it enlightneth the vnderstanding it inflameth our will it strengtheneth our memorie it tempereth and moderateth our part concupiscible least it runne into all euil it cōfirmeth the part irascible least it be slow too sluggish to work well Moreouer because all our natural passions which are found in these two inferiour powers of our appetite are as it were step-dames vnto vertue dores wherby deuils oftentimes enter into our soules it hath appointed as it were Sentinels in each of these parts which watch and keepe it that is a certaine infused vertue comming from aboue vvhich doth helpe man and maketh him secure in danger which ariseth by meanes of those passions So to defend the soule frō the appetite of gluttonie it sendeth Temperance to defend it frō the lust of the flesh it sendeth Chastitie and to defend it from ambition it sendeth Humilitie and so in the rest But there is one thing which exceedeth all the fore-sayde that is that grace maketh God to dwell in our soule that dwelling in it he may gouerne it defend it direct it in the heauenly way God therefore sitteth in our soule as a King in his kingdome as a Captayne among his armie as a Maister in his schoole and as a Pastour among his flocke that there he may exercise and vndergoe spiritually all these offices and administer all prouidence Goe to therefore if this precious pearle out of which so many good things come be a perpetuall companion vnto Vertue who will not willingly imitate that wise Merchant in the Gospell who sold all that he had that he might buy this alone ¶ Of the third priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue CHAP. XV. THE third priuiledge which is graunted vnto Vertue is a certaine speciall light and a certaine wisedome which our Lord doth bestow vpon them that are righteous which also proceedeth from that grace of which we haue hetherto spoken The reason is because it is a function and duty of grace to heale and recure nature beeing weake feeble and decayed Euen as therefore it healeth the appetite and will weakened through sinne so also it recureth the vnderstanding being exceedingly obscured and darkned by the same sinne that by this benefit the vnderstanding may know what it ought to doe and by the will there may be ability power to doe that which now it vnderstandeth is needefull for to be done Not vnlike to this is that Saint Gregory hath in his Morals Not to be able to fulfill that which man vnderstoode was a punishment of sinne as also that was a punishment of the same not to vnderstand that Therefore sayd the Prophet The Lord is my light against ignorance and my saluation against impotencie In one is signified what is to be desired in the other strength is giuen by which we may attaine vnto it And so as well this as that pertayneth to the same grace Hence it is that besides fayth and prudence infused which enlighten our vnderstanding that it may vnderstand what it ought to beleeue what also to doe the gifts of the holy Ghost doe increase also in vs foure of which pertaine to the vnderstanding that is the gift of wisedome which is giuen for the knowledge of high and lofty matters the gift of Science which is giuen that wee may vnderstand lower matters the gift of vnderstanding by which we come to the knowledge of the misteries of God and to the congruencie and beauty of them and the gift of counsaile and aduice by whose helpe we know the actions of this life and how to gouerne and rule whatsoeuer happeneth to vs in it All these beames come from the splendour of grace onely which therefore is called in the holy Scriptures an Annointing or Vnction For it teacheth all things as Saint Iohn speaketh Wherefore euen as oyle among all liquid substances is the fittest to preserue light and to cure wounds so this diuine Vnction doth cure the wounds of our will and doth illuminate the darknes of our vnderstanding This is that most precious oyle better then all oyle of which the kingly Prophet speaketh Thou hast annoynted mine head with oyle It is certaine that he speaketh heere not of a materiall head nor of materiall oyle but of a spirituall head that is of the superiour part of our soule in which our vnderstanding is as very well sheweth a learned man wryting vpon this place and of spirituall oyle which is the light of the holy Ghost by which our lampe is preserued that it is not put out Of the light of this holy oyle this good King had much who thus speaketh of himselfe Thou hast taught me wisedome in the secret of mine hart An other reason may be also giuen of this For seeing that it is the office of grace to make a man endued with Vertue it cannot execute this vnlesse first it moue a man to sorrow and repentance of his former life and stirre vp the feare of God in him Vnlesse before it worketh that man doth deadly hate sinne and desire heauenly blessings with great feruency and altogether contemne these worldly vanities But the will cannot obtayne these and the like vnlesse before it hath the light of vnderstanding and a knowledge proportionable by which the will may be stirred vp For the will is a blind faculty which is not mooued except the vnderstanding goe before carrying a light and shewing good and euill in all things that the affection towards them may encrease or decrease Hence it is that Thomas Aquinas sayth euen as the loue of God doth encrease in the soule of a righteous man so also encreaseth the knowledge of the goodnes fauour and beauty of the same God and that by an equall proportion that if one of them encrease an hundreth degrees so many also encreaseth the other For hee that loueth much he vnderstandeth many causes of loue in the thing beloued but he that loueth little vnderstandeth but few And that which is cleerely vnderstoode of the loue of God this also is vnderstoode of feare hope and of the hatred of sinne From which men would no more abhorre then from other things vnlesse they vnderstood that it was an euill then which nothing in this world is more worthy of horror and execration Seeing therefore that the holy Ghost willeth that these effects should be in the soule of a righteous man he willeth also that there should be causes in it from whence they may come As hee willeth that there should be diuersity of effects in the earth so also he willeth that diuers causes and celestiall influences should be wrought in it Furthermore seeing that it is true as we before haue proued that God doth dwell by grace in the soules of the righteous and that God is light Enlightning euery man that commeth into the world as Saint
a little before where wee reade The Lord is a foundation to them that feare him Ierome translateth The secrete of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding Which gift is nothing else then a great light of the vnderstanding a sweet foode of the will and a great recreation of the whole man Which knowledge the same Prophet oftentimes calleth the foode of the soule sometimes the water of refreshing a table prepared against his enemies For this cause the same Prophet in that diuine Psalme whose beginning is Blessed are those that are vpright in their way so often doth desire of God that light and that knowledge Giue me sayth hee vnderstanding and I will keepe thy law yea I will keepe it with my whole hart And a little after I am thy seruant ô Lord giue me vnderstanding that I may know thy testimonies And afterwards Let my complaint come before thee ô Lorde and giue me vnderstanding according vnto thy vvord To conclude thys is that petition which hee repeateth so often which he had not craued with so great importunitie vnlesse he had very well vnderstood the force efficacie of this doctrine and the manner and meanes which God vseth in bestowing of it Which seeing that it is so what greater glory can there be what ampler dignity then to haue such a maister to frequent such a schoole where the Lord God himselfe sitting in a chaire prosesseth thys learning and heauenly philosophy If men as Saint Ierome testifieth in times past came to Rome frō the furthest coasts of Spayne and Fraunce that they might see Tytus Liuius whose eloquence was famous throughout the vvhole world And if that most excellent and famous Phylosopher Apollonius Tyaneus trauailed almost throughout the vvhole world and passed euen to the Mountaine Caucasus and to the Brachmanes Philosophers of India that he might onely heare Iarchas an Indian Philosopher in his golden throne prosessing wisedome among the small number of his schollers and disputing of the motion of the celestiall Spheares what ought not men to doe that they may heare God himselfe who sitteth in the chayre of theyr harts not teaching how the heauens are moued but how men may come to heauen But that thou maist knowe that this doctrine is not vnfruitful or common heare what the Prophet speaketh of it I haue had more vnderstanding then all my Teachers for thy testimonies are my meditation I vnderstood more then the auncient because I kept thy precepts More aboundantly yet doth the Lord promise to his by the mouth of his Prophet And the Lord thy GOD sayth he shall guide thee continually and satisfie thy soule in drought and make fatte thy bones and thou shalt be like a watred garden like a spring of vvater whose waters faile not What be these blessings with which the Lord will satisfie the soules of the righteous but knowledge of things belonging to saluation For in these he showeth how great the beauty of vertues be and howe great the filthines of vices are how great the vanity of the world is how great the dignity of grace is the greatnes of glory the sweetnes of the consolation of the holy Ghost the goodnesse of GOD the malice of deuils and to be breefe howe short the life of man is and how great and intollerable is the common errour of thē liuing in it With thys knowledge as the same Prophet testifieth a man is often lifted aboue the highnesse of all mountaines there doth contemplate of the King in his beautie and his eyes beholdeth the earth a farre off Hence it is that celestiall blessings seeme such vnto him as they are in truth because he seeth them neerely but terrestriall things seeme small for besides that they are such also hee beholdeth them a farre off The contrary happeneth to peruerse and wicked men who behold heauenly things a farre off earthly things neerly iust before theyr eyes This is the reason why they that participate of this heauenly gift are not puffed vp with vaine-glory in prosperitie neither are troubled or cast downe in ad uersitie for by the benefit of this light they see of what small moment it is that the world can eyther gyue or take away if it be compared with those things which are in the Lords power The wiseman witnesseth thys when hee sayth A man grounded in wisedome is stedfast as the Sunne as for a foole hee changeth as the Moone Which sentence Saint Ambrose expounding in a certaine Epistle saith thus For a vvise man is not broken through feare is not changed through power is not exalted in prosperitie neyther is drowned in aduersity For where there is vvisedome there is courage of minde there is constancie and fortitude A wise man therefore is one and the selfe same in minde he is not lessoned nor encreased through the change of things neyther as vnstaied doth he flote here and there to be carryed about with euery winde of doctrine but he remaineth perfect in Christ grounded in charitie an d rooted in fayth Let it not seeme strange to any that this wisedome is a thing of so great vertue for it is not earthly wisedom as we haue said it is not that puft and vaine wisedome which causeth to swell but that wich edifieth it is not that which with speculation only enlightneth the vnderstanding but that which with her heate gyueth motion to the will as it in times past moued the hart of Saint Augustine of whom it is written that through ioy hee wept as often as hee heard the Psalmody and Psalmes of the Church which sounded so sweetly the sound entred into the in most part of his hart and there through the heate of deuotion truth was resolued in his bowels and showred teares from his eyes which were to him as he saith most sweet pleasant O blessed teares happy Schoole and happy wisedome which bringeth forth such fruite what may bee compared with her Man knoweth not the price of it for it is not founde in the Land of delicate liuers The depth saith It is not in mee the sea also saith it is not with me Gold shall not be giuen for it neyther shall siluer be weighed for the price thereof It shall not be valued with the wedge of gold of Ophir nor with the precious Onix nor the Saphir The Golde nor the Christall shal bee equall vnto it nor the exchange shal be for plate of fine gold Which cōmendation of wisedome thys most holy man concludeth in these words Beholde the feare of the Lord is wisedome and to depart from euill is vnderstanding Thys therefore my brother is one of those great rewards by which thou art inuited to Vertue seeing shee hath the key of thys treasure After thys manner the Wiseman inuiteth vs vnto her in his Prouerbs My sonne sayth hee if thou wilt receiue my words
vertuous those things are vnpleasant which before did please 129 A notable example of a noble Knight called Arnulphus taken out of the Booke called the booke of famous and illustrious men ibidem The righteous haue comfort and a sweet tast yea in theyr greatest griefes and sorrowes page 130 The twelfth Chapter The twelfth Title That the first priuiledge or prerogatiue of Vertue doth binde vs vnto her which is the speciall Prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked page 132 The matters handled in this Chapter The prouidence of God is the fountaine of all good things ibidem Two things are to be considered of in euery place of Scripture the Commaundement and the Promise ibidem Testimonies of the diuine prouidence 133 The Angels doe keepe vs. page 134 God turneth euills into good to those whom he loueth 135 God is not onely good and gracious to the righteous but also to their familie 136 God blesseth a wicked Maister for the sake of a good seruant ibidem Of the names that are attributed vnto the Lord in the holy Scripture by reason of thys prouidence ibid. God is called a Father ibidem God is more then a Mother page 137 We are the sonnes of God and so are we called 138 God is a Pastor or a Sheepheard ibidem Diuers names of God 139. God is called a Bridegrome 140 God is all in all ibidem How pleasant the promises of the Diuine prouidence bee vnto a righteous soule 141 The prouidence of GOD dooth yeeld great matter of reioycing to the good ibidem An expostulation of God with man 142 The thirteenth Chapter Of that manner of prouidence by which God espâ—eth out the vvicked to chastise theyr maliciousnes 143 The matters handled in this Chapter The vvicked are neglected of the Lord. ibidem How dangerous a thing it is to liue in thys world without the diuine help 144 God doth not onely permit euills but also he sendeth them 145 A fearefull place in the ninth of Amos ibidem In how great danger a man lyueth hauing God his enemy angry with him page 146 What the soule is without God 147 The fourteenth Chapter Of the second priuiledge or prerogatiue of Vertue that is of the grace of the holy Ghost which is giuen to the vertuous 147. The matters handled in this Chapter After the diuine prouidence the grace of the holy Ghost is the beginning of all blessings 148 What the grace of the holy Ghost is ibidem Grace doth deifie ibidem Grace is a supernaturall forme ibidem Two soules of man ibidem Grace is a spirituall ornament page 149 The worke of grace maketh a man acceptable to God ibidem Grace strengtheneth man ibidem Grace maketh our works acceptable vnto God 150 Grace adopteth vs to be the sonnes of God ibidem The forrest of the effects of grace ibidem Grace maketh our soules the dwelling and Temple of God 151 The fifteenth Chapter Of the thyrd priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue page 151 The matters handled in this Chapter Thys supernaturall knowledge doth proceede from grace ibidem It is a property of grace to illuminate the vnderstanding ibidem Foure gyfts of the holy Ghost belong to the vnderstanding 152 Grace why it is called an vnction ibidem The vvill is a blinde faculty 153 God is the glasse of a purified soule ibid. God hath giuen knowledge to beastes to flie hurtfull things and to embrace wholesome page 154 What thys supernaturall knowledge is ibid. Testimonies of the Scripture as concerning this knowledge 155 The dignity of thys doctrine 157 For what thys wisedome is profitable 158 The dignity of thys wisedome 159 The vnderstanding of the righteous encreaseth ibidem The darknes of the wicked ibidem Other mens sentences and iudgements are to be heard 160 The sixteenth chapter Of the fourth priuiledge of Vertue that is of the consolations and comforts of the holy Ghost which the righteous enioy in thys worlde and which they ioy in page 161 The matters handled in this Chapter Euill men thinke that there is no pleasure in Vertue 162 The flesh also of the righteous reioyceth 163 How great the spirituall ioy is 164 God as he is great in iustice so is he great in mercy ibidem How great the force is of the sweenes of the heauenly wine 165 Spirituall languorment page 166 Coniectures of the greatnes of the spirituall delights ibidem Vertue hath her delights 167 How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations page 168 The pleasure of the righteous is felt in theyr prayers ibidem Of the chast wedlocke of the Word and of the soule 169 The change of the righteous 170 How a long night is to be passed ibidem Of theyr comforts and consolations who first begin to serue God and are Punies and Nouices in his schoole 171 The entrance and beginnings of conuersion haue their pleasures 172 In the beginning and in the end of the conuersion there is a soleme feast page 173 Whence ioy and cheerefulnes ariseth in the nouices of Christ 174. Why the wicked doe not feele the sweetnes of God page 175 Blessednes two-fold 176. Time is very precious ibidem The 17 Chapter Of the fift priuiledge of Vertue which is the tranquility and peace of a good conscience which the righteous enioy and of the torment and inward biting with which the wicked and vngodly are tortured 177 The matters handled in this Chapter In what thing consisteth the perfection of man ibidem The conscience is the maister and teacher of good men but a tormenter and torturer of the wicked 178 The first thorne of the conscience is the filthines of sinne The second thorne is an inimy done to another The third thorne is infanâ—y which followeth sinne 179 Certaine other thornes ibidem The feare of an euill conscience ibidem All disordered things are euill page 180. Of the ioy of a good conscience with which the righteous are greatly delighted page 182 A peaceable and a quiet conscience is a Paradice 183 The testimony of a good conscience hath feare mingled with it 185 The eyghteenth Chapter Of the fixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the wicked liue 186. The matters contayned in this Chapter Hope two-fold ibidem The effects of true hope 187 A Catalogue of the effects of hope 190 Hope maketh men omnipotent 181 Of the vaine hope of the wicked 192 The hope of the righteous is spirit but of the wicked flesh 193 To him that trusteth in the Creatour all things happen succesfully and prosperously but to him that trusteth in the creatures all things fall out vnluckily 194. Where the world is planted ibidem How vnhappy the estate
with the Windy-colicke that often his life was endangered by it he stroue with death When on a time he had lost together with his speech all his sence so that there was scarcely left any hope of longer lyuing they applying a little phisicke vnto him forth-with againe he began somewhat to breathe and by little little to come vnto himselfe At the length on a suddaine he began to prayse the Lord crying out with a loude voyce All things which thou hast spoken ô blessed Iesu are most true And he repeated these words very often Those religious men that stoode about him meruailed at him and asked him how he did and why he sayd so He aunswered none other thing but doubled the same saying ouer againe All things which thou hast spoken ô blessed Iesu are true Some that were present sayd that the greatnes of his payne and disease had disturbed his reason and iudgement and that this disturbance did cause him so to speake To whom he aunswering sayd It is not so my brethren but I doe speake with a sound iudgement and with a good vnderstanding that those things are most true which our Sauior Iesus Christ spake They said vnto him again surely we confesse as much that it is so but for what intent doost thou speake it Because sayth he he sayth in the Gospell that whosoeuer for the loue of him shall forsake his parents he shall receaue an hundreth fold in this world and shall haue life euerlasting in the other The experience of this I haue now in my selfe and I confesse with all my hart that now I haue receaued an hundred fold in this life for the greatnes of the griefe which I now suffer is so sweet vnto me for the certaintie of the hope which I haue of my saluation that I woulde not change my Christ with the hundreth fold of all those things that are in the vvorld And if I that am so great a sinner doe receaue so great consolation in my griefes and paines what shal holy and perfect men receaue in their reioycings For that spirituall ioy vvhich hath brought this hope vnto mee dooth farre exceede all that worldly ioy which I possessed in this world When they had heard these things all they that stoode by meruailed that a man vnlearned illiterate should vtter so great misteries but surelie it was the holy Ghost that dwelled in his hart that spake these things in him Therefore by this example it is very manifest that God with out any pompe or preparation of these temporall blessings can giue to his much more aboundance and many moe precious blessings then those were which they left for him and by consequent it is hence euident howe shamefully they erre who thinke that no reward is destined and ordained for Vertue in this life To banish therefore this errour so dangerous besides those things which haue beene spoken the twelue priuiledges prerogatiues which follow shall be most profitable in which we will handle and discourse of the twelue admirable fruits and preheminences which attend and waite vpon Vertue in thys life that by them the louers of this world may vnderstand that in Vertue there are found many moe excellent blessings then they suppose And although to the perfect knowledge of thys the experience and vse of Vertue herselfe were necessarie that thereby we might the better know her riches and commodities yet that which is wanting in this respect Fayth shall supply which confesseth acknowledgeth the truth of the diuine and holy Scriptures by the testimonies of which I will approue all things which I am to speake of this matter that we should at no time doubt of the excellencie of Vertue THE TWELFTH TITLE That the first priuiledge or prerogatiue of Vertue doth bind vs vnto her which is the speciall prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked CHAP. XII WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue we wil beginne of the first and principall from which as from a liuely fountaine all the rest doe flow and that is of the prouidence and fatherly care which God vseth towards them who do serue him Although there is in him a generall prouidence ouer all his creatures yet he hath a singuler and a speciall prouidence onelie ouer them whom hee hath chosen that they should be his and seeing that he accounteth of them as of his sonnes he hath also giuen vnto them a childes hart and a filiall spirit and he in like manner beareth towards them the hart of a most louing tender Father and therefore he hath ouer them a care a prouidence equall vnto this loue But how great that prouidence is it cannot be vnderstood vnlesse of them which haue tried or at least haue seene or haue read with industrie attention those places of Scripture which speake of this prouidence Whosoeuer shall doe this hee shall see that generally all these things are directed to that end For all things haue reference and are turned about these two points no otherwise then the heauen about his poles that is about the Commaundement and the Promise For here the Lord commaundeth obedience to man and obseruaunce of his precepts there he promiseth great rewards to them who obserue keep them threatneth fearefull punishments to them who breake and violate them This doctrine is deuided after that manner that all the morrall bookes of the sacred Scripture do cōmaund and promise and the historicall doe shew the true effect of this or that showing how differently GOD carrieth himselfe towards the good euill But seeing that God is so magnificent and so liberall and man so miserable and so fraile he so rich in promising this so poore in giuing greatly different is the proportion of that which he commaundeth in respect of that hee giueth so that he commaundeth few things but giueth verie many he commaundeth loue and obedience both which hee himselfe giueth and for them he offereth inestimable blessings as well of grace as of glory both in this life and that to come Amongst these wee giue the first place to his loue and fatherly prouidence which he beareth towards them who are receiued of him for sonnes which loue exceedeth al loue prouidence which all earthly fathers haue or can haue towards their sonnes The reason is this because euen to this day there hath not been found any Father who hath layd vp prepared so great blessings for the good of his chyldren as GOD hath prepared prouided for his children that is the participation of his owne glorie Neyther hath any Father laboured or taken so much paynes as hee who hath for them shedde his owne blood To conclude neyther doth any Father watch and keepe his vvith so great care and diligence as God dooth his who are daily in his eyes and to whom he is present in
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
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
which among others we ought to moderate and adorne with three holy affections as are Humility of hart Poorenes of spirit and an holy Hatred of our selues For these three doe make the busines of mortification very easie Humility as Saint Bernard defineth is a contempt of our selues which springeth of a deepe and true knowledge of our selues For it is the property of this vertue to cast out of the soule all the branches and all the daughters of Pride with the whole progeny of ambition and to cast vs downe vnder all creatures and to think that any other creature if so it were giuen vnto him of God to worke well as it is giuen vnto vs would be much more gratefull and would bring forth many moe fruites then we doe Neyther is it sufficient that man hath this contempt of himselfe hid within him but it is necessary that it should appeare and show it selfe in his conuersation so that in all things as much as may be hee show himselfe most humble according to the quality of his estate hauing no regard of the iudgement and estimation of this world which perhaps opposeth her selfe against him Wherfore it is necessary that all our actions and affaires haue a relish of humility and pouerty and that we submit our selues for the loue of God not onely to our elders and equals but also to our inferiours The second thing which is required in this place is the pouerty of spirit which is a voluntary contempt of the things of this world and a minde content with that estate which is alotted of God although it be meane and low At this stroke that roote of all mischiefe is cut vp which they call couetousnes and it bringeth to man so great peace and tranquillity of hart that Seneca is not afraid to say He that hath his gate shut to the lust of his desires may for felicity contend with Iupiter himselfe And in another place No man else is worthy of God but he that hath contemned riches Hath he little that chilleth not for cold that hungreth not that thirsteth not Iupiter hath no more He hath neuer little that hath inough This sayth Seneca By which words he intimateth that the felicity of man consisteth in the satiety and contentednes of the harts desire He that commeth to this stayednes and quiet of desire he may say that he is come to the height of felicity or at least hath attayned a great part of it The third affection is an holy Hatred of our selues of which our Sauiour sayth He that loueth his life shall lose it and he that hateth his life in this world shall keepe it vnto life eternall Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate as the desperate doe hate themselues but it must be vnderstood of an hate which the Saints beare towards their owne flesh as against a thing which was the cause of many and great euils and which hindred much good and therefore they handled it not according to the will and lust of it but according to the prescription of reason which coÌ„maundeth that we should often handle it not as a Mistres but as a seruant of the spirit otherwise that of the Wise-man will happen vnto vs He that delicately bringeth vp his seruant afterwards shall finde him obstinate and contâ—macious Wherefore in another place we are admonished that wee should smite it with clubs as an vntamed beast and bridle it The yoke and the whip sayth Ecclesiasticus bow downe the hard necke so tame thine euill seruant that is thy body with the whips and correction Send him to labour that he goe not idle for idlenes bringeth much euill Send him to worke for that belongeth vnto him if he be not obedient put on moe heauy fetters That he insult not nor waxe proud that he be not idle and rush into open wickednes This holy hatred is much auaileable in the busines of mortification that is it is very conducent to the mortifying and cutting away of our euill desires although it be hard and difficult For without this hatred how can we make incision and draw forth blood and greeuously wound a thing so dearely beloued of vs For the arme and strength of mortification getteth valour not onely from the loue God but also from the hate of our selues by vertue of which strength and valour man doth not excruciate his soule of passion but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affected and putrified ¶ Of the reforming of the Imagination AFter these two sensuall faculties there are other two which pertaine to knowledge 〈◊〉 Imagination and the Vnderstanding which answer to the two former that both of these appetites may haue his guide and knowledge conuenient and fit Imagination which is the ignobler of these two is called a power of our soule greatly weakened through sinne which is very haggard to be subiected vnto reason For oftentimes as a fugitiue seruant that departeth without licence it rusheth out of dores and wandreth throughout the whole world before we vnderstand where it is It is a faculty also very greedy in excogitating or searching out any matter which it hath a desire to and it imitateth hungry doggs who tosse and turne all things vpside downe and thrust their snowt into euery dish now lapping of this now of that and although they are beate from it yet alwayes they returne to their repast fore-tasted This faculty also is very glib and fleeting as a wild and an vntamed beast flying very swiftly froÌ„ one mountaine to another least it should be taken and restrained for it cannot abide a bridle or a bit neyther is it willing to be gouerned or managed of man Notwithstanding this licenciousnes and naturall wildnes there are some that daily make it worser as they that bring vp their children most deliciously daintily permitting them to vage freely whether so euer they list and to doe whatsoeuer pleasure willeth them without any reprehension Wherefore when as man would that this imagination should quietly persist in the contemplation of Diuine things it is disobedient and immorigerous because it hath accustomed to wander licentiously neither acknowledgeth it any moderation Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast that we restraine it and that we bind it to a cratch that is to the consideration of good necessary things and that we commaund it perpetuall silence in all-other things So that as a little before we haue bound the tongue that it speaketh not any thing but good words and to the purpose so let vs bind our imagination that it may remaine and continue in good and holy cogitations and to all other that we shut the gate against it Herein we are to vse great discretion to examine what cogitations are to be admitted and what to be excluded that
same thing Galen the Prince of Phisitians vnderstood for speaking in a certaine booke of the composition and frame of mans body and of the vse and profit of the parts of it when he had come to a certaine place where the greatnes of the wisedome and prouidence of the supreame and omniscient workmaister shyned after a singuler and especiall manner being caried into a most deepe admiration of so great wonders he as one forgetting his Phisick profession on a sodaine flyeth to Diuinity and exclayming sayth Others honor and worship God by Frankensence Hecatombs which is a sacrifice of an hundred beasts but I will worship him by reuealing and publishing the greatnes of his vvisedome which so wisely knew how to order euery thing in the frame fructure of this admirable workmanship and by telling of the greatnes of his power which could effect euery thing so well ordered with the greatnes of his goodnes which hath without any grudging or repining so aboundantly prouided for all creatures necessaries for the preseruation of themselues This a Heathen Philosopher sayd but I pray thee what could a Christian speake more perfectly vvhat could he speake better or more sacredly yea albeit he had reade that of the Prophet I desire mercy and not sacrifice and the knowledge of God more then whole burnt offerings Change the name of Hecatombe into a burnt offering and thou shalt see that an Heathen Philosopher and a Prophet of God doe speake one and the selfe same thing Notwithstanding that we haue spoken so great things of the vertues of the former kind others also which we haue bestowed in the second place although they be of lesser dignity are of great waight moment both to coÌ„passe those that be greater and also to preserue them also some of theÌ„ are necessary because they fal vnder precept This may be proued by running through those vertues which ere-while we spake of For solitarines preserueth a man that he heareth not seeth not speaketh not and that he doth not a thousand things which might giue occasion to incurre danger not only to lose the peace and tranquility of conscience but also to make shipwrack of chastity and innocency Euery one knowes how profitable silence is both to preserue piety and deuotion and also to keepe a man from the sinnes which are committed in much babling For the Wise-man sayth Where much babling is there must needes be offence Fasting besides that it is an act of temperance it also chasticeth the body strengtheneth the spirit weakneth our enemies and disposeth vnto prayer reading and contemplation it spareth and auoydeth superfluous costs and deliuereth from lusts and wanton desires in which gluttons and belly-gods doe liue being louers of trifles contentions quarrels and of all dissolutenes in all which gurmandizing Epicures are wont to be delighted Furthermore to reade godly bookes to heare sermons to attend on prayer to sing Psalmes and to be present at Diuine exercises are plainly inough knowne to be acts and exercises of Religion and motiues vnto piety and meanes further to enlighten the vnderstanding and more and more to inflame the affections with the loue of spirituall things This is conuinced by so manifest experience that if the Heretikes would haue seene to it they had not fallen into so absurd errors as they haue For we daily see with our eyes and feele with our hands and behold in euery place where discipline and obseruance of these exteriour matters are kept and obserued that there vertues florish most and that there is alwayes greater godlines deuotion and charity and that there are seene more excellent persons and that there the feare of the Lord and Christianity her selfe are more perfect But all things runne contrary where no regard is had of them For this obseruance being neglected the conscience also the manners and life are neglected for vvhere there is greater occasion of sinne there also moe and greater sinnes are committed For wee all as one sayth become worser through liberty Euen as in a Vineyard well kept and fenced with a wall or an hedge all things are in safety so in that which is ill kept not fenced all things lye open to the lust and pray of theeues The like happeneth to man that is disordered and will not be contayned within order and rule What argument more manifest I pray thee may be desired for the dilucidation of this matter that we may see the profit of these things then that which proceedeth from experience For a man that desireth to obtayne and preserue that excellent vertue of deuotion which maketh a man prompt and fit for all other vertues and is as a spurre to all good how shall it euer be possible that an affection so supernaturall and so delicate should be obtayned and preserued of that man vvho was neuer carefull for the safegard and keepe of himselfe For this affection is so delicate and if it be lawfull so to speake so fugitiue and fleeting that in the twinkling or turning of an eye it sodainly vadeth and vanisheth For one immoderate laughter one superfluous word one gluttons supper a little wrath contention or other small distraction or curiousnes to see heare or vnderstand a thing not necessary although it be not euill is sufficient to take away a good part of deuotion Therfore not only pallable and grosse sinnes but also any superfluous imployment or other matters which withdraw our minds from God doe extinguish and quench deuotion For he that would haue Iron alwayes to glow and shine it is necessary that he alwayes apply it to the fire For if he take it from the fire forthwith it returneth to his naturall coldnesse So this most noble affection for dependeth of that that man be continually vnited vnto God by actuall loue and contemplation that if he turne himselfe but a little from him forth-with he slideth back to the bosome of his mother that is to the old disposition which before he had Therefore whosoeuer desireth to gette vâ—Ì„to hym thys holy affection and beeing got to preserue it he must be diligent in the keeping of himselfe that is of his eares eyes tongue hart he must be modest and temperate in eating and drinking so circumspect and graue in euery word and gesture he must so loue silence and solitarinesse he must so accustome himselfe to diuine exercises that hee may haue all things which may proâ—oke a man vnto deuotion that by the meanes of this diligence he may preserue and safely keepe this most precious treasure He that dooth otherwise let him assuredly know that this busines shall neuer prosper well with him All thys doth most manifestly conuince the profit and necessity of these vertues which in the meane time doe not derogate from the dignity and excellencie of them which are greater But by this the difference may be plainly knowne which is betweene these and those for those are as
some old and ruinous bridge vnder which a very deepe and a swift riuer runneth least he should fall into it and be deuoured of the water To be briefe consider what great warines they vse that goe vpon ropes least they declining to this hand or that fall downe With the same care and warines thou oughtest to walke especially in the beginning of thy conuersion that a good habit may be formed and framed in thee with a thought and an intent so exact that thou speake not a word nor thinke any thing as much as is possible which any whit strayeth from the path of vertue For this Seneca giueth vs excellent counsaile and that which is familier saying let a man that is vertuous or that would liue vprightly imagine that he doth alwayes stand and walke in the presence of some man of great authority and account and who is worthy to be reuerenced of all men this imagination being presupposed let him speake and doe all things none otherwise then he would doe and speake if he stood in his presence Besides this aduice there is another no lesse conuenient nor lesse profitable then the former let a man thinke that this is the last day of his life and therfore that all things are to be done no otherwise then if that day or that night following he were to stand before the Diuine tribunall to render an account of his life There is yet another counsaile much more excellent Alwayes so to be conuersant as much as is possible in the sight of the Lord and to haue him before his eyes as if he were present visibly and corporally as in truth he is â—â—uisibly present in all places and therfore to doe all things no otherwise then he that hath God his witnes and his Iudge seeing all things let him alwayes desire of God grace so to be conuersant that he may not be vnworthy the sight and presence of so great a Maiesty So that this care watch which we now speake of hath two proposed scopes one to looke vpon God with our harts to haue them lifted vp vnto him that we may stand before him with great reuerence by worshipping him by praysing by reuerencing by louing him by yeelding thanks vnto him and without intermission by offering vnto him the sacrifices of deuotion vpon the alters of our harts The other scope is a diligent obseruation of all our actions that we doe and speake all things with that warines that we doe not stray in the least from the tract and path of vertue So that with one eye we alwayes behold God by requesting grace of him and with the other looking to that which is conducent for our life that it may be well ordered and after this manner we shall very well bestow that light which God hath giuen vnto vs as well in Diuine things as in humane Therefore we shall stand partly attending on God and partly on that thing which we are to doe The which thing although it cannot alwayes be done yet let vs doe this that at the least we may then proceede after this manner when our intent is not hindered by corporall exercises yea our hart is free and may steale somwhat from exteriour businesses and hide it selfe in the wounds of Christ. I thought it very conuenient to handle this instruction here because it is very profitable The fourth admonition of the fortitude which is necessary for them that aspire vnto vertue CHAP. XXII THE precedent admonition hath opened our eyes that we are now able to see what we are to doe but this will reach vs an arme that is fortitude and courage that we may be strengthned and enabled to doe that which the eyes behold For seeing that in Vertue there be two difficulties one that we may well distinguish good from euill and seperate this from that the other that wee may conquer the one and proceede in the other in that we haue neede of wisedome and vigilancie in this of fortitude and diligence so that eyther of these failing the busines of Vertue remayneth vnperfect For there will be blindnes if vigilancy and fore-sight be wanting and if fortitude and courage faile man being lame and feeble shall not be able to worke This fortitude which we here speake of is not that which as a meane tempereth and moderateth audaciousnes and feare for that is one among the foure cardinall vertues but it is a certaine generall force and power profitable to ouercome all difficulties which hinder the vse of Vertue and therfore it alwayes walketh in the company and fellowship of the vertues hauing as it were a sword in her hand that she may open prepare the way for them which way so euer they goe For Vertue as the Philosophers say is a thing hard and difficult and therfore it is needfull that this fortitude alwayes march in the vauntgard of the vertues that she may lay to her helping hand to ouercome and conquer this difficulty Therfore as a stone-cutter ought alwayes to haue his mallet in his hand by reason of the hard matter which he laboureth in so a spirituall man of necessity ought alwayes to haue in a readines this fortitude as a spirituall mallet to tame and ouercome this difficulty which meeteth with vs in the way of vertue And as the stone-cutter shall doe nothing to any purpose vnlesse he hath his mallet so also the louer of Vertue without this fortitude shall sweat in vaine Tell me what instance of any vertue canst thou giue which hath not some particuler difficulty ioyned vnto it Consider of them seuerally if it please thee Looke into Prayer fasting obedience temperance poorenes of spirit patience chastity and humility These and all other are alwaies ioyned with some difficulty which comes eyther through our owne selfe-loue or the malice of the deuill or the crosnes and repugnacy of the world Wherfore if thou takest away this fortitude what can naked and vnarmed Vertue doe and therfore all other vertues doe seeme as it were bound hand and foote neyther can they performe any thing Wherfore my brother if thou desirest to warre in the tents of Vertue to bring forth fruite in them imagine that the Captaine and Emperor of Vertue doth say vnto thee as he sayd in times past vnto Moses although in another sence Take this rod in thine hand where-with thou shalt doe miracles and bring my people out of Egipt Trust doubt not as that rod was the worker of these miracles which effected so blessed and ioyfull a worke so also it is the rod of fortitude which will conquer ouercome all difficulties which may be procured and obiected eyther of selfe-loue or of any other enemies and it will strengthen and enable thee to bring the wished victory from this warre Therefore see that thou haue it alwayes in thine hand for thou canst doe no admirable thing without it In this place in my iudgement
parts ibidem ¶ The Chapters of the second Booke In the second booke doctrine appertayning vnto Vertue is handled and diuers instructions are sette down which teach how a man at the length may come vnto Vertue 366 The first Chapter The first aduice and instruction which is very necessary for that man that desireth to serue God ibidem The second Chapter Of the second instruction and aduice which that man must follow who will come to the seruice of God 367 Matters handled in this Chapter Euill custome page 368 The world ibidem The deuill ibidem Moe for vs then against vs. 369 The first part of the second Booke VVhich entreateth of vices and theyr remedies 370 The thyrd Chapter Of the firme and resolute purpose which a Christian ought to haue that he may not doe any thing hereafter which is sinne ibidem The matters handled in this Chapter A firme resolution is to be planted in the soule ibidem The proposition of the second Booke page 374 The fourth chapter Of the remedies against Pride 375 The matters handled in this Chapter The definition of Pryde 376 The saying of Tigranes King of the Armenians concerning a diademe page 379 Other remedies against Pride more particuler 381 The fift chapter Of the remedies against Couetousnes 384 The matters handled in this Chapter Christ an example of pouertie ibidem How vnworthy and how vild a thing it is to lose thy soule for gold 385 Riches bring many euills and inconueniences with them ibidem Riches doe not satisfie the appetite 386 Riches are not safe ibidem Riches profit nothing in death 387 Riches are remedies and releefes of mans misery and not instruments of pleasure page 388 Rich men may be saued 389 That no man ought to detaine goods that are not his owne theyr Lord Maister being eyther against it or not knowing of it ibid. Hyrelings are not to be defrauded of theyr wages 390 Wills and testaments are speedily to be discharged ibidem It is a ioyfull and a pleasant thing not to be endangered or indebted to others 391 The sixt chapter Remedies against Luxurie page 391 The matters handled in this Chapter The combat of Chastity is difficult ibidem Luxurie polluteth the liuely Temple of God page 392 The beginning of Luxury is pleasant but the end is bitter ibidem Mischiefes ioyned to this vice 393 The chast begin an Angels life in thys life 394 Other kinde of remedies against Luxurie page 395 The outward sences are to be kept page 396 The presence of God of thy Angell and of the deuill is to bee thought vpon ibidem It is dangerous for a man alone to speake with a woman alone 397 The seauenth Chapter Remedies agaynst enuy page 398 The matters handled in this Chapter Enuy is familiar with euery age and person ibidem Enuious men are like vnto the deuill 400 We must not enuy the vertues of our neighbour ibidem By charity other mens good things are made ours 401 The mischiefes of enuy ibidem Enuy is a iust sinne and how it is meant ibidem An obiection with the aunswer 402 The eight Chapter Of the remedies against Gluttony 403 The matters handled in this Chapter Gluttony the cause of death ibidem The Abstinence of Christ. ibidem The Abstinence of the holy Fathers 404 The delight of gluttony is very short ibidem We must be wary in the refection of our bodies 405 How man is reformed 406 The ninth Chapter Remedies agaynst anger hatred and emnities which arise of anger and wrath 406 The matters handled in this Chapter Man is more wrathfull then beasts 407 Man hath no weapons giuen him of nature ibidem The anger of a certaine Lyon out of Elianus ibidem We must forbeare and pardon after the example of Christ. 408 An angry man is without the grace and fauour of God ibidem How we must reuenge 409 Selfe-loue is to be pulled vp by the rootes 410 We must doe nothing in our anger ibidem The counsaile of Athenodorus the Philosopher vnto Augustus the Emperour how to auoyde anger ibidem In the time of anger we must decree of nothing ibidem Another aduice how to auoyde anger 411 The tenth Chapter Remedies agaynst Idlenes 411 The matters handled in this Chapter The labours of Christ. 412 The labours of the Saints ibidem Nothing created to be idle ibidem Great repentance is required for sinnes 413 The saying of a godly man as concerning time mispent ibidem Without perseuerance there is no saluation 414 Very good and wholesome counsaile ibidem After victory a new warre approcheth ibidem How temptation is to be turned into good 415 The eleuenth Chapter Of other kindes of sinnes vvhich a good Christian ought to eschew 416 The matters handled in this Chapter We must not sweare by the life of another 417 Of murmuring detraction and rash iudgement ibidem Three euils spring from murmuring 418 The first euill is detraction and back-biting ibidem The second euill is that it hurts three the speaker the hearer and him whom the words are spoken of ibidem The third euill it maketh the murmurer execrable and infamous among men 419 The greatest soueraignty is to be able to rule thy tongue 420 Murmurers and detracters are not to be heard ibidem How a back-biter and a detracter is to be reproued 421 Scandall that comes by detraction ibidem Agaynst Iesters and Iibers 422 Of rash iudgement and of the precepts of the Church ibidem Foure precepts of the Church ibidem Housholders ought to looke that their families keepe the Sabaoth 423 Of other kind of sins which because they seeme small therefore the world maketh no account to commit them ibidem The hurt that the sinnes bring to the soule which we make so small account of 424 In what things these sinnes are committed ibidem The twelueth Chapter Of other shorter remedies against all kind of sinnes but most especially against the seauen capitall sinnes 424 The matters handled in this Chapter Pride obiecteth True humility answereth 426 Vayne-glory obiecteth The feare of the Lord answereth ibidem Counterfeit Religion obiecteth True Religion answereth 427 Disobedience obiecteth Blessed subiection answereth ibidem Enuy obiecteth Congratulation for thy brothers good answereth ibidem Hatred obiecteth True Charity answereth 428 Detraction obiecteth The liberty of iust and vpright correction aunswereth ibidem Anger obiecteth Patience answereth 429 Frowardnes and malapertnes obiecteth Meekenes and gentlenes aunswereth 430 Swelling loftines obiecteth Humble satisfaction which would content all answereth ibidem Sorrowfulnes obiecteth Spirituall ioy answereth ibidem Drowsines and Idlenes obiecteth The exercise of Vertue answereth 431 Dissolute wandering obiecteth Firme stability answereth ibidem Desperation obiecteth The assurance of Hope answereth 432 Couetousnes obiecteth The contempt of the world answereth 433 Gluttony obiecteth Temperance answereth ibidem Vayne foolish mirth obiecteth Moderate sadnes answereth ibidem Many words and much babling obiecteth Discrete taciturnity aunswereth 434 Luxury obiecteth Vndefiled Chastity answereth ibidem Spirituall fornication