that vvee should be called but he addeth that we are that the base estate and small confidence of man might euidently know the bountifulnes and liberalitie of God and that we might see that it is not a name of honour or title but rather of the deed and thing it selfe But if it be so great an euill to be hated and reprobated of God what great good will it be to be beloued of him and to remaine in his fauour This truly is an Axiome of the Phylosophers that a thing is so much the better by howe much his contrary is worser And therefore it necessarily followeth that that is the chiefest good whose opposite is the chiefest euill as we haue said that that is to be hated of GOD. But if in this world it be esteemed a matter of great moment if any man bee had in honour estimation amongst his Superiors as with the Emperour King or Prince or such great honorable estates I pray thee what will it be to haue found fauour and grace with the highest Prince the supreame Father with the most glorious excellent and noble Lord in comparison of whom al the principalities and dignities of this worlde are as though they were not Which fauour also is so much the greater by hovve much more it is freely gȳuen for it is certaine that as it is vnpossible for a man to be able to doe any thing before hee vvas created whereby he might deserue to be created for then hee was not any thing so also without all doubt is it that he can do nothing after that he is fallen into sinne whereby hee may deserue Iustification not because he is not but because he is euill and hated of God Another benefit followeth this going before that it deliuereth and freeth a man from the condemnation of euerlasting punishment of which hee was guiltie by reason of his sinnes for sinne doth make a man abhominable vnto God no man can liue without Gods fauour without his owne extreame harme Hence is it that the sinners forsaking God because they sinne and contemne him that they deserue to be contemned to be remoued out of the sight of God beeing banished from his company and from his beautifull dwellings and because they forsaking God doe loue the creatures with an inordinate loue it is meete that they should be punished in all things and be tormented with eternall payne to which visible punishments being compared they rather seeme paynted then true To this so great vnhappines that euerlasting worme doth also come which alwayes gnaweth the bowels and conscience of the wicked But what shall I say of the society of those cursed spirits and of all the damned What shall I speake of that obscure and lamentable Region full of darknes and confusion Where there is no order but where continuall horror abideth where no ioy is found no peace no rest no content no hope but perpetuall complayning and euerlasting gnashing of teeth exceeding outragiousnes and fury continuall blasphemy and eternall malediction From all these euils the Lord hath deliuered all them whom he hath iustified who after that they are reconciled to him and receaued into his fauour they are free from this wrath and from the punishment of his vengeance Behold an other benefit more spirituall which is the reformation and renouation of the inward man which was defiled and polluted through sinne For sinne doth not onely depriue the soule of God but also doth spoile and rob it of all supernaturall strength and fortitude and of all other riches and gifts of the holy Ghost with which it was adorned beautified and enriched by and by after that it is depriued of these graces it is wounded maymed and depriued also of the naturall blessings For seeing that man is a reasonable creature and sinne is a work done against reason and seeing that it is naturall that one contrary should destroy an other the consequent is that by how much more sinnes are multiplied by so much more the faculties of the soule are destroyed and disturbed not in themselues but in their aptnes to worke By these meanes sinnes doe make the soule miserable weake sluggish and instable to euery good worke but procline prompt and ready to all euill weake and feeble to resist temptations and flow to walke in the wayes of Gods commaundements They depriue her also of the true liberty and rule of the spirit and they make her the captaine of the deuill the world the flesh and of her owne appetites And by this meanes shee liueth in captiuity more hard and intollerable then that of Babilon and Aegipt Furthermore all the spirituall powers of the soule are made also sluggish and slothfull so that they doe not heare diuine inspirations and heauenly voyces they doe not see the great euils prepared for them they doe not smell the sweete fauour of Vertue nor the most beautifull paths and examples of the Saints they doe not tast how sweet the Lord is neyther doe they feele the scourgings nor acknowledge the benefits by which they are prouoked vnto his loue and besides all these they take away the peace and ioy of the conscience they doe extinguish the heate and seruour of the spirit and doe leaue a man filthy blemished deformed and abhominable in the sight of God and in the sight of all his Saints From all these euils this benefit doth deliuer vs. For so bottomlesse are the mercies of God that he is not content to haue pardoned our faults and to haue receaued man into fauour vnlesse also hee expell all these euils which sinnes bring with them reforming and renuing our inward man By this maner he healeth our wounds he washeth away our spots blemishes he breaketh the bonds of sinne destroyeth the yoake of euill concupiscences deliuereth vs from the seruitude of the deuill mitigateth and aswageth the fury and rage of our peruerse affections and perturbations and doth restore vnto vs the true liberty beauty of our soule doth giue vs the peace and ioy of a good conscience doth reuiue our inward sences doth make them prompt and fit to euerie good worke and slow to any euill Maketh them strong and valiannto resist the temptations of the deuill and doth inrich vs with all good works To be briefe he doth so absolutely renue and repaire our inward man with all his powers that the Apostle calleth such men iustified renued yea new creatures This renuing is so great that when it is made by Baptisme it is called regeneration but when by repentance it is called a resurrection and rising againe not onely because the soule is raysed from the death of sinne to the life of grace but because after a certaine manner it also imitateth the beauty of the future resurrection This is so true that no tongue of man is sufficient to expresse the beauty of a iustified soule This onely knoweth that Spirit that maketh it beautifull and his Temple
fall into the bottomlesse Ocean Of the sixt 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 vvicked liue CHAP. XVIII HOpe and Confidence doth accompany follow the peace and ioy of a good conscience in which the righteous liue of which the Apostle speaketh Reioycing in hope patient in trouble counsayling vs to reioyce in hope and to haue patience in trouble for Hope telleth vs that we haue a strong helper and a bountifull rewarder This is one of the chiefest iewels treasuries of a Christian life thys is the possession and patrimony of the sonnes of God thys is the safe and secure hauen true remedy of all the miseries of this lyfe But we must heere note least perhaps wee be deceiued that as there be two kindes of fayth one dead which bringeth foorth no fruite and thys is the fayth of euill and wicked Christians the other is a liuely fayth full of charitie and fruitfull vnto euerie good worke which the righteous haue which leadeth vnto life so also there are two kindes of Hope or Confidence one dead which gyueth not life vnto the soule neither strengtheneth it with her workes neither comforteth it in tribulations Such is the hope which the wicked glory in The other is a liuelie hope as the Apostle Peter calleth it which as it is a thing that hath life so also it bringeth foorth the effects and fruites of lyfe which are to rayse vp the minde to comfort to reioyce it and to support it in that way which leadeth to heauen and to recreate refresh and encourage it in the troubles of this world as that holy woman Susanna was strengthened and refreshed of whom it is written that beeing already condemned when she was led to the place of execution where she should haue beene stoned to death she was not discouraged but shee hoped in God and her hart had sure affiance in the Lord. Such was the hope of Dauid when he sayd O thinke vpon thy seruant as concerning thy Word wherein thou hast caused me to put my trust the same is my comfort in my trouble Many meruailous be the effects of this liuely hope in that soule wherein it dwelleth and so many the moe by howe much it more participateth of the loue of God which giueth life vnto hope Of these effects the first is that it strengtheneth a man in the way of Vertue through the hope of a rewarde for the more sure and certaine he hath the pledge and pawne of this reward by so much more cheerefully he runneth thorowe whatsoeuer tribulations of this world as all the holy Doctors of the Church confesse with one mouth Hope sayth Saint Gregory dooth rayse vp the soule vnto eternitie and therefore it feeleth no euils which it outwardly beareth Origen sayth the hope of future blessings dooth bring rest to those that labour as to those that contend in battell the hope of victory and reward dooth mittigate the griefe of theyr woundes Saint Ambrose dooth subscribe vnto this Hope of profit saith he dooth steale away our labours and doth hide the feare of danger Of the same minde is Saint Ierome All labour and euery worke sayth he is wont to become easie and to be made light when the reward of it is thought vpon and the hope of reward is the solace and comfort of the labour Saint Chrisostome is more copious in this poynt Alwaies sayth he the hope of future blessings doe make lighter the present discommodities Any body may see this in Merchants who passe and sayle ouer the large and bondlesse Seas and suffer shypwracks Pyrats and many other dangers by which theyr hope is often frustrated neither yet do they so leaue of but they assay and try the same things againe and againe Wee also may say the same of Husbandmen for when as they haue deeplie furrowed the ground and diligently haúe tilled it and sowne it oftentimes they are frustrated of theyr hope eyther through drought or too much moysture or through blasting and some other calamitie Neuerthelesse they doe not so leaue of but againe when the season approcheth they exercise theyr husbandry And in another place If any man setteth by a laborious life let him despise and hate slothfulnes for if to Marriners the threatning billowes and fearefull waues of the Sea doe seeme tollerable if stormes winters are tollerable to Husbandmen if wounds and slaughters to Souldiers if grieuous blowes and stripes seeme light and tollerable to champions for the hope of temporall and perrishing commodities much more whē heauen is prepared for a reward wee ought not to esteeme or account of these present troubles afflictions Exceedingly doth a promise a blessed end mittigate the labours Doe not thou therfore ô Christian think or coniecture that the way of Vertue is rough and sharpe but looke to the end of it Be not deceiued in beholding the pleasant way of vices but looke to that downfall and destruction that it leadeth thee to That holy man sayd very truly and well Which of vs wisheth or desireth to walke in a way strowed with Roses planted with diuers flowers if the assured end of it be death And who will refuse a rough and difficult way that leadeth vnto life Thys hope doth not onely adde courage vnto vs to obtaine our desired end but it encourageth vs in all the meanes which are destinated to that end and generally in all our necessities in the miseries of thys life For by this a man is helped in all his trouble defended in dangers hee receiueth solace in sorrowes ayde in infirmities sufficiencie in all neede for by thys wee obtaine the fauour and mercy of the Lord which helpeth and aydeth vs in all affaires Of all these wee haue most certaine and most euident pledges and gages of holy Scriptures but especially in Dauids Psalmes For there is scarcely found any psalme which doth not commend vnto vs this vertue and which declareth not vnto vs the most noble fruites of it For without all doubt hope is a most rich treasury a very great consolation which the righteous haue in this world Therefore let no man thinke much if we be more long and prolixe in repeating the authorities of thys place In the second booke of the Chronicles a certaine Prophet sayth to King Asa The eyes of the Lorde behold all the earth to strengthen them that with a perfect hart beleeue and hope in him Ieremie speaketh thus of thys hope O how good is the Lord vnto them that put theyr trust in him and to the soule that seeketh after him And Esay sayth If ye returne and be quiet ye shal be safe your strength shall be in quietnesse and hope By quietnesse in thys place is vnderstood the tranquilitie inward rest of the
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
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
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
me thou didst fast thou didst watch thou didst run hether thether thou didst sweat thou didst weepe and thou didst proue by experience those miseries which my sinnes deserued and yet thou wast without any sinne neyther was there guile found in thy mouth neyther hadst thou offended but wast offended To be briefe for me thou wast taken forsaken of thine denied sold presented now before this Iudge now before that falsely accused before them beaten with fists spette vpon mocked whypped crowned with thornes reuiled with blasphemies hanged vpon the Crosse dead and buried At the length thou didst free me from all euill dying vpon the Crosse and ending thy life thy mother looking on at which time thou wast found in so great neede and misery that in that thine intollerable thirst a small drop of water was denied vnto thee by which thou mightest refresh and coole the heate of thy mouth Not onely thou wast forsaken of all externall things but also of thine owne Father What is worthy of greater admiration then that the God of so great a maiestie should end his lyfe vpon the cursed tree of the Crosse with the title of a malefactour When any man yea of meane estate commeth to that misfortune that he is to be punished with like death for his offence and fault and thou by chaunce dost know him seeing his countenaunce thou canst not sufficiently wonder considering into what an vnhappy estate his misery hath cast hym that hee must vnder-goe a death so cruell and ignominous Wherefore if it be an admirable thing to see a common man of inferiour degree to be compassed with so miserable calamitie what will it be to see not a man but the Lord of all creatures to be so plunged Can a thing be seene with greater admiration then God himselfe to be brought into so great misery for the offences of one malefactour And if by how much the person is more worthy and more noble who is slaine by so much hys case is more admirable and more miserable O yee Angels to whom the height and excellencie of this Lord is so perfectlie knowne vnderstood tel me what was your griefe and discruciatement What was your admiration astonishment when ye saw him hanging vpon the tree The Cherubins whom God in the old Testament commaunded to be placed at the two ends of the Arke of the Couenant theyr faces beeing turned one to another towards the Mercie-seate as though they beheld it admiring wondering doe signifie vnto vs that those high and supreame spirits were astonished when they did see and behold a worke of so great pietie when I say they did see God made the propitiatorie sacrifice of the worlde hanging vpon a tree Nature herselfe stoode astonished and all the creatures were suspended from theyr functions the principalities and powers of heauen were amazed considering this inestimable goodnesse which they knew to be in GOD. What then shall they doe who doe not swimme in waters of so great admiration of the Sea What shal they doe who are not drowned in the Ocean of this goodnes How cannot he but be amazed as another Moses astonished then in the Mount when the figure and patterne of this misterie was reuealed vnto him and he cryed out with a loud voyce The Lord the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth Beeing able neyther to say nor doe any thing but to proclaime with a high voyce that mercy which God then shewed to him What shall hee doe that couereth not his face as Elias dyd when he saw God passe by him not in the figure of his maiestie but in the forme of his most lowly humility not ouerthrowing Mountaines renting in sunder Rocks by his infinite power but presented to the eyes of a froward Nation commaunding Rocks to be rent and clouen in sunder through his compassion Who then will not shut the eyes of his vnderstanding who will not open the bosome of his will that he may perceiue the greatnesse of thys loue and benefit and loue thys Lord without any meane or measure O the height of loue ô the depth of vnmeasurable humility ô the greatnes of mercy ô the bottomlesse pitte of incomprehensible goodnes O Lord if I bee so greatly indebted to thee because thou hast redeemed me what doe I not owe thee for that manner by which thou hast redeemed me Thou hast redeemed mee with most great dolours with contumelies and ignominies not to be borne in so much that thou wast made a reproch of men and the scorne of the whole vvorld Through thy reproches thou hast honored me through thy accusations thou hast defended me through thy blood thou hast washed me through thy death thou hast raysed me and through thy teares thou hast freed me from euerlasting weeping and gnashing of teeth O good Father who so tenderly louest thy chyldren thou art that good and true Sheepheard which giuest thy selfe foode for thy flocke O thou most faythfull Keeper who lavest down thy life for thy Sheepe which thou tookest to defend keepe vvith what rewards shall I recompence this so great a benefit vvith what teares shall I requite thy weeping vvith what lyfe shall I remunerate thy holy and pure liuing There is too huge and great a difference betweene the life of man and God betweene the teares of the Creator and the creature But if ô man it be apparent vnto thee that thou art not onlie indebted vnto God that hee dyed not onely for thee alone but for the whole world beware thou be not deceiued For so he dyed for all that also he dyed for euery one For by his infinite wisedome all they for whom he suffered were so present to his eyes that they were all comprehended as it were in one and with his vnmeasurable loue he embraced all in generall and euery one in particuler and he so shedde his blood for all as if it had beene for one To conclude his loue was so great and so exceeding that as the holy men of GOD doe say if but one onely amongst all men had been guiltie and faultie yea for him alone he would haue suffered all that which he suffered for all Marke therefore and ponder with thy selfe howe much thou art indebted to thys Lord who hath doone so great thinges for thee and would haue doone much greater if thy necessitie had required greater ¶ Of this afore-said it is gathered how great an offence it is to offend our Sauiour I Would that all creatures would tell mee if any benefit greater if a greater bond if greater fauour thē this may be found Let the whole assembly and company of Angels tell me if God did euer such things for them Who then is he that will refuse to offer himselfe vp wholy a sacrifice to GOD For three causes saith Anselme ô Lord I owe all that to thee that I am First because thou hast created mee
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
that trauaileth of child and the number of yeeres is hid from the Tyrant A sounde of feare is in his eares and in his prosperitie the destroyer shal come vpon him Thys sounde is the clamors and cryes of an ill conscience which continually biteth and accuseth him in the midst of peace hee feareth the deceits of his enemies for although he lyueth peaceably and content with that hee hath yet the feare of an euill conscience is neuer absent Hee beleeueth not that he may returne out of darknes into light that is he cannot beleeue that it is possible that at any time he should be freed from the darknes of thys miserable estate in which he liueth and obtaine that peace and tranquilitie of a good conscience which as a most pleasant light reioyceth and illuminateth all the corners of the soule Hee seeth the sword on euery side of him which vvay soeuer he turneth his eyes he seeth a naked sword before hym insomuch that when he mooueth himselfe to gette his bread when he sitteth at the table where men are wont to be most merry a thousand feares are present with him for he knoweth that the day of darknes is prepared at hand that is of death iudgement and definitiue or finall sentence insomuch that Affliction and anguish shall make him afraid they shall preuaile against him as a King readie to the battell foote-men and horse-men shall hemme him about After this manner thys friend of Iob doth describe the cruell torment which those miserable and wretched men do suffer in their harts For feare as the Phylosopher sayth dooth vvaite vpon the wicked by the Diuine dispensation Not vnlike to thys is that of Salomon The wicked flieth when no man pursueth but the righteous is confident as a Lyon and without feare Saint Augustine comprehendeth all this in few words Thou hast commaunded ô Lord and truly it is so that euery inordinate soule should be a punishment vnto it selfe That for the most part is seene in all things For what is found in the vvorld inordinate or disordered which naturally is not vnquiet troubled and restlesse Bones out of ioynt remoued from theyr naturall place what griefes doe they bring That element that is without his Spheare what violence doth it suffer the humors of mans body when they exceede their quantity and naturall temperature what infirmities doe they not bring Seeing that therefore it is so proper vnto a reasonable creature to liue orderly and according to reason if hee whose life is out of order and square his nature doth suffer and is tormented Not without cause sayth Iob Who hath resisted God and hath had peace Saint Gregory hath commented vpon these words thus Hee who wonderfully hath created all things he hath ordayned that the things he hath created should agree within themselues He inferreth out of this that as often as the Creator is resisted so often that agreement of peace is dissipated and broken because sayth he they cannot be orderly who loose the disposition of the high gouernment For they that are subiect to God cannot remaine in quiet if they suffer confusion in themselues because they finde no peace in themselues they resist and contradict that which commeth from aboue from the Author of peace So that high Angelicall spirit who beeing subiect vnto God might haue continued in his high estate suffered the repulse foyle of himselfe because through the vnquietnes of his owne nature he wandred out of himselfe and out of his order So the first parent of mankinde because he resisted the precept of his founder and Author hee presently felt the contumely of his owne flesh and because he would not by obedience be subiect to his Creator he was prostrated and cast downe vnder himselfe and forth-with lost the peace of his body This saith Saint Gregory That therefore is a torment in which the wicked liue by the iust iudgement of God and it is not the least misery of those punishments which they suffer in this world Almost all the Fathers of the Church doe testifie as much and among others Saint Ambrose vvhat greater punishment sayth hee then the wound of the inward conscience Is not this more to be flyed then death then losse then banishment then sicknes then sorrow Isidore sayth A man may flie all things but his owne hart for he cannot depart or leaue himselfe for whether so euer he goeth the guiltines of his conscience doth not leaue him And in an other place No punishment is more greeuous then the punishment of conscience But wilt thou neuer be sad or heauy liue well A secure and safe minde doth lightly sustaine sadnes A good life hath alwayes ioy but a guilty conscience is alwayes in torment A guilty minde is neuer secure for an euill mind is tortured with the stings and pricks of the conscience This is so true that also the very Ethnick Philosophers not acknowledging or beleeuing the punishments by which our faith punisheth wicked men through all theyr works haue confessed the same thing Heare Seneca vvhat profiteth to hide thy selfe and flie the eyes and eares of men A good conscience calleth company together but an ill conscience is fearefull and trembleth in solitarines If the things that thou doost be honest let all men know if vnhonest what skilleth it if no man know O thou wretch and miserable if thou contemnest this witnes for thy conscience as it is in the Prouerb is a thousand witnesses The same Author sayth also in another place The greatest punishment that sinne can be punished with is to haue committed it In another place repeating the same thing Feare sayth hee no man more that knoweth of thy sinnes then thy selfe For thou mayst flie another but thy selfe thou canst neuer For wickednes is the punishment of it selfe Cicero also in a certain◠Oration reasoning of this matter sayth Great is the force of the conscience on both sides that they feare nothing which haue offended nothing and they that haue offended think alwayes that punishment is before their eyes This then is one of the torments with which the wicked and vngodly are vncessantly afflicted and tortured which beginneth in this life and shall be continued in the other for this is that immortall and neuer dying worme as sayth Esay vvhich wringeth and gnaweth without end the consciences of the wicked this is for one depth to call another depth as sayth Isidore when as sinners passe from the iudgement of their owne conscience to the iudgment of eternall damnation ¶ Of the ioy of a good conscience with which the righteous are greatly delighted FRom this scourge from this tribulation and from this little hell if I may so call it righteous and good men are freed and deliuered For they haue not these pricks and stings of the conscience but they reioyce and delight in the flowers and most sweet fruites of Vertue which the holy Ghost hath planted