babylonian fornace haue found a most wholsome and comfortable refreshing ¶ Of the impatience and fury of the wicked in tribulations THere is lesser cause to praise the Lord when we see the righteous constant in tribulation then there is to lament and grieue when we see the wicked compassed and enclosed vvith troubles For these haue neither charitie nor fortitude nor hope nor any vertues like vnto those and so tribulations finde them vnarmed and vnprepared neither haue they light by benefit of which they might see that which the righteous doe see through fayth neither doe they embrace that by a liuely hope neyther by experience haue they tryed that singuler goodnes fatherlie prouidence of God by which he watcheth ouer his It is a thing worthy of exceeding sorrow to see them swallowed vp in this sea neither to finde any footing nor any body to reach the hand vnto them to stay and support them For whilst they haue not this helpe and saile without this Pilot and Gouernor and fight without this Armour what is to be hoped for of thē but that they must be drowned and make shypwracke in that storme and tempest or that they must be slaine in this warre What is to be hoped for of them but that they must be tossed with the stormes of windes and with the floods of tribulations and that they must split theyr ship against the rocks of vvrath faint-hartednes impatience blasphemy and desperation There are many also found who furthermore haue lost their vnderstanding their health their life or els their sight through continuall mourning teares So that one part of men as most pure gold tried in the fire of affliction remaineth firme vnconquerable and another part as lead or tinne foorth-with is melted through the heate of the fire Therfore whilst one sorroweth another singeth and where one is drowned and choked another swimmeth and walketh dry foote therfore in the Tabernacles of the righteous alwaies the voyce of prayse and myrth dooth sound but in the houses of sinners lamentations are alwaies heard and voyces full of misery and confusion But if thou wilt more plainly vnderstand that which I say consider the sighes and sorrowes and the extreame lamentations of certaine great noble women after that by death they had lost a son or a husband and thou shalt find that some of thē haue closelie shutte vp themselues in obscure and darke places where they might neither see the Sunne nor the Moone others lyke beasts shutte themselues vp in Caues and Dennes of the earth others haue cast themselues into the fire others to whom lyfe was a payne and death a desire haue dashed out theyr ovvne braynes against a wall To be briefe others after easier maners through impatience and vehemencie of sorrowe haue ended theyr liues and ouerthrowne their families But this is more that not onely they haue been cruel and inhumane vnto themselues but they haue maliciously spurn'd against God blaspheming his Name and reuiling and reproching his prouidence cursing his iustice banning his mercy and opening theyr sacriligious mouthes against heauen and against the high and soueraigne maiestie of God Hence it is that calamities and miseries at the length doe raine and shoure vpon their houses and theyr miseries are doubled which the Lord sendeth vnto them for so great blasphemies For this reward deserueth he who spetteth in the face of God and willingly kicketh against the pricke Yea oftentimes this worke of the hand of GOD is wont to be most iust that hee suffereth man from one calamitie and tribulation to fall into greater Wherefore these vnhappy and miserable wretches the guidance of Vertue leauing them doe all thinges after a contrary and preposterous manner and doe peruert all order in the time of tribulation they blaspheme where they ought to blesse they are proude when humilitie is required augmenting their owne woe and misfortune with that punishment they bring vpon themselues and making their case more desperate with that medicine which they thought to apply vntothemselues which is as the beginning of one hell and going to another which is prepared For if hell be a place of punishments and sinnes what hindereth but that wee may say that there is a certaine resemblance of hell where so many punishments and so many sinnes are found But besides all these what griefe is it to see howsoeuer it be done yet that there is no remedy but that tribulation must bee suffered but to take them vpon vs and to beare them with patience doth make the burden lighter and is well pleasing vnto God but how miserable is that man which loseth the fruite of his patience for beare he must increaseth by impatience the bitternes of his condition which sorer afflicteth then the misfortune
present which he must forsake and beginneth to thinke vpon future things which he must expect Behold shall he say all delights and pleasures haue passed away as a shadow but reproches and faults remaine still The same Doctour also in another homily prosecuting this matter sayth Let vs consider what a lamentable estate a dissolute soule shall be in departing frō this body what streights shall it be brought into what horror and darknes will there be when as the conscience all about beset with faults and sinnes shall appeare first of all the number of our aduersaries For it all other proofes and witnesses set apart shall bring that to light and to our eyes that the proofe of it shall conuince vs and the knowledge of it shall confound vs. Neyther may any one couer or keepe secret any thing or deny any thing when as the accuser or witnes is not to be produced from farre or from another place but is to be fetched from within vs. Hetherto he Another learned and holy man doth handle this same matter more largely and more mistically when hee sayth Let vs consider with speciall attention when the soule of a sinner is departing out of the prison of the flesh with what terrible feare it is shaken and smitten and with how many pricks of a pearcing conscience it is goared and thrust through It remembreth sinnes past which it hath committed it seeth the Diuine commaundements which it hath contemned it greeueth that the time of repentance hath beene so ill and lewdly ouerpast it is afflicted because it seeth the ineuitable houre approch of rendering an account and of the Diuine vengeance it would tarrie still but it is constrayned to depart it would recouer that is past but time is not graunted If it looke behind it seeth the course and race of the whole life led as a moment of time If it looke before it beholdeth the infinite space of eternity which expecteth it It sorroweth and sobbeth because it hath lost the ioy of euerlasting eternity which it might haue obtayned in so short a time it tormenteth it selfe because it hath lost the ineffable sweetnes of perpetuall delight for one sensuall carnall and momentany pleasure It blusheth considering that for that substance which is wormes meate it hath despised that which Angels price so highly And weighing the glory of those immortall riches it is confounded that it hath changed them for the basenes and vildnes of temporall things But when it casteth the eyes vpon things below and seeth the darke and obscure valley of this world and beholdeth aboue it the shyning brightnes of eternall light then it confesseth that all that it loued in this world was black night and vgly darknes O then if such a soule could obtayne a space of repentance and a time to recall it selfe how austere and seuere a life would it embrace What difficult and great matters would it promise vnto what great vowes prayers and other exercises would it bind it selfe But whilst it meditateth and consulteth of these things with it selfe the fore-runners and harbengers of death begin to approach that is the eyes waxe dim the breast swelleth and panteth the voyce sayleth and foltreth the members grow colde the teeth waxe blacke the mouth is filled with humors and the countenance waxeth pale and wan In the meane time come the Officers and Sargiants which attend vpon Death now at hand and they present vnto the wretched soule all the works speaches and cogitations of the life past bearing bad and dangerous witnes against theyr mistres and although she would not see them yet she is compelled to see them By and by commeth an horrible flocke of yelling deuils and there also a sacred company of holy Angels doe present themseules And there they begin to dispute betweene themselues to whether part this miserable pray must happen For if fayth in Christ vertues and works of piety and godlines be found in her straightwayes she is comforted with the sweete speaches and consolations of Angels But if the enormity of sinnes and a life wickedly led doe require another thing alas sodainly she trembleth and is terrified with an intollerable dread and feare and trembling doe terribly assault her Forthwith the deuils assayle her and take her and violently pluck her from the miserable flesh and cast her headlong into torments neuer to be ended but to continue for euer and euer All these be the words of this holy and learned man Tell me if thou wilt confesse this to be true and that each thing proceedeth after this order what other thing is required if so any sparke of wisedome or vnderstanding be left in vs that we may know how detestable and wretched the condition of sinners is seeing that the end prepared for them is so greeuous and vnhappy and which neuer shall haue end And if the delights and pleasures of this life at that time could bring any help or comfort as they were wont to doe this mischiefe were more tollerable but honours will not there helpe neyther riches defend friends heere cannot preuaile nor seruants giue theyr attendance neyther can families nor the noblenes of descent profit any thing in riches there is no hope all the helpe for one that lies a dying is in Christ in Vertue and in innocencie of life For the vvise-man testifieth that Riches helpe not in the day of vengeance but righteousnes that is Vertue deliuereth from death Seeing therefore that a sinner is found so naked poore and destitute of all helpe and ayde how can he not but feare and be afflicted when as he seeth himselfe left alone forsaken and desolate neyther hauing any hope or confidence in that Diuine iudgement ¶ Of the death of the righteous BVt the death of the righteous is farre off from these miseries and calamities For euen as at that time the wicked receaue the punishment of theyr iniquity so the righteous receaue the wages of their vprightnes according to that of Ecclesiasticus Who so feareth the Lord it shall goe well with him at the last and in the day of his death he shall be blessed That is he shall be enriched and shall receaue the reward of his labours Saint Iohn in his Reuelation doth insinuate the same thing more manifestly when he sayth that he heard a voyce from heauen saying vnto him Write The words which he was commaunded to write were Blessed are the dead which dye in the Lord. Euen so sayth the Spirit that they may rest from theyr labour and their works follow them How can he be discouraged in that houre that heareth this of the Lord when he now seeth himselfe hasten thether where he shall receaue that which he desired all the time of his life Therefore of the righteous it is reade in the booke of Iob And thine age shall appeare more cleare then the noone day thou shalt shine and be as the morning Which words Saint Gregory expounding
sayth The age of the righteous shall appeare more cleare then the noone day because hee knoweth how great clearenes and brightnes remayneth for him when now he beginneth to goe out of this world And so at that time when the wicked are heauy and faynt the righteous reioyce and haue confidence in the Lord. This Salomon testifieth in his Prouerbs The wicked sayth he shall be cast away for his malice but the righteous hath hope in his death Tell mee I pray thee what greater hope or confidence can be wished for then that which a certaine holy man did ioy in at the houre of his death Death drawing on and he seeing the enemy of mankinde sayd Thou cruell beast why standest thou there thou shalt find nothing deadly in me for the bosome of Abraham shall receaue me in peace How can hee feare or be disquieted who at the very poynt of death had so great hope of the heauenly glory Therfore the righteous doe not feare death yea they reioyce and prayse God when they dye and doe render vnto him great thanks for theyr ende for by the benefit of death they are deliuered from all their labours and enter into their happines Saint Augustine writing vpon the Epistle of Saint Iohn sayth Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightsomly Therefore the righteous hath no cause to sorrowe neyther to feare death yea rather â—â— is to be sayd of him that like vnto a Swan he dyeth singing yeelding the glory to God who calleth him He feareth not death because he feared God and he that feareth him neede not feare any other He feareth not death because he feared life but feares of death are the effects of an euill life Hee feareth not death because throughout all his life he learned to dye and prepared himselfe to dye but a man prepared and prouident feareth not his enemy Hee feareth not death because so long as he liued he sought for those things that might helpe him that is for vertues and good works He feareth not death because he hath the Iudge fauourable friendlie vnto him and this was the comfort of Saint Ambrose when he was departing this life I haue not so liued sayth he among you that I am ashamed to liue any longer neyther doe I feare to dye because we haue a good and a gracious Lord. To be briefe he feareth not death because to a righteous man death is not death but a sleepe it is not death but an end of all labours it is not death but the way vnto life and a ladder vnto Paradice For he knoweth very well that death hath lost all the bitternes of death after that it hath passed through the veines of life and that it hath receaued the sweetnes of life Hee is not discouraged for any other accidents which oftentimes happen vnto him at this last cast for he knoweth that those sorrowes are the sorrowes of the birth by which he is borne vnto eternity for the loue of which he hath alwayes desired death and led his life in patience He is not terrified through the memory of his sinnes because he hath Christ his Redeemer whom alwayes he did striue to please He feareth not the Diuine iudgement because he hath Christ his Aduocate he sereth not the presence of deuils because he hath Iesus his defender and Captaine he feareth not the horrour of the graue because he knoweth that his body is sowne a corruptible body but shall rise againe an incorruptible body And after this manner prayse is sung in the end The last day iudgeth all the praecedent as Seneca sayth and giueth sentence of the life past for this is it which eyther iustifieth or condemneth but seeing that the end of the righteous is so quiet and peaceable and the death of the wicked so troublesome and dangerous what is further required to make vs flye an euill life and to embrace a good besides this difference What doe all pleasures riches and sauours of this world profit and what auaileth prosperity if I am at the last to be cast into hell fire And what haue all the miseries and calamities of this life hurt me if I shall sleepe and rest in peace tranquillity and if I shall passe hence hauing a pledge and pawne of eternall life Albeit a sinner be wise in the busines of this life vvhat profit reapeth he by this wisedome vnlesse he heape and scrape together those things whereby he becommeth prouder vainer more delicate and of greater power to worke mischiefe but more vnfitte and vnapt to any good worke Hence death is so much the more bitter vnto him by howe much lyfe vvas sweeter There is no wisedome nor prudence more excellent in this life then so to dispose of all affaires that the end may be ioyfull and happy For it is the propertie of a wise man conueniently and fitly to direct the meanes to the end Wherefore if he be called a skilfull Phisitian who can so temper his medicine that it bringeth health which is the end of his medicine so he shall be termed truly wise who hath so learned to lead his life that a good death may follow that is that he be prepared to giue an account which in that day shall be exacted vnto which all the life is to be disposed aymed and leuelled at ¶ The Conclusion of those thinges which haue beene spoken of in this second part THou hast heard therfore my brother what how great be these twelue priuiledges prerogatiues which are granted vnto Vertue in this life which are as the twelue most notable and excellent fruites of that most noble tree which S. Iohn saw in his Reuelation which was planted by the side of a Riuer bearing twelue manner of fruites and yeelding fruite euerie month For what other thing can thys tree be after the Sonne of GOD then Vertue herselfe which yeeldeth fruites of holines and of lyfe And what other fruites more precious then these can be desired which throughout this whole part we haue remembred For what fruite is more pleasant to the sight then that fatherly prouidence by which God preserueth his What fruite is sweeter then the Diuine grace the light of wisedome the consolations of the holy Ghost the ioy peace of a good conscience the good euent of hope the true libertie of the soule the inward peace of the hart to be heard in prayers to be helped in tribulations to be prouided for temporall necessities and to conclude to be ayded and to tast of heauenly comforts in death Surely each one of these priuiledges is so great and so excellent of it selfe that if it were thorowly known each I say were sufficient to moue a man to embrace Vertue to alter and change his life and it would make a man truelie to vnderstand how well it was said of our Sauiour That whosoeuer shall forsake the
their blood for him who first shed his for them and when they cannot come vnto that they desire they rage against themselues becoÌ„ming their owne tormenters for they doe torment their bodies by hunger and thirst by cold and heate and by many other afflictions and by such works after some manner they satisfie their desire This Idiome and propriety the louers of this world vnderstand not neyther can they imagine how he can be loued so ardently whom they so abhorre and on the contrary part that they are so abhorred for that which they so tenderly loue and yet this is the truth of the thing We reade in the Scriptures that the Aegyptians had for their Gods vnreasonable creatures and that they did worship them But the Israelites called them an abhomination and that which they called their God the Israelites killed and sacrificed to their true God After the same manner also the righteous as the Israelites call the Gods of this world an abhomination as are honours pleasures and riches which notwithstanding the the world adoreth these false Gods the righteous as abhominations doe sacrifice to the glory of their true God So he that would offer an acceptable sacrifice to God let him haue an eye to that which the world adoreth and let him offer that and let him embrace that which the world abhorreth Doe not they seeme vnto thee to haue so done who after that they had receaued the first fruites of the holy Spirit departed from the Councel reioycing that they were couÌ„ted worthy to suffer rebuke for the name of Iesus What sayest thou vnto these things that which can make bonds whyps fire and other torments sweet shall it not make the obseruation and keeping of the commaundements of God sweet Thou errest my brother thou errest not knowing the nature of Vertue and the force of charitie and the Diuine grace ¶ Of other things which make the way of saluation easie sweete THis that we haue hetherto said is sufficieÌ„t to take away that common impediment which many alledge But let vs put the case that this is not which wee haue spoken of and therefore this way is hard and difficult I pray thee tell mee why should it be troublesome and grieuous vnto thee to do that for thy soule which thou refusest not to doe for thy body Shall it seeme a great thing vnto thee to suffer a little trouble here that hereafter thou maist escape eternall torment What would not the rich couetous man buried in hell willingly doe if he might haue licence to come into the world againe that he might amend his errors It is not meete that thou shouldest doe lesse now then he would doe seeing that if thou doost perseuere in thy wicked maliciousnesse the same torments remaine for thee and therefore thou oughtest to haue the same desire Furthermore if thou wouldest diligently perpend and consider the manifold and great things that GOD hath doone for thee and greater which he hath promised thee and also thy hainous sinnes by which thou hast offended him moreouer the great torments which the Saints haue suffered but most of all those exceeding great ones which the Holy of Holies himselfe hath borne without doubt it would shame thee to be vnwilling to abide so little for the loue of God yea to be vnwilling to flie that which delighteth thee Therfore Saint Bernard saith The afflictions of thys world are not worthy of the fault past which is pardoned nor of the present grace of consolation which is giuen nor of the future glory which is promised vnto thee Euery one of these considerations ought worthily to moue vs to enter into this way although it be very laborious But that we may confesse the truth although our life in euery part and in euery proceeding is grieuous and full of tribulations yet without coÌ„parison greater is the griefe trouble that is found in the lyfe of wicked men then that which is found in the life of good men For although to goe or walke in the way be laborious for which way soeuer thou walkest at the length thou shalt be wearie yet much greater is the trouble of him who walketh blindly and often dasheth his feete against the stones then of him who goeth with open eyes and seeth where and howe he passeth Seeing therefore that our life is a way it cannot be but man must be wearied vntill he come to the place of reâ—â— But a sinner who vseth not the light of reason but his own affections and is gouerned by the perturbations of his minde it is certaine that he walketh blindfold for there is not any thing founde in the world more blinde then the perturbations of the mind But good men who are gouerned of reason when they meete with rockie and breake-necke downfalls they shun them and so they walke with lesser labour and with greater securitie That great wise man long agoe vnderstood this and therefore said The way of the righteous shineth as the light that shineth more and more vnto the perfect day But the way of the wicked is as the darknes they know not wherin they shall fall Neyther is the way of the wicked onely obscure and darke as Salomon sayth here but also difficult slipperie and full of Caues Dennes as Dauid saith that thou mayst thereby learne how often they flyp and slide that tread in that path Besides in thys short and small trouble which meeteth with the godly a thousand kind of helps are giuen which doe lighten diminish this trouble For principally the presence fatherly prouidence of God doth help which guideth them and the grace of the holy Ghost which encourageth them the Sacraments which strengthen them and the Diuine consolations which cheere them and the examples of good men which comfort them and the holy Scriptures which teach them and the peace of a good conscience which doth ioy them and lastly the hope of glory which maketh them constant and vnmoueable with a thousand other graces and benefits of God which maketh thys way so easie pleasant to the walkers in it that they say with the Prophet How sweet are thy promises vnto my mouth yea more then Honny vnto my mouth Let it be whosoeuer it will that considereth of this thing diligently he shal find very many authorities of scripture concerning this matter notwithstanding some of them make thys way harde and sharpe others make it easie light and pleasant For the same Prophet in another place sayth For the wordes of thy lippes I haue kept straight and difficult wayes And in another place I haue had as great delight in the way of thy testimonies as in all riches For thys way hath two things Difficulty and Suauitie the one by reason of nature the other by reason of grace so that which is difficult by reason of the and is made sweet pleasant by reason of the other As well the
as a certaine VVise man saith to flie vice after which a man may speedily and without cumbrance prepare himselfe to the exercise of Vertue Therefore we will deuide this doctrine into two parts In the first part wee will entreat of the commoner vices and will sette downe remedies conuenient for the same In the second wee will speake of Vertues But before wee enter the liftes of this tractate we will send before two conducent aduices and needfull institutions which are most necessary for that man who hath purposed and determined with himselfe to enter into this way THE SECOND BOOKE of the Sinners Guyde In which doctrine appertaining vnto Vertue is handled and diuers instructions are set downe which teach how a man at the length may come vnto Vertue The first aduice and instruction which is very necessary for that man that desireth to serue GOD. CHAP. I. THat man that now purposeth to consecrate him selfe to Gods seruice and determineth to leade a new lyfe before all things hee must resolutely perswade himselfe that this endeuour is acceptable aboue all others and he must so esteeme of thys resolution as it deserueth I say that hee must firmly and confidently beleeue that this purpose is of greater moment a treasure more rich a worke more wisely taken in hand then any other which in this world mortall men admire and loue Yea he must think with himselfe that besides this there is none other wisedome none other treasure nor any other necessarie busines in this world Learne ô Israell saith the Prophet where is wisâ—â—â—â— where is strength where is vnderstanding that thoâ— mâ—ist know also from whence commeth long continuance of life and where the light of the eyes and peace is Not without cause therefore the Lord sayth by Ieremie Let not the wise man glory in his wisedome nor the strong man glory in his strength neyther the rich man glory in his riches But let him that glorieth glory in this that be vnderstandeth and knoweth me For thys is the whole summe of Christian Phylosophie Although a man be wise yet if his wisedome be not ioyned with vertue he hath not wherein to boast or glory To the embracement of this vertue all the holy Scriptures inuite vs which so often and by so many waies and meanes doe commend vnto vs this exercise as especially profitable and necessary To thys exercise the holy Scriptures doe chiefely inuite vs which by so diuers wayes and sundry meanes do commend Vertue vnto vs. To this all the creatures as well heauenly as earthly doe exhort vs. To this the voyces and clamours of the Church doe prouoke vs to this all lawes humane and diuine doe direct vs to this infinite examples of the Saints doe leade vs who being ful of heauenly light haue despised the world and with the entirest deuotion of their harts haue embraced Vertue insomuch that many of them haue merrily and ioyfully suffered martirdome some of them being cut in peeces some rosted vpon Gridirons and some burned to ashes who would haue suffered a thousand kinde of other torments rather then they would haue offended the Diuine Maiestie in the least thing or haue liued a moment out of the fauour of GOD. To be briefe all those things do allure vs or rather binde vs to this exercise which more copiously wee haue discoursed in the former Booke For all these things doe encrease and stir vp a courage in vs to striue for thys maistry because they declare vnto vs the greatnes and price of Vertue Euery one of these seuerally beeing diligently marked and attentiuely considered of is sufficient to demonstrate the greatnes and waightines of this busines but much more they altogether can doe it that by this man may vnderstand to what purpose it is and of what great consequence to follow and embrace Vertue how necessary and glorious a worke it is to yeeld himselfe wholy to Vertues iurisdiction and howe meete and iust a thing it is at the length to aspyre and attaine vnto her as hath already been said and hereafter shall be showen And this is the first document and instruction which appertaineth vnto thys busines Of the second instruction and aduice which that man must follow who will come to the seruice of God CHAP. II. THE second instruction and document is seeing that the busines is of so great dignity and worth that a man offer and yeeld himselfe with a merry and cheerefull hart to beare all the blowes and strokes of aduersity and tribulation which customarily are wont to happen to theÌ„ who loâ—e God so that he account all things base and vild and willingly contemâ—e them for the loue of God that he may victoriously returne from this glorious combat setting this before his eyes that nature hath brought forth nothing into the world excellent and precious which hath not some difficulty Because in that moment wherein man purposeth to relinquish and forsake his vices and to follow and embrace vertues the powers of hell are troubled the Prince of darknes mustereth his forces and armeth his Catchpoles fiends and all his damned crew against this fresh-water Souldier of Christ. Forthwith the flesh a louer of all filthy and obscene pleasures inclined to euill from the very birth after it was infected with the deadly poyson of that infeâ—â—all Serpent with great importunity solliciteth him assaying by all possibilities to bring him backe to his accustomed delights The custome also of corrupt manners which can doe as much as Nature herselfe doth hardly brooke this alteration and sheweth that it will be most difficult to bring it to passe For euen as it is very hard to with-draw a great riuer from his naturall course which by many yeares it hath been accustomed to to another current so also it is very haâ—d â—â—aâ—a man should change his life which many yeares he hath led and should assume another The world also which is more cruell and fierce then the most furious and tyrannous beast which is armed with very many most pestilent and pernicious examples which are in it will come tempting this new Souldier of Christ with her pomps and vanities and soliciting him with her euill and lewd examples of sinners or terrifying him with her persecutions which are procured of euill men and wicked tyrants And as though this were not sufficient not any whit behind these that most subtill mighty and auntient deceauer the deuill will hasten who will impugne thee no lesse perniciously then the rest and he will doe according to his wont that is he will with all might and meane persecute and set vpon these which are of late become his enemies and casting off his yoke haue newly begun to rebell On euery side therfore difficulties and warres wil grow and arise all which temptations it is requisite that he expect as presupposed and fore-seene that if at any time they inuade and impugne him they may not seeme vnto
al euils but that which followeth is much more dreadfull that is the fearefull tribunal of the Diuine iudgement the sentence that there shall be pronounced the weeping and gnashing of teeth the vtter darknes without hope of light and the gnawing worme of conscience which neuer shall dye and to conclude the fire that neuer shall be quenched Consider moreouer of the danger which vaine glory the daughter of Pride bringeth with it of which Saint Bernard thus speaketh Feare an arrow it flyeth lightly and pierceth lightly but I say vnto thee it maketh no small wound it sodainly killeth Vaine glory is this arrow If men at any time doe prayse honour thee forth-with enquire whether that be in thee which they so magnifie and extoll for if that be not in thee thou art praysed in vaine and gloriest without cause But if perhaps this be found in thee for which they prayse thee say with the Apostle By the grace of God I am that I am For thou mayst not be proud of it but rather humbled and giue the glory to God to whom thou owest all that thou art least perhaps thou makest thy selfe odious vnto God for it is not to be doubted but both the honour which is giuen vnto thee and the cause for which it is giuen are both of God and belong vnto him Therfore all the glory that thou doost arrogate vnto thy selfe thou stealest from God but what seruant can be found more vnfaithfull then he that stealeth the glory of his Lord Consider also what great folly it is that thou shouldest esteeme of thine owne power and ability according to the iudgment of men in whose will it is to encline the ballance to whether side they will for he that praysed thee ere while now disprayseth thee and he that now disprayseth thee will soone after set forth thy prayse with great honour If thou thinkest that thine honour dependeth of their tongues thou shalt finde that somtimes thou shalt be extolled to the skie and somtimes depressed euen to hell and thy glory euen beate to dust and powder euen as it shall please the mutable tongues of men Therfore neuer measure thy selfe by the prayses of men which are giuen out of thee but according to that thou art and which is in thy selfe albeit men extoll and magnifie thee yet looke thou into thy selfe what is in thee and what thy conscience telleth thee Rather beleeue thy selfe to whom thou art better known then others who see thee a farre of and iudge of thee as it were by heare-say Contemne therfore the iudgments of men and commit all thy glory to the hands of the Lord who is wise to keepe it and faithfull to restore it Ponder also with thy selfe ô thou vnhappy ambitious man into what danger thou castest thy selfe thou desiring to rule ouer others who hast not yet learned to gouerne thy selfe How canst thou giue an account for many who canst not answer for thy selfe Consider of the great danger into which thou castest thy selfe headlong by coueting to adde the sinnes of thy subiects vnto thine own and by putting thine and theyrs into thine owne reckoning Wherfore the Scripture also sayth An hard iudgement shall they haue that beare rule For he that is most low is worthy mercy but the mighty shall be mightily tormented But who can recount the multitude of troubles which they are encumbred with all vnto whom the rule of others is committed A certaine King of the Armenians very well vnderstood this who when he was to be crowned considering of the cares paines that Empire brought with it taking in his hand that princely and dignified cloth with which the Kings head was wont to be crowned and long looking vpon it sayd O noble rather then happy cloath which if any one throughly knew how stuffed it were with cares dangers he would not stoope to the ground to take it vp Acknowledge ô thou proud man that thy pride doth please no body because thou thy selfe art acceptable to no body Thou doost not please God for he is contrary vnto thee Hee resisteth the proude and giueth grace to the humble Thou doost not please the humble who without doubt doe exceedingly hate thee for they abhorre all pride and ambition Thou doost lesse please other proud men like vnto thy selfe for by reason of that that puffeth thee vp thou art hatefull vnto them for they cannot abide a greater then themselues Neyther canst thou content thy selfe in this world vnlesse thou repentest and acknowledgest thy vanity and thy folly and much lesse canst thou content and please thy selfe in the other world where for thine execrable pride thou shalt be tortured with euerlasting torments Wherfore the Lord sayth by the mouth of Saint Bernard O man if thou well knewest thy selfe thou wouldest displease thy selfe and please me but because thou doost not know thy selfe thou pleasest thy selfe and displeasest me The time will come in which thou shalt neyther please thy selfe nor me Thou shalt not please me because thou hast sinned thou shalt not please thy selfe because for euer thou shalt burne in hell Thy pride onely pleaseth the deuill who when he was a most beautifull Angell became a most terrible deuill Wherefore naturally he is delighted with those that are lyke vnto him It will helpe thee also in the way of humility if thou considerest how few thy merrits are before God and how few or none thy seruices which may be truly and purely called so because there are many vices found in them which haue a show of Vertue and also vaine glory doth corrupt oftentimes many works which are good of themselues neyther sildome is that vild in Gods eyes which shineth most gloriously in the eyes of men The iudgements of the most iust Iudge are of one sort and ours of another and are far vnlike to Gods For an humble sinner lesse displeaseth God theÌ„ a proud iust man although no man can be termed iust who is proud But if perhaps thoâ— shalt doe any good worke remember that it may so come 〈◊〉 passe that whatsoeuer thou hast done may proue stark naugâ—â— Yea although thy works be good yet they are not without thâ—â— defects so that it is more needful for thee to craue pardon theâ— to looke for a reward Wherfore Saint Gregory sayth If 〈◊〉 life of the righteous should straightly be examined it would 〈◊〉 hold out for currant For it may be that those things vvhich thou thinkest please God doe offend him For all our euill deeds are simply euil but our good deeds are not simply good seeing that they are mingled with many imperfections and therfore it is more agreeable to reason that thou shouldest rather suspect thy good works then that thou shouldest glory in them as holy Iob did who sayd I was afrayd of all my works knowing that thou doost not spare the offender ¶ Other remedies against Pride more particuler EVen as the knowledge
of our selues is the foundation of all humility so the root and fountaine of Pride is the ignorance of our selues for he that desireth truly to be humbled it is necessary that he should perfectly know himselfe and so at length he shal be humbled For how can it be that a man should not humble his thoughts who being enlightned with the brightnes of truth without flattery vnderstandeth himselfe to be loaden with sinnes burdened with the masse of this mortall body entangled with earthly cares infected with the dreggs of carnall concupiscence blind weake inwrapped in many errors exposed to a thousand dangers encompassed with a thousand terrors plunged in a thousand difficulties prone vnto vices and wayward vnto vertues Whence coÌ„meth this lifting vp of thine eyes and this casting vp of thine head Therefore out of the knowledge of ourselues humility the mother of saluation ariseth sayth Saint Bernard For if thou wouldest diligently search into thy selfe thou shouldest see clearer then the noone day that thou hast no cause in thy selfe to be proud There are some who when they looke into themselues are humbled but if they behold others they are swelled and puffed vp for vvhilst they compare themselues with others they thinke that they are better and worthier then any other These that are thus puffed vp must remember that although in some things they are better then others yet in many things if all things be iustly ballanced they shal be found much worse then others Therfore ô thou proud dust and ashes what matter â—o be proud of hast thou found in thy selfe or that thou shoulâ—est contemne thy neighbour Perhaps because thou art more continent then he art thought to be stronger then he Peraduenture although he be lesse continent then thou or weaker yet he is more humble then thou art or wiser or more patient or more feruent in charity Therefore thou oughtest rather to consider what thou lackest then what thou hast and to looke rather vpon the vertues which are in another then those that are in thy selfe For such a consideration will preserue thee in humility and will stirre vp in thee a desire of perfection But contrarily if thou shalt cast thine eyes vpon that that thou hast which is wanting to another thou wilt suppose thy selfe better then he and so thou shalt fayle in the study of Vertue For when as thou shalt compare thy selfe to another and shalt see that thou hast some-what in thy selfe thou wilt be satisfied and contented therewith and all desire to proceed any further will be extinguished in thee If at any time thy thoughts shal be exalted through any good worke then thou must watch diligently least selfe-loue spoyle that good work and vaine-glory corrupt it which is the plague and bane of all good works but arrogating nothing to thy selfe or to thy deserts ascribe all that thou hast receiued to the Diuine fauour and clemencie and chasten thy pryde with the words of the holy Apostle saying What hast thou that thou hast not receiued But if thou hast receâ—ued it why reioycest thou as though thou haddest not receiued it For vaine-glory continually lyeth in waite to entrappe good workes When thou shalt feele thine hart swell and lifted vp presently thou must apply the remedy in remembring thy greatest transgressions and by thys meanes one venim is expelled vvith another as Phisitians vse to doe And so after the manner of Peacocks looking to that which is the filthiest and foulest in thee thou maist suddenly cast downe thy Peacocke plumes of vanitie By how much greater thou art by so much behaue thy selfe more submissiuely For if thou beest an inferiour man and one of lowe degree it is not so materiall if thou beest humble but if thou beest of high degree and famous through great and noble dignities and yet neuerthelesse shalt be humble and lowly this is thank-worthy and thou purchasest to thy selfe a great and a rare vertue For humility in honour is the honour of honour and the dignity of dignity but if humility be absent the dignity of it selfe perisheth If thou wilt aspire to the vertue of humility folow the way of humiliation for if thou wilt not be made low neither euer shalt thou be said to be humble And albeit that many are made low abased who are not truly humble yet it is certaine that humiliation as Bernard sayth is the way to humility as patience is the way to peace and as reading to knowledge Therefore if thou desirest the vertue of humilitie refuse not the way of humiliation Therefore humble thy selfe vnto God and as Saint Peter admonisheth vnto euery ordinance of God for Gods sake Saint Bernard wisheth that three feares may alwayes dwell in our soules Blessed art thou saith hee if thou shalt fill thine hart with a triple feare that thou mayst feare for grace receiued but more for grace lost and most of all for grace recouered againe When it is present feare least thou proue thy selfe vnworthy of it when it is gone feare much more because where grace fayleth there thou faylest also feare therefore grace beeing taken away as though thou shouldest presently fall feare because thy guard hath forsaken thee But if grace shall be so propitious vnto thee as againe to returne then much more feare least thou haue another relapse which is exceeding dangerous And after this manner fearing doe not presume any thing of thy selfe being full of the feare of the Lord. Be patient in all thy persecutions for in the suffering of iniuries true humility is tryed Doe not despise the poore for the misery of thy neighbor rather deserueth compassion then contempt Let not thy garments be curious for they that loue precious and costly garments are sildome humble in hart and they that put them on loue to be seene of men for sayth Gregory no body will there be clothed with sumptuous and rich apparrell where he may not be seene of others Take heede also that thy garments be not too vild and base and vnworthy of thy degree least while thou seekest to shunne vaine-glory thou fall into it Which thing happeneth to many who willing to please men doe showe or rather doe dissemble that they would not please them and whilst they seeme to flie the prayses of men they most of all desire them Doe not refuse low and inferiour offices for he that is truly humble doth not disdaine to attend vpon the humble yea he doth of his owne accord offer himselfe vnto them as a man reputed in his owne iudgement most abiect Of the remedies against Couetousnes CHAP. V. COuetousnesse is an inordinate desire of riches Wherefore not onely he that stealeth but also he that desireth another mans riches with an inordinate desire and hee that inordinately keepeth them is couetous The Apostle condemneth this vice when he sayth They that will be rich fall into tentation and snares of the deuill and into many foolish and noysome
of himselfe neyther did he trust to himselfe neyther to the long experience of his good life But if this be not sufficient for thee ad also the example of Dauid who although he was a most holy man and a man according to Gods owne hart yet when he beheld a woman he fell into three most greeuous sinnes into adultery scandall and murder Thy eares also must be carefully kept least they heare obscene vnhonest speaches which if thou at any time shalt heare let them displease thee for a man is easily brought to effect that in his deede which he with ioy heareth with his eares Refraine also thy tongue that thou speake not filthy and vncleane words for euill words corrupt good manners The tongue doth discouer the hart of a man and bewrayeth his affections for the tongue speaketh out of the aboundance of the hart Let thy hart be alwayes busied with holy thoughts thy body with godly exercises for deuils cast into an idle soule dangerous thoughts sayth Bernard with which it is occupied that although the offence be not in deede yet it is in thought In euery temptation and most of all in this set before thine eyes thy Angel who is thy keeper and the deuill thine accuser who are alwayes euery where with thee and see all thy works and present them before thy Iudge who seeth all things For this cogitation will worke that in thee that thou darest not preâ—ume to doe any filthy thing in their sight For how darest thou doe that which thou blushest to doe if a wretched man see thee doe it thy keeper thine accuser and thy Iudge looking vppon it Consider also that dreadfull tribunall strict iudgement and flame of eternall torments for euery punishment is ouercommed with a punishment more greeuous none otherwise then one naile is driuen out with another And by this meanes the heate of luxury may be extinguished by the thought of hel fire Furthermore take heede that as sildome as possibly it may be thou alone speake with a woman alone especially in thy suspected yeares For as Chrisostome sayth then the deuill more boldly insulteth ouer men and women when he espieth them alone and where many feareth not the reprehendour hee is the bolder and the tempter commeth the nearer beware therfore to conuerse with women when no witnes is by for solitarines inuiteth to all mischiefe Doe not rely vpon thy strength and vertue past albeit it be auntient and stable for we know how those olde men were inflamed with the loue of Susanna who alone was seene of them in the garden How great Bishops and excellent Clarks after great combats and victories sayth Augustine haue beene knowne to haue made shipwrack with them all when they would sayle in a slender and weake ship What strong Lyons hath this one delicate infirmity which is luxurie tamed which being vild and miserable yet maketh a pray of those that be great And in another place Beleeue me assuredly I speake by experience before the Lord I lye not I haue knowne the Cedars of Libanus the guides of the flocks to haue fallen by the pestilence of luxury whose falls I did no more suspect then I suspected the shamelesse rebuke of Ambrose and Ierome Fly therefore all suspected company of women for to see them doth hurt the hart to heare them doth inflame thy mind to touch them doth prouoke thy flesh to be briefe all that that is done with women is a snare to that man that is conuersant with them This is that which Gregory admonisheth vs of Let not them presume to dwell with women who haue consecrated their bodies to continency least they deuoure the bayte before they be aware for the presence of beauty doth sodainly entrap Fly therfore the familiarities visitations and gifts of vvomen for all these be as lime-twigs by which the harts of men are ensnared as a bellowes by which the fire of concupiscence is blowne when as otherwise perhaps the flame would faile and dye If thou wishest well to any honest and deuouâ— vvoman let it be done in thy minde without often visiting too familier conuersing with her For the chiefe of this busines consisteth especiallie in flying and auoyding occasions Remedies against Enuie CHAP. VII ENuie is a greefe taken at the good of another man and an irksomnes conceaued by another mans felicity I meane at one greater then himselfe whom he enuies because he cannot be equall vnto him and at his inferiour because he thinks that he would be equall vnto him and at his equall because his degree and state doth iumpe with his So King Saule enuied Dauid and the Pharises Christ who lay in wayte for their lifes for so cruell a beast is this enuy that it cannot abide nor any way brooke those men whom it enuieth This sinne is mortall and deadly and Diameter-wise is opposed vnto Charity euen as hatred is This sinne is one of the mightiest and most dangerous and which most spaciously dominereth throughout the whole world but especially in the Courts Pallaces and houses of Kings and Princes Although also it is no stranger in Vniuersities Colledges and conuents of religious men Who therefore may defend himselfe from this monster Who is so happy that runneth not into this vice eyther by falling into another mans enuy or by enuying another man himselfe For he that considereth of the enuy which was betweene those two brethren I doe not say the founders of the Citty of Rome but the sonnes of our first parents which was so great that one slew the other or of that which was betweene the brothers of Ioseph which forced them to sell Ioseph for a seruant and a slaue or that which was betweene the very Disciples of Christ before they had receaued the holy Ghost and aboue all the enuy with which Aaron and Miriam being both elected of the Lord burned against their brother Moses He I say that readeth these examples what thinkest thou that he will thinke of other men of this world amongst whom there is not so great kindred nor so much sanctitie Assuredly this vice is one of the mightiest and most powerfull which without controuersie at this day most largely swayeth empire throughout the whole world and more cruelly and tirannously ouerthroweth and wasteth kingdomes and dominions then the other vices For it is a proper effect of enuy to persecute the good and those that are famous and held in honour for their vertues and excellent gifts Against these the enuious doe direct their poysoned and venemous arrowes as to a white wherfore it is very well sayd of Salomon I beheld all trauaile of men and all perfection of works to suffer the enuy of man Therefore it is very requisite and necessary that thou shouldest very well arme thy selfe whereby thou mayst be able to resist so powerfull an enemy by daily desiring ayd and assistance of the Lord and by impugning this
neyghbour the hart of a mother towards himselfe the hart and spirit of a Iudge These be the three parts of iustice or righteousnes in which the Prophet teacheth that all our good consisteth when hee sayth I will showe vnto thee ô man what is good and what the Lord requireth of thee surely to do iustly and to loue mercy and humbly to walke with thy God For of these three kindes of duties the first belongeth vnto vs namely to doe iustly the second to our neighbour to loue mercy the third to God which the words of the Prophet declare when he sayth humbly to walke with thy God Of these three kindes therefore in thys last part we will speake seeing that all our good is contayned in them Of the bond and dutie of man towards himselfe CHAP. XIIII SEeing that loue rightly ordered in man beginneth of himselfe we will begin thys matter from that member which the Prophet hath put in the first place that is To doe iustly Which pertayneth to the spirit and hart of the Iudge and this duty man oweth to himselfe It is the part of a good Iudge to haue his prouince well composed and ordered And because in man as in a little Common-wealth two principall parts are to be reformed that is the body with all his members and sences and the soule with all her affections and powers it is necessarie that these parts should be reformed and well ordered according to the rule of Vertue which we will declare in thys place And so a man shall repay and render that he oweth to himselfe ¶ Of the reforming of the body TO the reformation of the body first an orderly discipline of the exteriour man is required that that may be obserued which Saint Augustine requireth in his rule that is that there be nothing in thy gate in thy state or in thy sitting or in thy clothing that may offend any mans eyes but that all things be agreeable to thy profession Wherefore the seruant of GOD ought especially to be carefull that his conuersation amongst men be graue humble sweet and curteous that as many as do conuerse with him may alwaies be edified and may daylie be bettered through his good example The Apostle would haue vs to be a good sauour which may communicate participate hys sweet smell to euery thing that it partaketh with The hands which haue handled any fragrant and odoriferous thing participate of the smell so the wordes the deedes the iestures and the conuersation of the seruants of God ought to be such that what man soeuer vseth them familiarly may be edified and after a certaine manner be sanctified by their examples and conuersation Thys is the especiallest fruite which springeth of this modestie which is as a silent Preacher for not by the noyse of words but by the examples of vertues he inuiteth man to glorifie GOD and to embrace Vertue Wherefore also our Sauiour himselfe stirreth vs vp vnto thys when he sayth Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen To whom agreeth Esay when he sayth that the seruaunt of the Lord is like to beautifull vvood planted of God vvhich whosoeuer seeth will glorifie the Lord. We must heere obserue that a man ought not therefore to doe good workes that hee may be seene but as Saint Gregory sayth Good workes are so to be doone in publique that the intent may remaine in secret that by our good workes wee may giue an example to our neighbour and by our intent to please God onely we may alwaies wish that they may remaine secret The second fruite of thys composition and orderly disposition is that the exteriour man is the best keeper of the interior and notably preserueth deuotion for betweene eyther man there is a great confederacy and neere league that that vvhich is done of one is forthwith cōmunicated to the other and the course being altered that which this doth hee communicateth it to the other that if the spirit be wel disposed immediatly the body is well composed and contrarily if the body be ill ordered the spirit also putteth on the same habit So that one of thē is as it were the glasse of the other For euen as whatsoeuer thou doost that also the glasse opposed to thee doth imitate so also whatsoeuer eyther of these two men dooth forth-with one of them imitateth it and therefore the outward modesty and grauity much helpeth the inward and surely it is a matter of great wonder to finde a modest and a quiet spirit in an immodest vnquiet body Hence it is that Ecclesiasticus saith He that is too hastie in his gate shall offend Insinuating by this kinde of speaking that those to whom that grauitie is wanting which becommeth Christians doe often stumble and fall through many defects as they who lift vp theyr feete too lightly when they goe The thyrd fruite of this vertue is that by it a man preserueth that graue authority which is agreeable both to his person and place especially if hee be a man seated in dignity as holy Iob kept his as he testifieth of himselfe saying The light of my countenaunce did not fall to the earth And a little before When I went out to the gate euen to my iudgement seate and when I caused them to prepare my seate in the streete The young men saw mee and hidde themselues and the aged arose and stoode vp The Princes stayed talke and layd theyr hand on theyr mouth The voyce of Princes was hid and theyr tongue cleaued to the roofe of their mouth So great was their reuerence towards Iob. Which grauity that it might be free from all pride thys holy man had ioyned vnto it so great curtesie that hee sayth of himselfe that sitting in his throne as King his Princes and people standing about him he ceased not to be an eye to the blinde a foote to the lame and a father vnto the poore We must here note that as benignity and curtesie and the good carriage of the outward man is commendable so to affect company and societie too much too much to care for the furniture and accoustrements of the body too much to cherish make of the exteriour man is faulty and immoderate Wherefore Ecclesiasticus sayth A mans garment and his excessiue laughter and going declare what person he is Like to thys is that which Salomon sayd As the face of the lookers are beheld in the waters so the harts of men are manifested to the wise by exterior workes These be the commodities which this modestie bringeth with her and certainly they be very great Neyther is it a thing that should delight any man to loue too much the familiarity and company of men to be too familiar populer which many men doe that because they would not be taken for hypocrites they
shadow of goodnes Oftentimes vnder hoâ—ey there is gall and vnder flowers thornes are hid Remember â—hat Aristotle sayth Some lyes haue more apparency and semâ—ance of truth then truth it selfe It may also be that euill hath â—ore likelihood of goodness then goodnes it selfe And aboue 〈◊〉 things it is to be obserued that as to proceede with grauity is â—igne of wisedome so to goe forward with leuity and carelesâ—s is a token of folly For this cause in these sixe things thou â—ghtest to be very circumspect and prudent that is in beleeuing in yeelding in promising in determining in conuersing with men but especially in anger for often-times it hath been noted that men haue falne into very great dangers who in these haue beene light and carelesse For to beleeue easily springeth from the lenity of the hart to promise easily taketh away the liberty to yeeld easily begetteth occasion of repentance to determine easily is next to the danger of erring as it happened to Dauid in the cause of Mephiboseth to be easie in acquaintance and conuersation bringeth contempt lastly to be easily angry is a manifest token of foolishnes For it is written He that is patient hath much wisedome but he that is soone displeased exalteth foolishnes ¶ Of certaine meanes by which this vertue is gotten TO the attainment of this vertue amongst many other means the experience of errors past and the euent of things both of our owne and of others well brought to pâ—â—se is conducent and auaileable for from these many counsailes and rules of wisedome are for the most part taken and for this cause it is sayd that the memory of auntient things is a familier helper and a mistres of wisedome and that the present day is a Scholler of the former Wherfore Salomon sayth also The thing that hath beene commeth to passe againe and the thing that hath beene done shall be done againe For by the things past the present are iudged and by the present the things past But aboue all things profound and true humility of hart helpeth very much to the obtayning of this vertue as on the contrary side pride hindereth and destroyeth all Therefore it is written Where there is humility there is wisedome Besides this all the holy Scriptures doe proclaime that God is the teacher of the humble and a maister vnto the little ones who reuealeth his misteries vnto them Neuertheles our humility ought not to be such that it shoulâ— be subiected and ouer-ruled by euery ones opinion and be caried about with euery wind For this is not humility but instaâ—bility and debility of hart To this vice the vvise-man beinâ— willing to vse a remedy sayth Be not too humble in thy wisedâ—â— As if he should say A man ought to be constant in the 〈◊〉 things he professeth being founded on a iust and a catholiâ—â— foundation nor ought he to be easily remoued from his purpose as some weakelings are who suffer themselues to be seduced by euery opinion and to be tossed and turned euery way The last thing which is most profitable for the attayning of this vertue is humble and deuout Prayer For seeing that it is an especiall duty of the holy Ghost to illuminate mans vnderstanding with the gift of Science wisedome counsaile and vnderstanding with how much more humility deuotion man commeth to the holy Ghost bringing the hart of a Disciple and a little one so much more perfectly is he instructed and honored with these heauenly gifts Matter is not wanting vnto vs to discourse of this vertue more copiously for seeing that it is the guide conducter of al other vertues it is necessary that being the leader it should not be blind least the whole body of vertues should be darke and without eyes yet seeing that we endeuour to be briefe we will be no more prolixe And because all those things hetherto spoken pertaine to the reformation of ones selfe and to the composition and well ordering of his body and soule which is the first part of the iustice and righteousnes which before we haue set downe it remayneth that now we speake of the second part which teacheth what man oweth to his neighbour Of that which man oweth vnto his neighbour CHAP. XV. THE second part of iustice is that a man render to his neighbour that he oweth him That is that he exercise towards him loue and mercy according to the commaundement of God How necessary this part is and how often commaunded in the holy Scripture which is the rule and line according to which our life is to be squared no man will easily beleeue except he hath beene conuersant in it Reade the Prophets Gospels and Epistles thou shalt haue it so obuious and so many times commended vnto vs that thou canst not but exceedingly meruaile In Esay God teacheth most excâ—llently how our neighbour is to be handled when the Iewes complayning said Lord wherefore fast we and thou seest it not wee put our liues tâ— straightnesse thou regardest it not The Lord answereth Behold when you fast your lust remaineth still for yee doe no lesse violence to your debters loe ye fast to strife and debate and to smite with your fist without mercy nowe yee shall not fast thus that your voyce might be heard aboue Thinke yee this fast pleaseth me that a man should chasten himselfe for a day and to hang downe his head like a Bulrush and to lye vpon the earth in an hairie-cloth Should that be called fasting or a day that pleaseth the Lord Doth not this fasting rather please me That thou lose the wicked bands that thou take of the ouer-heauy burdens that thou let the oppressed goe free and breake all manner of yoke To deale thy bread to the hungry and to bring the poore wandring home into thy house When thou seest the naked that thou couer him and hide not thy selfe from thine own flesh Then shall thy light breake forth as the morning and thy health florish right shortly righteousnes shall goe before thee and the glory of the Lord shall embrace thee He prosecuteth this matter to the end of the chapter Thou seest therefore my brother in what thing God hath placed a great part of true iustice and righteousnes and howe religiously he would haue vs to be charitable and mercifull to our bretheren and neighbours What shall I 〈◊〉 of the Apostle Paule in whose Epistles nothing is so frequent and vsuall as this commaundement With what great praise setteth he foorth Charitie how doth he exemplifie and extoll it how gallantly dooth he depaint the excellencie of it how preferreth he it before all other vertues calling it the most excellent way to come vnto the Lord Not content with thys in one place he calleth it The bond of perfection In another place he sayth That Charitie is the end of all the commaundements of God And againe in another place He that loueth
would haue it pierced and thrust through his flesh and bowels that through it he might haue a smarting sence of it as a naile fastned through which might stick in his mind for a perpetuall memoriall to stirre him vp that he might not sleepe and so in some-thing offend his eyes whom he feareth therefore it is most fitly sayd of Ecclesiasticus The feare of the Lord driueth out sinne For by how much any one is feared by so much more diligently we take heed that we doe not offend him It pertayneth to this holy feare not only not to commit euill deeds but also to examine the good least perhaps they be not pure or want their necessary circumstances least a thing of it selfe good by our defect be made euill and vnprofitable For Saint Gregory sayd very well It pertayneth to a righteous man to feare a fault where no fault is Such a feare holy Iob had when he sayd I did feare all my works knowing that thou doost not spare the offender It pertayneth also to this feare that when we are present in the Church at Diuine seruice especially where the holy Sacrament is administred that we chat not nor walke nor vnreuerently gaze about casting our eyes now hether now thether as many doe but we ought to abide there with feare and great reuerence in the presence of the Diuine maiestie who is there after a speciall manner But if thou askest me how this holy affection is begot and bred in our soules I say as I sayd a little before that the loue of God is the especiall roote of it After which seruile feare in like manner auayleth which is the beginning of filiall feare and doth bring it into the soule no otherwise then the bristle doth bring the Shoomakers lyne into the shooe To nourish and increase this holy affection the consideration of the exceeding highnes of the Diuine maiesty is profitable and the consideration of the depth and profundity of Gods iudgements the greatnes of his iustice and the multitude of our sinnes but especially the resistance which we make against Diuine inspirations Therfore it is great wisedome to busie and occupy our minds with these foure considerations for so this holy feare is begot and preserued in our soules Of this feare we haue more copiously spoken in the eight and twenty Chapter of the precedent booke The third vertue which is required in this Diuine worke is trust and confidence that is euen as a sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so also in this matter let a man haue the hart of a sonne so enlarged that considering he hath such a father as he hath in whose hands is all the power of heauen and earth let him boldly hope and assuredly trust that in all troubles that betide him he shall finde helpe in that father and let him constantly perswade himselfe that if he turne vnto him hoping in the mercy of this heauenly father he shall altogether be deliuered from euill or it shall be ordered to his greater good and further commodity For if the sonne hath so great repose and security in his father how much more ought to be our confidence and trust in God who is our father after a better manner then all earthly fathers and is richer then all the richest men of this world But if thou shalt say that the scarcity of thy good works and deserts and the multitude of the sinnes of thy passed life doe strike a feare into thee whereby thou darest not expect or promise vnto thy selfe so great things from God the remedy will be if when this cogitation commeth into thy mind thou forth-with turnest thy mind from it turnest thy selfe wholy vnto God and to his onely sonne our Sauiour and Mediatour For then presently thou shalt recouer thy courage and thy strength shall increase in him Euen as we add courage vnto them who passe or ferry ouer any swift current or riuer which with the swiftnes and velocity of the running causeth the swimming and giddines of the head and with some call or encouragement admonish them that they should not behold the water but the earth or heauen that they may more securely and healthfully passe so those that be faint-harted and weaklings are to be dealt withall in this busines least heere they looke vpon themselues or their sinnes But perhaps thou wilt say whether shall I turne me that I may procure this strength and confidence vnto me I aunswer that aboue all things the infinite goodnes and mercy of God is to be considered which extendeth it selfe to all the wretchednes of thys world Then his infallible promises are to be weighed in which he promiseth grace and helpe to those that call vpon his Name and doe flie vnto him Neyther are we further to doubt For we see that the enemies themselues doe not denie their fauour beneuolence to them that flie vnto their Tents because they are marked for banishment with some brand or incision but they graciously defend them in the time of danger and heale theyr woundes Consider also the multitude of benefits which hetherto thou hast receaued of his gracious and bountifull hands and of his mercy which thou hast already tryed in benefits past learne to hope for things to come But aboue all these looke vpon Christ with all his torments merrits in which there be especiall causes why we may confidently presume to sue for the fauour of GOD seeing that it is manifest that those merrits on the one part are so great that they cannot be greater and on the other part are the treasuries of the Church for remedy and releefe of all them which stand in need of them These are the cheefest props of our trust and confidence which haue so strengthened and encouraged the Saints in those things they hoped that they were more stedfast and and more vnmoueable then mount Sion But it is greatly to be wondered at that we when we haue so great motiues to moue vs to hope and so iust reasons to perswade vs to trust yet that we are so weake and faint-harted that when we see present danger to hang ouer our heads forth-with wee flie into Egypt to the shadow of Pharaoes Charriots So that many seruants of GOD are found strong and couragious in fastings feruent in prayers liberall in almes deedes and exercised and expert in other vertues but very few are found who haue so steddy a confidence as that holy woman Susanna had Whose hart when she was condemned to death and brought to the place of execution had confidence and trust in the Lord. Hee that desireth moe authorities for the perswasion of this vertue he may bring the whole store-house of the holy Scripture
foorth their young ones doe only nourish them and prouide meate for them but a Father ought to be a father as a man and as a Christian man and as a true seruant of God who educateth traineth vp his chyldren as the chyldren of God and heyres of the kingdome of heauen not that they should be the bond-slaues of sathan and inhabitants of hell Let Maisters of families who haue seruants and other houshold be miâ—dfull of the commination of S. Paule who saith If any prouide not for his owne and especially for them of his houshold he hath denied the fayth that is the faithfulnes that he oweth and to which he is bound and is worse then an infidell Let them remember that these are as Lambes of their shâ—epefold and that they are the Sheepheards that should care and vvatch ouer them and let them thinke that the time will come vvhen as GOD will exact an account for them saying Where is the flocke that was giuen thee the sheepe glorious and noble Worthelie he calleth them glorious and noble for great is the price by which they are redeemed Noble and glorious is the most sacred humanity of Christ by which they are enobled Therefore there is not any seruant albeit abiect and base who is not free and noble in regard of the blood humanity of Christ. Therfore let a gooâ— Christian striue and endeuour that those that be in his house may be free from all enormous vices as are quarrels and strifes vnlawfull gaming false and vaine oathes blasphemies fornications c. And furthermore that they haue knowledge and skill in matters of Christianity and that they obserue the orders and constitutions of the Church and that especially vpon the Lords day they be at Church to heare Sermons and Diuine seruice and that they be not contumacious and peruerse inthwarting the good and orderly proceedings of the Church as the Puritans and Precisians of this time are who by their ignorant zeale peeuish singularity disturbe the quiet and peace of the Church The first admonition in what esteeme and price vertues are to be had that this rule may be better vnderstoode CHAP. XVIII AS in the beginning of this rule we set downe certayne preambles agreeable and conuenient for this purpose so now the rule being perfected and absolute for the better vnderstanding of it I take it to be worth the labour if I shall add certaine admonitions For seeing that we haue spoken discoursed of many kinds of vertues it is behoofefull that we teach which is worthier and which lesse worthy that we may estimate matters according to their dignity and assigne a proper place to euery one For he that selleth precious pearles rich Iems ought very well to know them that he be not deceaued in the price and the ouer-seer and gouernour of any Princes house ought to know the deserts of euery one in the house that he may dispose of euery one according to his dignity for otherwise he should commit many errors and offer much inequalitie so a man that dealeth with the worth value of these Iems that is of vertues and he that as a good ouer-seer and gouernour of an house is bound to render and tender to euery one of these vertues the due honour he must most exactly know the price and dignity of them that comparing them betweene themselues he may see which is to be preferred before another least he as it is wont to be sayd be penny wise and pound foolish least he I say gather ashes and cast away flower vvhich many doe Therfore we must know that all the vertues vvhich hetherto we haue spoken of may be reduced into a two-fold order for some of them be spirituall inuisible and internall and some corporall visible and externall In the first order are theologicall vetues with all other which are referred vnto God but especially Charity which among all other vertues possesseth the first and chiefe place as the Queene of all other To this are many other noble vertues ioyned and which are nearest vnto Charity in dignity as are humility chastity mercy patience discretion deuotion poorenes of spirit contempt of the world denying of our owne will the loue of the Crosse and of austerity and very many moe of this kind which by taking largely the signification of this vvord we call vertues They are called spirituall and internall vertues because principally they reside and haue their being in the soule although also they passe into externall works as we see in Charity and deuotion vvhich albeit they are altogether internall yet they produce their external acts to the honour and glory of God Other vertues are more externall and visible as are fasting discipline silence solitarines reading singing preaching a Christian and a religious life For albeit these vertues also reside and haue their being in the soule yet their proper acts are more outward then the former which are often hid and inuisible as are to beleeue to loue to hope to contemplate to be humbled to be inwardly contrite for sinnes to iudge discreetly and so in others Among all these vertues there is no doubt but that the former are farre more excellent and more necessary then the latter For the Lord sayth vnto the vvoman of Samaria Woman beleeue me the houre commeth and now is when the true worshippers shall worship the father in spirit and in the truth for such the father also requireth to worship him God is a spirit and they that worship him must worship him in spirit and in the truth The same words fall also into our common speach children in Schooles are wont to learne those verses If God be a spirit as verses record In spirit and truth thy worship afford Wherfore also the Prophet Dauid describing the beauty of the Church and of a soule that is in the fauour of God he saith The Kings daughter is all glorious within her clothing is of wrought gold The same thing the Apostle insinuateth when he sayth to his Disciple Timothy Exercise thy selfe vnto godlines for bodily exercise profiteth little but godlines is profitable vnto all things hauing promises of the life that is now and of that which is to come In which place he vnderstandeth by godlines the worship of God and mercy toward our neighbonr and by bodily exercise abstinence and other corporall austerenes as learned expositers auerre expounding this place This also the Heathen Philosophers vnderstood For Aristotle who albeit he writ very little concerning God yet sayth If humane affaires be regarded of God as we may very probably gather that they are it is very likely that he ioyeth in the best things and in those that are the likest vnto him but those are the mind and spirit of man Therfore they that haue their spirits beautified and adorned vvith the knowledge of the truth and reformed affections are most acceptable vnto God The
duties of Charitie Gala 6. The negatiue duties of Charitie Wee must haue the hart of a mother towards our neyghbour How such an hart is to be purchased All things coÌ„mon to vs with our neighbour A similiâ—ude The hart of a sonne towards his parents Nine vertues are required to prepare and furnish such an hart The loue of God 2. Feare and reuerence Psal. 119. Ecclesi 1. Iob. 9. How feare is bred in vs. 3. Trust and confidence A similitude An obiection The answer A similitude Another obiection The answer A similitude The merits of Christ. Dan. 13. The 4 vertue which is the zeale of Gods honour Psal. 69. 5. The purity of the intent A similitude Math. 6. 3 Regum 6 The intent approueth coÌ„mendeth the worke With what intent good is to bee doone A similitude A pure intent is to be craued of GOD. 6. Prayer 7. Thanks-giuing Psalm 34 Psalm 71 8. Obedience A similitude The thyrd degree 1 Iohn 4 1 Kings 15. The fourth degree of obedience A similitude Psalm 73 Esay 58 Ezech 1 9. Patience Prou. 3. Heb. 12. Iohn 18 A similitude 2 Cor. 4. Math. 1â— Ierome Bernard A similitude 2 Tim. 2. A man must be armâ—d against all euils that may beâ—ide him Ecclesi 18. 1 Pet. 2. A similitude Three degrees of patience Rom 5 2 Cor 11 Philip 2 2 Cor 8 What is meete for Rulers and Ouerseers 2 Tim 4 Prou 6 The duty of a subiect Three degrees of obedience Luke 10 Exod 16 1 Kings 8 Acts 5 The duty of a good Matrone The duty of a maister of a family 1 Tim 5 Ier. 13. A similitude The twofold order of vertues The internall vertues are more excellent then the externall Iohn 4. Cato Psal. 45. 1. Tim. 4. Aristotle Galen Ose 6. Prou. 10. Terence A similitude The affection of deuotion how tender and delicate A similitude The difference betweene the outward vertues and the inward Two extreames in esteeming vertues 2 Tim 3 Hebr 10 The externall vertues are to bee ioyned to the internal A similitude Eccles 7 Ecclus 29 A similitude Internall vertues lesse known theÌ„ externall Luke 16 Rom. 2 Bernard in his booke of the precept of dispensation a little after the beginning A two-fold righteousnes Math. 23. â—say 29. Esay 1. Esay 66. Amos 5. Mal. 2. What euils doe arise from this false righteousnes Luke 18. Two kinds of hipocrisie Prou. 14. Prou. 30. Math. 21. Apoc. 3. who is hot cold and luke warme A similitude The world hath alwais been set vpon mischiefe A similitude Ecclus 37 Diuers meanes to obtaine grace Euery one likes his owne way best Euery one prayseth that science wherin he excellâ—th A similitude 1 Cor. 12. A similitude The variâ—ty of grace by nature Variety by grace and why God would haue variety of gifts in his Church 1 Corin 12 A similitude There is a certaine diuersitie in the creatures Gene 37 It is an euill thing to enuie our neighbour A similitude A similitude Rom 14 A similitude Continuall care a generall vertue A similitude Deut. 4. Mich. 6. Cant. 3. Phil. 1. A similitude In the beginning of our conuersioÌ„ we must walke warily and circumspectly Certaine counsailes Seneca Two difficulties in vertue A similitude Vertue is hard and difficult Exod 4. The errour of them which forth-with in the beginning of their conuersion doe seeke for peace Esay 58 Prou 31 The sluggard flyeth froÌ„ vertue by reason of the difficultie Prou 26 Ecclus 4 1 Iohn 4 The seruent desire of some to serue God The sundry manifold tryals and torments of Martyrs By this kinde of death religious coÌ„stant Corona ended her lyfe An horrible kind of mar tyrdome Heb. 12. Luke 24. 2 Kings 11. Heb. 11. Prou. 31. Luke 9.
and hide my commaundements within thee c. Then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God for the Lord giueth wisedom out of his mouth commeth knowledge vnderstanding Thys knowledge continueth not in one the same state but daily is encreased by new lights knowledge as the same Wiseman testifieth The way of the righteous sayth he shineth as the light that shineth more and more vnto the perfect day that is vnto that blessed eternity in which we shall no more say with the friends of Iob A word was spoken vnto mee secretly and mine eare hath receaued a little thereof that is of her diuine and hidden inspirations but there we shall heare openly and shall see God himselfe Thys is that wisedome which the sonnes of light enioy but the wicked on the contrary doe lyue in the horrible darknes of the Egiptians which may be felt with hands A figure of which thing was that it is sayd in the Land of Goshan where the children of Israell dwelt there was light but in Egypt for three dayes space there was such thicke darknes that it might be felt which represented that obscure and darke night and blindnesse in which sinners liue as they confesse in Esay saying Wee haue waited for light but loe it is darknes for brightnes but we walke in darknes We grope for the wall like the blinde and wee grope as one without eyes we stumble at the noone day as in the twy-light we are in solitary places as dead men Tell me I pray thee what greater blindnes can be thought of or greater disorder happen then that is into which the wicked doe dailie slide What greater blindnesse or ignorance is there then to sell the right of the byrth-right that is the inhearitance of the kingdome of heauen for a little pleasure of the worlde then not to feare hell not to attaine Paradice not to haue hated sinne not to haue a regarde of the last iudgement to sette at naught the promises threatnings of the Lord not to remember death vvhich euery houre hangeth ouer theyr heads not to prepare themselues to gyue an account not to thinke that it is momentany and for a time that delighteth but for euer that tormenteth They haue not knowne saith the Prophet neyther haue they vnderstood they walke in darknes and they shall goe from darknesse into darknesse They shall goe I say from inward darknes to outward darknes from the darknes of thys life to that of the lyfe to come I suppose that I shall doe aduisedly if at the end of this matter I doe admonish thee that although all is most true vvhich hath beene spoken of this heauenly wisedome and light of the holy Ghost yet no man ought albeit he be iustified rashlie or proudly to gaine-say the iudgements of men but humbly submit himselfe to the iudgements of his elders especially to theirs whom GOD hath appointed Doctors and Pastours of his Church For who more abounded wth this light then S. Paule Who more then Moses who spake face to face with the Lord Neuerthelesse one of them went to Ierusalem that hee might conferre of the Gospell with the rest of the Apostles which hee had learned in the third heauen the other also contemned not the aduise of Iethro his Father in law although he was an heathen man and vnacquainted with the knowledge of the true God The reason of this is because the inward helps and aydes of grace do not exclude these outward of the Church For after both manners the Diuine prouidence woulde prouide for our weakenes to which both helps are necessary For euen as the naturall heate of our bodyes is helped of the exteriour heate of heauen and as nature although most carefull to preserue it selfe doth receiue much helpe of externall medicines created to that end of God so also the light and inward helpe of grace is much helped by the light and doctrine of the Church Of the fourth priuiledge of Vertue that is of the consolations and comforts of the holy Ghost which the righteous enioy in this world and which they ioy in CHAP. XVI I Could after the inward light of the holy Ghost by which the darknes of our vnderstanding is enlightned appoint for the fourth priuiledge Charitie and the loue of GOD by which our will is inflamed especially seeing that the Apostle himselfe dooth put thys in the first place among the fruites of the holy Ghost But because heere wee doe rather speake of the priuiledges and prerogatiues which vertues bring with them then of the vertues themselues Charitie being the Prince of all vertues we will not heere speake of it although it also might be referred to thys order and our purpose not as a vertue but as an admirable gyft which God is wont to giue to those that apply themselues to the studie of Vertue and that which after a certaine ineffable manner inflameth the inmost part of our will inclineth it to loue God aboue all things which may be beloued Which loue the more perfect it is the more sweet and delightsome it is For thys cause not vnfitly it may be inserted into this number as a fruite or a reward as well of other vertues as of it selfe Notwithstanding that I may not seeme an ambitious and too curious a prayser and commender of vertues of which so many and so great things may bee spoken I will sette in the fourth place the ioy of the holy Ghost which is a naturall proprietie of the same charitie and one of the especial fruits of the holy Ghost as Saint Paule testifieth writing to the Galathians For euen as we said a little before that light and knowledge which God doth bestow vpon his friends not onely doth sticke in the vnderstanding but also doth descend to the will where it doth diffuse her beames and disperse her brightnes so that the minde is made glad and reioyceth in the Lord after a certaine ineffable manner In so much as the naturall light sendeth from her heate which we feele so this light being spirituall doth beget in the soule of a righteous man that spirituall ioy of which we speake according to that of the Prophet Light is sowne for the righteous and ioy for the vpright in hart This matter is so plentifull and copious that neuer too many thinges may be spoken of it But for the purpose of this booke it shall be worth the labour to show how great this ioy is for the knowledge of this greatnes is very profitable and verie forcible to draw the minds of men to the loue of Vertue For no man is ignorant that as all kinde of euils are found in vices so all kinde of good things as well honest as profitable are perfectly to be found in vertues onely pleasure excepted which naughty and wicked men deny to be in vertues Seeing that therefore mans hart desireth
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
his neighbour hath fulfilled the Law What greater prayse may be vttered or spoken of any other vertue Besides all thys the most beloued disciple of Christ I meane Iohn in his canonicall Epistles doth repeate nothing so often neyther commendeth any thing so much as this vertue And that he teacheth in his Epistles he confirmeth in his history nothing was so cōmon in his mouth as Bretheren loue one another and that through the whole course of hys lyfe yea when he was conuersant among the Disciples hee would often and sundry times on one day repeate it and when he was demaunded why he repeated it so often he answered the demaunders Because it is the precept of the Lord and if it alone be done it is sufficient ¶ Of the duties of Charitie HE therefore that would satisfie the Diuine will let him assuredly knowe that amongst all the principall matters that GOD commaundeth there is not one so much beate vppon and so often required as this commaundement of loue yet so that we vnderstand not thys to be a bare and a naked affection but to haue annexed vnto it all the effects which are wont to concurre with true loue for otherwise it were not woorthy of the name of loue as the same Euangelist showeth saying Who so hath this worlds good and seeth his brother haue neede and shutteth vp his compassion from him howe dwelleth the loue of God in him My babes let vs not loue in word neyther in tongue but in deed and in verity Therefore vnder the name of loue amongst many other sixe things are comprehended To loue to counsayle to releeue to beare to pardon and to teach by good examples which workes are so ioyned with Charitie that as any one hath moe or fewer of them he hath more or lesse Charitie Thys we say to this end because there are found some who say I loue but theyr loue hath no effect but the name onely There be others who loue and by good admonitions and counsailes doe giue some relish of it but they doe not open theyr coffers neither put theyr hands into theyr Chest that they may releeue the necessities of theyr brethren and neyghbours Againe there be others that helpe theyr neyghbour with theyr aduice releeue hym with that they possesse yet they beare not the iniuries and infirmities of theyr brother nor follow the counsaile of the Apostle who sayth Beare ye one anothers burden so fulfil the law of Christ. Some beare patiently the iniury offered vnto thē but they do not pardon mercifully him that hath iniured them and although in their harts they beare no hate yet outwardly they doe not show forth their loue by benefits by pliantnesse and by fauour These although they doe not faile in the first yet they doe not profit in the second neither doe they come to the perfection of this vertue There be some that haue all the fore-said effects but they edifie theyr neighbor neyther with words nor with good examples which surely is the noblest among the duties of Charitie According to this order euery man may examine himselfe that he may vnderstand what he hath and what is wanting vnto him in this vertue For we may say hee that loueth is in the first degree of charitie hee that loueth and giueth counsell in the second he that loueth counsaileth and releeueth in the third he that loueth counsaileth releeueth and suffereth in the fourth he that loueth counsaileth releeueth suffereth and pardoneth in the fift but he that loueth counsaileth succoureth suffereth pardoneth and teacheth edyfying by examples or godly words which is properly of those that are perfect and who are Apostolike men he hath ascended the sixt steppe and standeth vpon the vpmost staire And these be the positiue or affirmatiue acts which are required in charitie for they showe what we ought to doe for our neighbour There be others negatiue which teach what wee ought not to doe to our neighbour of which sort these are Not to iudge another not to detract another mans estimation not to couet his goods not to lust after the dignity or the wife of our neighbour not to giue him an offence or scandalize him eyther by raylings or vnhonest words or those that are superfluous much lesse by examples or ill counsailes He that diligently obserueth all these he fulfilleth whatsoeuer is required in the perfection of this diuine commaundement And if thou desirest a particuler and a briefe memory of all these comprehended in one worde see that thou hast as wee sayd before the hart of a mother towards thy neighbour and thou shalt altogether fulfill whatsoeuer hath hetherto been spoken Consider how a wise a religious mother louing her sonne admonisheth him if any danger be neere vnto him she succoureth him in need she beareth his errors and faults with patience sometimes chasticing them with iustice some-times couering and concealing them vvith wisedom For all vertues do waite vpon this one as the Queene and mother of all other Vertues Consider also howe the same mother reioyceth at the good and sorroweth at the ill hap of her sonne no otherwise then if they were her owne With vvhat great zeale she affecteth his profit and honour how deuoutly and diligently she alwayes prayeth vnto GOD for him to be short how shee is more carefull for the health and safety of her sonne then for her owne and that shee is cruell and seuere towards herselfe that shee may be gentle and good to her sonne If thou canst come thus farre that thou louest thy neighbour with such an hart then thou art come to the perfection of chatie but if it be not giuen vnto thee to ascend so high yet at least let this be the scope of thy desires and alwayes direct thy lyfe hether that thou maist be lifted higher and higher and that thou mayst not sticke in lower matters But if thou shalt aske mee howe thou mayest be induced with such an hart to loue a forreiner I say that thou oughtest to consider of thy neighbour not as a forreiner or an alian but as the image of GOD the workmanshyp of his hands his sonne and the liuely member of Christ. Hence it is that Saint Paule so often admonisheth vs that all we are the members of Christ therefore by sinning against our neighbour wee sinne against Christ and by dooing good vnto our neighbour vvee do good vnto Christ. So that thou must consider of thy neighbour not as a man or such a man but as of Christ himselfe or a liuely member of him And although thy neighbour be not such an one in respect of the matter of his body yet hee is such an one in regard of the participation of the same spirit and of the greatnes of the reward remuneration seeing that Christ sayth He that receaueth his neighbour receiueth him neyther shall his reward be other then if hee had receiued Christ hymselfe