make vs know that neither we haue that blessing of our selues nor yet that in our selues we can conserue it sometymes the Apostle sayth That (m) 1. Cor. 2. those blessinges are not ours and that we do not obtaine them for our selues as where our Lord sayth to his disciples You (n) Ioan. 15. chose not me but I chose you And in another place he sayth It (o) Matt. 10. is not you that speake but the spirit of your Father speaketh in you And least any body might vnderstand by this that a man were not able to workâ— well and with liberty the Scripture sayth in other places That (p) Ezech. 30. man doth performe such a good work without making mention of any thing which therein is done by God I sayth God by (q) Ezech. 1â— Ezechiel will giue you a new hart the same Prophet sayth Make to your selues a new hart S. Paul (r) Rom. 9. sayth in one place It is neither he that willeth nor he that runneth And yet elsewhere he sayth againe I (Å¿) 1. Cor. 9. will that which is good and I runne not as to any thing vncertaine And the like he sayth often elsewhere to giue vs therby to vnderstand That (t) The true Catholike doctrine concerning this point is heer summed vp into one sentence the good which we haue we haue of God that both God man do concur to the accomplishment of a good worke but yet so as that the glory both of the one and the other is due to God since all that which is good doth come from him And by the same manner of speach our Lord expressed himselfe when he sayd My (u) Ioan. 7. doctrine is not myne but his that sent me And so he might haue sayd My workes are not myne my iustice is not myne but of him that sent me And he that by this manner of speach should inferre that our Lord had not iustice or doctrine or other blessings in himselfe would be easily discerned to be in a grosse and wicked errour His saying My doctrine is not myne doth but affirme thus much I haue it not of my selfe but of my Father and so by the like wordes it ought not to be inferred That iust persons haue no iustice in them which is their owne And with this agreeth that which is sayd in the (x) Sess â—de Iustif Councell of Trent That the iustice is ours because we are iustifyed by it whilst it is in our soules as in a subiect And that which our Lord sayth both heere and elsewhere also by that speach of his The word which you haue heard is not myne doth also agree with that which hath heere beene sayd because howsoeuer iustice is in vs yet haue we it not of our selues but it is imparted by the hand of God and therefore it is sayd to be the iustice of God CHAP. XCII That we must fly fast from pride which is wont to grow vp apace by occasion of good workes considering the much which is merited by them and of a particuler instruction which Christ hath giuen vs whereby we may profit against this tentation THERE (a) It it a good thing to know a truth which it doth import vs to know but it is better if we know how to vse it wel is a great deale of difference betweene the knowing of a Truth and the knowing how to vse it rightly for the first without the later will not only profit nothing but do hurt For as S Paul sayth He that thinketh he knoweth somwhat may perhaps not know it as he ought And this he sayd because some Christians knew that the thing which was sacrificed vp to Idolls might as well be eaten as that which was not sacrificed but they serued themselues ill of that knowledge because they did eate thereof in the presence of such as were scandalized thereat All (b) The end that the Author had in making this discourie this haue I sayd to thee to the end that thou mayst not content thy selfe with knowing this Truth That such as are in the grace of our Lord are iust and acceptable by that grace and iustice which is in them and that the valew of their good workes is so high as to deserue that this grace should be augmented in them and that glory also should be imparted to them but that thou mayst also procure to lodge this truth in his true place For men there are who vse it ill more or lesse the former running hazard of being proud and the later of pusillanimity and sloath Many (c) It is often more easy to come to pennance froÌ„ sin then for men of vertue to mantaine themselus in humility haue I seene who by the goodnes of God became free in a short tyme from great miseries wherein they had remayned a long tyme and the same men haue not bin free in many yeares from those dangers which presented themselues by occasion of their good workes Remember that which Dauid (d) Psalm 139. said That wicked persons did spread a snare for him neere his way yea and that also they did spread it in the very way For not only do our enemies pretend to draw vs out of the good way by inciting vs to do ill but euen in the very way it selfe of good workes they procure to do vs mischiefe prouoking vs not to vse the good as we ought And so that cometh to be verifyed vpon vs which the (c) Eccles 5. Wise man saith Another mischeife haue I seene vnder the sunne Great riches heaped vp in preiudice of the owner For it were better for a man not to haue a thing then not to vse it as he ought To these men it happens that seing the good workes which they do and hearing talke of the much which they merit by them their heades run round with the vanity and conceited delight thereof (f) Consideration which may seruâ— for the preuenting of pride or at least for the curing of it without considering the many faultes which in those very workes they commit and without acknowledging them to come from the mercy of God as indeed they do and without procuring to passe further on like people of a little and empty hart which is satisfyed with small matters Whereas on the other side it is reason as S. Bernard saith That we should not be negligent whilest we coÌ„sider those things which God doth in vs but sollicitous to obtaine the much which yet is wanting to vs. Some others againe there are so blind through an ignorant kind of Pride as that how soeuer (g) This seemeth not so impossible as indeed it is true their tongue be saying somwhat else yet their hart doth really belieue that God is bound to giue theÌ„ all such benefittes for their meritts without considering that euen they are giuen them by the grace of God as they shall desyre or may hope for at his
goodnes of God who is angry if by praying for one another we seeke not to appease his wrath might oppose himselfe against me and so I might not destroy the earth but I fouâ—d no such man and I powred out my wrath vpon them in the fire of my (k) Ezech. 22. anger I consumed them Take heed therefore that thou loue not a narrow and poore hart of thyne owne to which these base pleasures vse to be agreable and delightfull Remember that which S. Bernard sayd That if thou well consider the body and that which proceeds from thence it is a kind of more loathsome dunghill then otherwise thou hast seene Despise it from thy hart withall the ornaments and â—ace and delight it hath and make account that euen already it is in the sepulcher conuerted into a handfull of dust When thou seest any man or woman looke not much vpon their face or person and if thou doe let it be to loath it but addresse thy internall eyes to the soule which is shut vp and hidden in the body amongst which soules there is no difference of man or woman And admire thou that soule as a thing created by God since (l) The inestimable dignity excellency of a soule the valew of that alone is greater then that of all corporeall things eyther made or to be made And thus dismissing thy selfe from the basenesse of bodies bestow thy selfe vpon the search of greater treasures and vndertake thou noble enterprizes and no lesse then to lodge euen God himselfe both in thy soule and in thy body with a profound purity of hart Behould (m) The height and dignity of the vocation of a ChristiaÌ„ thy selfe with such eyes as these since S. Paul sayth (n) Câ— or 3. Know you not that you are the temple of God and that the spirit of God remayneth in you And in another place do you not know that your members are the temples of the holy Ghost who remaynes within you and whom God hath giuen to you And you are not your owne And since you are bought with a great price let God be honoured in your bodyes Consider allso that when thou diddest receyue holy Baptisme thou wert made the Temple of God and thy soule was consecrated to him by his grace and so was thy body also by the â—uch of that holy water And the holy Ghost doth â—erue it selfe both of the soule and body as being the Lord of the whole house enclining both the one and the other to good workes and for this it is sayd That euen the partes of our body are the Temples of the holy Ghost God (o) Be thou amazed at this infinite vouchsafing of almighty God doth vouchsafe vs great honour by being pleased to dwell in vs and to honour vs indeed with the name of Temples and great is the obligation which thereby is put vpon vs to cleanse our selues it being so fit that the house of God be cleane And if thou wilt consider that thou wert purchased as S. Paul sayth at a great price that is by the life of God humaned which for thee was giuen thou mayst see how great reason it is for thee to honour God and to beare him in thy body doing him seruice and not therein to commit any thing which may be to his dishonour and thine owne extreame disaduantage For iust and true is that sentence That (p) 1. Cor. 3. whosoeuer shall defile the Temple of God him will God destroy For in his Temple there must be nothing but that which tends to his honour and prayse Remember that which S. Augustine sayd When I had once vnderstood that God had redeemed and purchased me with his pretious bloud I resolued that neuer more I would sell my selfe To which I would haue thee add And how much lesse will I doe it for the base pleasure of flesh and bloud Thou hast begunne a (q) A vow of perpetual Chastity worke worthy of a noble courage because thou meanest to be incorrupt in that corruptible flesh of thyne and to possesse that by way of vertue which the Angells possesse by way of nature and to pretend to a particuler crowne in heauen in being companion to those blessed Virgins Who sing that new song and follow the Lambe wheresoeuer he goeth Consider the name which now thou holdest of being the spouse of Christ and the ioye which thou mayst expect in heauen when there that spouse of thyne shall lodge thee in thy bed for thus thou wilt come to so much loue of the purity of virginity that for it thou wilt gladly loose thy life as many holy Virgins haue done who rather then they would not be Virgins were content to be Martyrs with great magnaminity Procure thou also to (r) This is true Nobility the contrary is meer basenesse haue a noble hart which is very necessary for the keeping of thee in that high estate where God hath placed thee CHAP. XII That God vseth to punish such as are proud by permitting them to loose the treasure of Chastity thereby to humble them and how necessary it is to be humble for the ouercomming of the enemy to this vertue THERE haue byn others who lost the treasure of their chastity by reason that God did punish them in his iust iudgement through a giuing them ouer as S. Paul sayth to the dishonest affections of their owne hart as into the hands of cruell executioners Chastizing thus some of their sinnes by other sinnes of theirs he not inciting them to sin (s) See detest the doctrine of Caluin which he vttereth in his Institutions for the maketh the treason of Iudas to be as properly and as truly the work of God as the coÌ„uersion of S. Paul for a very strange thing it were for him who is soueraigne goodnesse to because of sinne in any soule but by retiring his succour from a man for other sinns of the same man which is the worke of a iust iudge who in that he is iust is also good Thus sayth the scripture A wicked woman is a deepe well and a loose woman is a straite well and he shall fall into it who hath offended God Let (i) Be not high-minded but feare no man therefore presume vpon his not sinning against God in the point of chastity if yet he sin in other thinges Since God is wont to let men fall into that which they would not into which they were not wont to fall in punishment of their falling into other sinnes from which they ought to haue kept themselues And though this be generally true in the case of all sinnes and God is offended with them all and doth punish all yet more particularly doth he as S. Augustin sayth punish secret (u) Aboue all thinges take heed of Pride Pryde by open lust So is it related of Nabuchodonosor That for the punishment of his pryde he lost his Kingdome was cast out of
as much as may be that so being frighted he may fall afflicted as vnder the weight of a heauy burthen without hope of help Thus did he proceed with Iudas from (a) This is the vsuall tricke of the Diuel whose sight he tooke the grieuousnesse of the sinne when he was to commit it but afterwards he represented to his mind what a huge crime it was to haue sold his maister and for so meane a price and to such a death And thus he blinded his eyes by the greatenesse of the sinne and made him fast in the snare and from thence he carried him into hell So that as he blindeth some by their good workes letting them see the same and remouing their sinnes out of sight that so he may deceiue them through pryde so from others he hideth the memory of the mercy of God and the good deedes which by his grace they haue performed and he bringes their sinnes into their remembrance and so pulls them downe by desperation But (b) A most profitable aduice as the remedy of the former was That when he would vainely hoyse vs vp into the ayre we were to fasten our selues to the earth not considering our peacockes feathers but the durty feete of our sinnes which we had committed or should commit if it were not for the help of God so in this other deceit our remedy must be to transfeâ—re our eyes from our sinnes and to lodge them vpon the mercy of God and vpon the good deedes wherein by his grace we haue imployed our selues For when our sinnes do striue to make vs despayre it wil be very well done to call the good deedes to mind which we haue done or do performe according to the example which we see in Iob and King Eâ—echias But (c) Note this for it is a most comfortable and withall a most safe doctrine this must not be done for the placing of confidence in our owne good works in as much as they are ours for feare that least when we are flying from one snare we fall into another but to the end that we may hope in the mercy of God that since he did vs so much fauour as to make vs by his grace to do well he will reward it in vs yea euen to a cuppe of cold water which we gaue for his sake And that for as much as he hath placed vs in the course of doing him seruice he will not leaue vs in the halfe vvay since his vvorkes are perfect as himselfe is and it was a greater matter for him to draw vs formerly out of emnity against him then to conserue vs now in amity with him This (d) Philip. 1. S Paul doth teach vs saying If when we were enemies we were made friendes with God by the death of his Sonne much more now that we are made friends shall we be saued in his life It is most certaine that since his death was of power to raise the dead his life will be as able to preserue life in them that liue If he loued vs when we loued him not he will not vnloue vs since now we loue him So that we may presume to say with (e) Philip. 1. S. Paul That he who began this good worke in vs will continue it euen to the day of Iesus Christ And if the Diuell procure to trouble vs by laying those sinnes before vs which we haue coÌ„mitted let vs consider that he is neither the party offended nor yet the iudge who is to giue any sentence concerning vs. It is God whome we offended when we sinned and he it is that must iudge both men and Diuells Therefore let not that trouble vs which this accuser doth obiect against vs but let vs be comforted in that he who is the true iudge doth pardon and absolue vs by (f) God absolueth vs from our sinnes by means of the sacraments which are ministred by his true Priests meanes of Pennance and of his Priests and Sacraments This is that which (g) Rom. â— S Paul sayth If God be for vs who shall be against vs he that pardoned not his owne Sonne but deliuered him vp for vs. And how then shall it be possible that he hauing giuen vs his Sonne shall not with him haue giuen vs all thinges Who shall be able to accuse the elect of God It is God that iustifyeth who shall condemne All this sayth S. Paul And this being considered ought to giue vs great strength of hart and to hope well for that which is to come since we haue such tokens for what is past Nor let vs be frighted by our sinnes since the eternal Father did punish his only Sonne for them that so man might haue his pardon who deserued to be chastized if he would dispose himselfe to sue it out And since he is pleased to forgiue vs what can the Diuell get by crying out in demaund of Iustice. The Iustice due for all the sinnes of the world was once done vpon the Crosse and it fell vpon the innocent Lambe Iesus Christ our Lord that so euery sinnefull person that would might approach to him and might enioy the benefit of hi redemption when (h) Not by sayth alone but accompanied with Pâ—unâ—nce shall we be saued if we haue sinned he should be pardoned by doing pennance What kind of Iustice would it therfore be to punish the sins of a penitent man a second tyme in hell they hauing beene sufficiently punished once before vpon the person of Iesus Christ our Lord I say punished with hell for I speake of a penitent who is already baptized and who hath now by meanes of the Sacrament of pennance â—eceaned pardon and grace which was lost because to such a one the punishment of hell which is eternall is changed into temporall which is either satisfyed in this life with good works or in (i) They who haue not satisfied in this life nor will beleeue a Purgatory where they may satisfy in the next shall be â—aâ—e to do it in Hell Purgatory by suffering those other paynes Yet (k) Note this and thereby learne to answere the obiection which is made by ProtestaÌ„â—s let no man conceaue that the not taking totally away the payne proceedes from any want in the redemption of our Lord whose vertue is and worketh in the Sacraments * Psalm 129. For his redemption is aboundant as Dauid sayth but this happeneth by the fault of the penitent who wanted disposition to receaue more And such griefe shame he may haue for his sinnes that he may rise from the feet of his Confessour fully pardoned as wel of all the paine as of all the guilt no lesse then if he had then receaued holy Baptiâ—me For in Baptisme all that is taken away in them who are but euen moderatly disposed to the receauing of it Let all men know that the Oyle which our great Elizaus Iesus Christ our Lord did giue vs when he gaue vs
thinges togeather by saying He (g) Marc. vâ—â—uno that shall belieue and be baptized he shall be saued The same Lord of ours sayd also to his Apostles when he instituted the Sacrament of Pennance Whose (h) Ioan. 10. sinnes you shall pardon they are pardoned c. and consequently grace and iustice is giuen by this Sacrament since there can be no pardon of sinne vnles grace be giuen withall which is signifyed and contayned in all the seauen Sacraments of the Church And it is giuen to him that receaueth them welâ— euen with more abundance then (i) To which dispositioÌ„ out of the Sacrament there would not be allowed so great a grace though yet still the receaâ—â—â— must haue good dispositioÌ„ if he meane to acquire new graâ—e and not to coâ—â—â—t a new â—acri ledge there is disposition in the receauer in regard that they are priuiledged workes which by the very being receaued do conferre grace Therefore ought they to be receaued and renewed in extraordinary manner as the Catholike Church doth belieue and teach vs. Now (k) This is worthy oâ— great consideration if Fayth were in the beginning of the Church so frequently mentioned preached it was fiâ— to be so because the fayth was then newly planted and the endeauour was to make infidells receiue it and to enter by it as by the first gate which sheweth the way to saluation that when once they were come in they might be informed more particulerly both of what they were further to belieue and what they were to do So also was it necessary in those tymes to expresse after a particuler manner the mystery and high valew of the passion and death of our redeemer Iesus Christ who with extreame dishonour had then byn crucified and how the fayth of this mystery maketh men belieue and confesse That vpon that wood which to outward appearance was so dishonourable that diuine life was hanged and that there in the middest of the earth God wrought by meanes of his death the recouery and saluation of the world This fayth being such doth honour the dishonour of the Crosse and is the exaltation of that basenes which was exercised thereon in a strang and extreame manner For which reason it was fit to make often mention of the name of fayth and that with great respect since it resulted to the honour of Iesus Christ our Lord of whose person and merits she (l) The Church giueth testimony by preaching the height thereof So as if the Scripture say That men are iustifyedly fayth it is not meant as if that alone were sufficient but because it is the beginning and foundation and rote of all that is good as the Councell of Trent defineth and (m) O how true is this they who attribute iustification to fayth alone do but seeke for comfort in their tepidities or in the impiety of their liues desiring to secure themselues by the way of belieuing that their Circle may be the wider in the way of liuing And the peace and confidence of a good conscience which is caused by perfect charity these men will needs obteine without the taking of such paines as the perfection of vertue doth require Yea and they content not themselues herewith but although according to the very truth no man can be entirely certayne in this life whether he be worthy of loue or hate though yet according to the grace verâ—ue which he hath more or lesse he may haue more or fewer reasons of confidence yet these men who giue that certainty to such as belieue according to their owne imagination that they are pardoned by God which a Christian man is to haue in belieuing an article of fayth are people deceaued by the diuell and these things are belieued by such as haue neyther any firme ground of fayth nor any sanctity of life but are haters of all obedience and who being blindfold go groping after the mysteries of God and indeed if they were not blinded the diuell could not so easily deceaue them CHAP. XLV Why our Lord did resolue to saue vs by the meanes of Fayth and not of humane Reason and of the great subiection which we must yield to those things which our Fayth doth teach of the particuler deuotion which we owe in especiall manner to that which our Lord Iesus taught vs by his own sacred mouth THE methode of the words of this Treatise did require that after the first word therof I should declare the second to thee but the order of the sentences whereof the first and the third say the same thing requireth that forbearing at the present to touch the second I now declare the third which sayth thus Incline thyne care By this thou art to note that so great is the height of the mysteries of God and so low poore is thy reason and so easily subiect to deceite that for the security of our saluation God resolued to saue vs by our faith and not by our knowledge And this not without most iust cause because since the world as Saint Paul sayth did not know God by meanes of wisedome but sell impertinently vpon many crrours asâ—â—â—bing the glory of God to the Sunne and Moone and other creatures And because others who by the trace of those creatures came to know God tooke such a deale of pride in their way of tracing the knowledge of a thing so high this light was taken away for their pride which our Lord had giuen them through his goodnesse and so they fell into the darknesse of idolatry and into a multitude of other sinnes such as they had fallen into who neuer had knowne God For which reason as after the fall of the wicked Angells God taking as a man may say a kind of warning by that he would not suffer any creature to remaine in heauen that could be able to sinne perceiuing how ill the creatures serued themselues of reason and because the world as S. Paul sayth did not know God by wisedome he would not leaue the knowledge of him the saluation of themselues in the hands of their wisedome Therefore as soone as the holy Ghost had giuen vs counsaile by the two words already mentioned of Heare and See he doth instantly aduise vs by a third which sayth Incline thyne eare Whereby he giueth vs to vnderstand that we must submit our reason most profoundly not be too confident therin if we meane that our hearing and our seeing which were giuen vs for our good may not be the occasion of our eternal perdition Certayne it is that many haue heard the word of God and haue had an excellent sight and notice of high and subtile things but yet because they rested vpon the curiosity of their sight more then they did â—â—cline the eare of their reason with obedience their sight grew to be starke blindnes they went stumbling in the light of Noone-day as if it had beene in vtter darkenes If therefore
as a stone by the weight which 〈◊〉 hath worketh downeward so through the corruption (a) That is the ill inclinatioÌ„ which it leaues behind euen after the remission thereof in Baptisme or original synne which we carry about vs we haue a most ardent inclination to the workes of sense of honour and of profit making idolls of our selues and doing that which we do not for the true loue of God but of our selues Most liuely we are towards the earthly things which concerne vs and all dead towards the taking of any gust in the thinges of God That (b) Because our appetite doth naturally now command our reason exerciseth authority ouer vs which should obey and that obeyeth which should commaund And so miserable we are that vnder the persons and priuiledges of men we harbour the appetites of beastes which lye hidden in vs and our harts are drawne downe towards the earth What shall I say to thee but that in as many weake and dry and deformed and disordered deeds as thou shalt see thou mayst obserue and conclude vpon the corruption and confusion which the man who is without the spirit of God doth carry in his actions and passions And (c) A good lesson as soone as thou behouldest any of them retire presently into thy selfe and ponder that thy selfe is the same thing for as much as concerneth thee if God had not giuen thee help And if thou be (d) Many do thinke that they are recouered who still are sicke indeed recouered thou wilt know that it was only God who opened thy hart to the feeling of him who subdued thy affections to the dominion of reason and who made that distastefull to thee which formerly was delightefull and who gaue thee an appetite to those things which before were so vnsauoury who operateth new workes in thee It was God as S. Paul (e) Philip. 〈◊〉 saith It is God who worketh in vs a will and an executing of it through his good will But (f) Take heed of this monstruous and vnmanly arrour and consider this place of Scripture well expounded by this Authour conceaue not vnder colour of this that the free-will of man worketh nothing in good workes for this should be a great ignorance and errour But it is said that God worketh the willing and the finishing because he is the principall operatour in the soule of him that is iustifyed And he it is who moueth and sweetly induceth the free will to worke and cooperate with him as S. Paul (g) â— Cor. 3. saith we are the helpers of God who doth procure by inciting and assisting a man that he may freely giue his consent to good workes And therefore doth he worke because by his proper and free will he willeth what he will and he worketh that which he worketh and it is in his power not to do it But God doth worke more principally in producing the good worke and helping the free will that it may concurre to the production therof and the glory both of the one and of the other is only due to God And therefore if thou wilt be sure not to erre be not curious in sifting out the blessings of nature and of thy free will what giftes of grace thou hast for this is fitter for such as are learned but go thou with thyne eyes shut after the direction of sound faith which admonisheth vs to giue the glory of them both to God and that we as of our selues are not sufficicient so much as to thinke one good thought Gonsider that which S. Paul sayth reprehending such an one as shall ascribe any good to himselfe What hast thou which thou hast not receaued and if thou haue receaued it of what doest thou glory as if thou hadst not receaued it As if he had sayd If thou haue the grace of God whereby thou pleasest him and whereby thou performest workes though neuer so excellent do not glory in thy selfe but in God who gaue it And (h) See how all kind of pride is euen in all reason to be for euer plucked vp by the roots if thou wouldest glory in the good vse which thou doest make of thy free-will and in consenting to those good inspirations of God and of his grace yet neither must thou glory in thy selfe for this but in God who wrought it by inciting and mouing thee sweetly and by giuing thee thy very free-will it selfe whereby thou mightest consent freely And (i) Note this excellent gradation if yet thou wouldst fayne glory because when thou couldest resist that good motion and inspiration of God thou didst not do it yet euen of this little thou art not to glory because first that were not so properly to do any thing as to leaue to do it next thou didst owe euen that to God For when he holp thee to consent to good he did incidently assist thee in not resisting it And whatsoeuer good vse thou hast made of thy free-will in that which concerneth thy saluation is all of it the guift of God deriued from (k) For which his holy Name be euer praysed that mercifull predestination whereby he determined to saue thee from all eternity Let therefore all thy glory be in God alone of whom thou holdest all the good thou hast And know that without him thou hast nothing of thyne owne stocke but vanity and impiety and indeed the thing which we call Nothing And in conformity of this there is a glosse vpon that Text of Saint Paul He (l) Galat. â— that thinketh himselfe to be somewhat whereas indeed he is nothing doth deceaue himselfe which sayth A man of himselfe is but vanity and sinne and if he be any thing better it is by our Lord God that he is so And agreably to this S. Augustine sayth Thou (m) See how humble the sublime S Augustin is O Light didst open myne eyes thou didst awake me illuminate me and I saw that the whole life of man vpon earth was but tentation and that no good man can glory in thy sight nor is any man so iustifyed that liueth For if he haue any goodnes great or little thy guift it is and that which is ours is but sinne In what then shall any man take glory Shall he peraduenture glory in euill This is no glory but misery Shall he glory then in the good he hath No for it belongeth to another Thyne is the good O Lord the glory must be thyne And agreably to this the same S. Augustine sayth els where O Lord (n) Loue and imitate this incoÌ„parable Saint our God I confesse my pouerty to thee and to thee be rendred all glory for all the good that I haue done is thyne I confesse according to that which thou hast taught me that I am no other thing then meere vanity A shaddow of death A deep and profound piâ—t An empty and barren soyle which without thy benediction doth bring
Hier. 18. saith That if we depart from doing his will he will also repent himselfe of the good he promised Not that God can repent since he is not capable of any change but his meaning is That as one who repenteth himselfe doth vndoe the thing which he had done so will he discharge the sentence of punishment which he had giuen against a man if he do pennance and he will retract that promise which he made of doing him good if that man depart from him CHAP. LXXXIIII What a man is of his owne stock and of the great benefits that we enioy by Iesus Christ our Lord. RETVRNING then to our purpose it is plaine how well this law and practise is fulfilled by Almighty God He heareth and he seeth since he did so soone heare the prayer and see the teares of this (a) Ezechias King And did comfort him not only him but the same he doth to others as Dauid (b) Psal 33. saith The eyes of our Lord are vpon iust persons and his eares are bent towards their prayers to deliuer their soules from death and to susteyne them in tyme of hunger I well belieue that thou likest well this word and yet I belieue also that the cōdition vnder which it is said doth put thee into some feare A blessed thing it is that the eyes and eares of God are present to vs. But yet thou wilt say In what case am I for he speaketh that of such as are iust and for my part I am full of sinne Thou saiest true and see that thou do truly belieue it For if there were any men who had no sinnes who should they in all reason be rather then the holy Apostles of Iesus Christ our Lord who as they were nearer to him in conuersation of body so were they also in sanctity of mind and so as that none do equall them excepting only the blessed Mother of God who equalleth and exceedeth both them and the Angells And although S. Paul (c) Rom. 8. do say both in his owne person and in that of the Apostles also That they receiued the first fruites of the spirit which signifieth greater grace and giftes then were imparted to other men yet neuerthelesse our Lord commauded them to say that prayer of the Pater Noster whereof this is a part Forgiue vs our debtes or sinnes And since this prayer is for euery day it is plaine that we are told thereby that (d) Be not rash in mistaking but read on and thou wilt see that this is meant of venial sins as distraction in prayer idle words or thoughts and the like not of such others as depriue the soule of grace we haue faultes and that euery day we commit one or other And therefore (e) 1. Ioan. 1. S. Iohn said Yf we say that we haue no sinne we deceaue our selues and truth is not in vs. Now if all men haue synne excepting him alone who is God as well as man and her who is his true Mother for whome were those wordes spoken That the eyes of our Lord are vpon iust persons and his eares are inclined to their prayers I answeare that God is not humorous nor yet doth he pay men with wordes alone sines we see that as he said so he performed with King Ezechias and in numerable others also whom he heard and saw But (f) See heere the verity purity of Catholik doctrine concerning grace and sinne works do thou know that he is a iust person who is not in mortall sinne since such an one is in grace and is the friend of God and of this sort there are many although they haue veniall sinnes But now when there is speach of these last there is none who can truly lay that he is wholy free And to the end that thou mayst be thankefull for this grace and iustice to that Lord through whose merits they are giuen to such as are well disposed thou art to vnderstand that iust persons haue in them two kinds of good some of nature others of grace though Pelagius be in a chafe at this last who said That a man is iust through the good workes which he doth by the strength of his owne nature without needing that grace and strength which is infused by God This errour is condemned by the Catholike Church which commaundeth vs to belieue That of our nature we are sinners first by originall sinne and them by others also which with our will we commit afterward and that in those other workes which yet are after their manner good but yet still within the only latitude of morality and these are the best that we can worke by force of nature true iustice doth no way consist For this it is that S. Paul (g) Rom. 3. saith That no man is iust that is to say of himselfe for we are all sinners of our selues The being iust is giuen to vs it groweth not out of our soyle or stocke for to haue it (h) Christ our Lord is only iust originally of himselfe al other creatures yea euen the pure mother of God her self were to be iustifyed by his redēption She was secured from falling into the least sinne either originall or actual because his passion wrought in her holy soule by way of Preseruatiue we are freed after falling because it workes in vs by way of remedy so is the priuiledge of Christ our Lord alone who not by meanes of any other but of his only selfe is the true iust person and in whose workes and death is true iustice For if in the workes which we can do by our nature did consist true Iustice or that by them we could deserue it Christ Iesus (i) The protestāts will heere find that they haue no reason to slander vs in this point according to their custome had died in vayne as S. Paul saith since we might haue obteined that without his death which he purchased for vs therby The same Apostle (k) Galat. 3. saith That Christ is made iustice to vs and he saith it because the merit of our iustice doth consist in his workes and death which (l) Suspēd your rash iudgment a while if you be a Protestāt and read the 88. chapter which wil deliuer you from errour in this point merit he communicateth to vs by Faith and by loue which is the life thereo◠and by the Sacraments of the Church as we declared before And thus are we incorporated in Christ Iesus and the grace of the holy Ghost is giuen vs by the infusion whereof into our soules we are made the adopted Sonnes of God pleasing to him and so we also receaue vertues and giftes to the end that we may worke agreeably to the high state of the grace which was giuen to vs. By all which we are made truly iust in the sight of God by a iustice which is ours and which dwelleth in vs and (m) Note this which
is a distinct thing from that wherby Christ is iust And from hence it commeth that although the workes which we did before were meane and of aâ—â— imperfect kind of goodnesse and which had noâ— in them any true iustice nor could deserue 〈◊〉 haue it as being of our owne stocke and store yet those thinges which now we do being oâ—â—â— in the state of grace are of so high valew and are workes so truely iust as that they deserue an increase of iustice according to that of (n) Apocâ— 22. S. Iohn He that is iust let him be yet more iust and they are worthy to obtaine the kingdome of God as it was sayd by (o) 2. Tim. 4. S. Paul That the Crown of iustice was kept for him This vnspeakable benefit do we owe to Iesus Christ but (p) See heer how honourable to Christ our Lord the doctrine of the holy Catholike Church is in the point of workes this is not all For as it is the ordinance of God that no man shall obtaine grace and iustice but by the merits of this Lord so is it also that none of them that haue it is able to increase or euen to conserue it but by their being vpheld by this Lord as a liuing member is by his head as the fruitful branch is by his vine and as the building is by his foundation For although by gayning grace and iustice for them he gaue them as hath beene sayd a good (q) Because God through Christ our Lord would haue it so title by the way of merit to the kingdome of heauen as also that they should obtaine by prayer that which they would aske as they ought yet if they had a mind to enioy the same and to vse it rightly they must not do it like people which would disband from their captaine or deuide themselues from their head or as if they could go vpon their owne feet alone without the help of any other No a soule must rely vpon and be vnited to this (r) Christ Iesus our Lord. blessed head to the end that (f) See the excellent immaculate doctrine of the holy Catholik Church Grace may be conserued to it and that from thence a certaine spirituall strength may come which may proceed and accompany and follow the good works that it shall do and without which those good workes cannot be meritorious as is declared by the Councell of Trent And by this meanes the prayers which that iust person shall make will be worthy of the eares of God and to obtaine that which the man desires Salomon (t) 2. Para. 6. did begge of God That he who should pray in the Temple which he had made on earth might be heard by God from heauen granting that which should be desired And the true and most excellent Temple of God is Iesus Christ our Lord in respect that he is man in whome as S. Paul sayth The accomplishment of diuinity doth corporally remaine That is it remayneth in him not only by way of grace as it doth in the Angells and in holy men but in another fashion of more weight and valew by the way of the personall vnion whereby that sacred humanity is raised vp to haue the dignity of being personated in the word of God which is one of the three persons of the Blessed Trinity This is that Temple whereof Dauid sayd God heard my voyce from his holy Temple And he that in this Temple shall vtter the speach of prayer which is inspired by his spirit and resting vpon him as a liuing member which demandeth succour by the merits of his head which is Iesus Christ this man I say shall be heard by God in the title of iustice as Dauid was and all iust men were who vvere euer heard But the prayer vvhich is made without this Temple (u) That is we must be members of Christ our head by being in the state of grace which requireth that we resort to the sacrament of pennance with harty sorrow for that sin which is past a firme purpose to coÌ„mit no more for otherwise insteed of receauing a Sacrament we should commit a sacriledg by whomesoeuer it be made is a oarse and prophane prayer and vnworthy of the ares of God And not being inspired by Iesus Christ it carryeth not that broad seale whereby 〈◊〉 should be warranted and held for iust in the â—btaining of what it askes And to the end that Christ in the quality of our aduocate may giue â—ispatch to our petitions it is necessary that on â—arth we be his liuing members and inspired to â—ray by him For although his mercy is so great â—hat many tymes he maketh the petitions of his â—ead members to be heard which are they that â—old the fayth of his Church but are not in state â—f grace yet heere we speak only of those which being made in Christ haue the dignity and the â—erit of obtayning what they aske And the hoâ—y Church our Mother well knowing the necessity that we haue of Christ in our prayers is wont â—o say to the Eternall Father at the end of hers Graunt vs this or that O God through Iesus Christ â—ur Lord. This did she learne of her spouse and maister when he (x) Ioan. 16. sayd Whatsoeuer thing you aske the Father in my name he will giue it you Let thankes O Lord be giuen to thy name â—ince through thee we are heard For thou doest not content thy selfe only with being our Mediatour to merit that grace for vs which we receaue by thee nor with being our head which instructeth and moueth vs to pray by thy spirit as we ought but thou also wilt be our (y) He obtayneth that we may be heard by our selues when we aske in his Name Bishop in heauen that so representing to thy Father that sacred humanity which thou hast and the passion which thou didst receaue thou mightst obtayne the effect of that which we desire on earth by our inuocation of thy Name So that as the holy Gâ—ospel sayd When (z) Matt. 3. Marc. 1. Luc. 3. our Lord was baptized the heauens did open themselues to him and although many haue followed in thither after him yet they are opened to none but by his meanes so may we also say that the bowels of his eternall Father which open themselues for the graunting our petitions are opened to Christ And he is the person heard by his Father since the fauour grace vvhere with we are heard we haue by him For if it were not for this as no man would be iust in himselfe so no man could be heard for himselfe And as through the great loue which our Lord did beare vs he tooke our miseryes vpon himself as his owne and he payed for them by his life death so with the same loue vvhich he carryeth towards vs although now he be in heauen if any little one of his be either naked or clad
is distinct from that whereby Iesus Christ our Lord is iust For to belieue otherwise were to imbrace a very grieuous errour which (c) The erroneous opinion of impuâ—tiue Iustice doth extremly derogate from the great and tender loue of God to man in Christ our Lord. proceedeth from the want of knowing the loue which Iesus Christ doth beare to such as are in the state of grace Whome his bowells of mercy and loue would not permit that whyleft himselfe was iust and full of all good things he should say to such as he iustifyed Content your selues with this that I abound with these good things and esteeme them for your owne as they are in me although in your selues you remayne vniust impure and naked There (d) Think seriouly of this point is no head vvhich would hold such language as this to his liuing meÌ„bers nor one Spouse to another if he should dearely loue her and much lesse will that celestiall Spouse say so vvho is giuen for a patterne to the Spouses of this world that after his resemblance they may treat and loue their fellow-spouses You men sayth (e) Ephes 5. S. Paul loue your wines as Christ loued his Church who gaue himselfe ouer for it to sanctify it and to cleanse it by Baptisme and by the word of life If then he sanctify and wash and cleanse it and that with his owne bloud which is the thing that giueth power to the Sacraments to cleanse soules by that grace of his which they impart how can that soule remaine vniust and filthy which is washed and cleansed by a thing of so extreme efficacy Now this cleanesse God did promise that he would giue in the tyme of his Messias when he sayd I will powre forth cleane water vpon you and you shall be cleansed from all your filth And our Lord in the last supper did testify That eleuen of his disciples were cleane and not after an ordinary manner but that they were wholy cleane For the veniall faults which are caused in the soule by some inordinate affections which sticke like dust vnto our feet are remoued by help of the Sacraments and their good disposition that receaue them as corporall feet are washed by materiall water as our Lord then did vse it washing both without and within and leauing them cleane from al sinne according to this testimony of (f) â— Ioâ—â— 1. S. Iohn The bloud of Iesus Christ doth cleanse vs from all sinne This bloud was called by the Prophet (g) Mich. 7. Micheas long before it was shed the sea wherein all our sinnes are drowned And he sayd God will shoot off all our sinnes into the bottome of the sea Now if these and many other places of Scripture do giue testimony that a man is pardoned and cleansed from all sinne who is there that will presume to say That a man doth neuer come to be cleansed from it For to say that sinne remayneth in a man which really and truly shal be sinne and that yet for the loue of Iesus Christ our Lord the payne which is due to that sinne should be released to him is no (h) I beseech our Lord that the truth of this discourse may sin he as deeply into thy hart as there is cause such discourse as wil serue eyther towards the verifying of the Scriptures or for the doing of Iesus Christ sufficient honour For since the payne which is due to sinne is a lesse euill to any man then the guilt of the same sin the iniustice and deformity which is caused thereby it cannot be sayd That Christ doth saue his people from their sinnes if by his merit he only obtaine that they may not be imputed to them for their punishment vnlesse first he take the guilt away by the gift of his grace nor yet that he obtayneth purity and piety for men that so detesting sinne they may keep the law of God And if the doctrine of the holy Scripture be well obserued it wil be found that when the pardon of â—inne is graunted there is giuen with all a newnesse of life and a cleane hart as if it were newly created as Dauid did desire according to that which it was (i) Isa 50. â—geâ—h 11. prophesied that it should be I will giue you a new hart and I will place a new spirit in the middest of you And I will take away from you that hart of stone and I will giue you a hart of flesh and I will place my spirit in the middest of you and I will make that you shall walke in my commandments and that you shall keep and worke my iudgementes This doth God promise to such as formerly he had told that he would cleanse them from all their filth And afterward he sayth I I will saue you from them all To (k) Be attentiue giue vs clearely thereby to vnderstand That the sauing vs from our sinnes is not only to free vs from the paine but to impart an inward cleanesse and such a hart and such a grace and such a spirit as may haue power to enable vs to keepe the commaundements of God S. Iohn (l) Apec 3. affirmeth that our Lord saith I stand at the gate and I knocke if any man open to me I will enter into him and I will suppe with him and he with me Isay (m) Isa 55. inuiteth such as are hungry in the behalfe of God that they will eate and such as are thirsty that they will drinke Our Lord saith by the mouth of (n) 2. Cor. 6. S. Paul Get you out from the middest of the wicked and do not so much as touch any thinge that is vncleane and I will receaue you I wilâ—e a Father to you and you shal be my Sonnes my daughters By which places and many others it doth euidently appeare that the benefittes which are imparted to vs by iustification are more and better then Gods not imputing to vs that punishment which is due to sinne Since withall he giueth vs his grace and cleanesse of hart and vertues and infuseth the spirit of our Lord whereby we may keep his law and so that vnder the title of being his children and of exercising our selues in good workes we may eternally enioy him And because Christ did purchase these blessings for vs togeather with the pardon of the paine he may well be proclaimed with a full mouth to be the Sauiour of vs from our sinne and (o) We are infinitely more bound to God for freeing our soules from sin then if he had only forgâ—uen vs the punishment thereof that much more for the former respect then for the later Because in vertue of that former he freeth vs from the guilt and bringeth vs to a detestation of sinne and obteineth for vs a kind of participation of God at the present and a good title for our eternally possessing him in heauen Whereby he deliuereth vs from a greater mischeife and
nor any good purpose which he hath giuen me towardes his seruice nor one day of heauen which I expect heereafter and as (z) Gen. 31. Iacob affirmed I am lesse then any of the mercyes of God And if our Lord do say that they who do all that which they are commanded are yet to humble themselues and affirme that (a) Luc. 17. they are vnprofitable seruants that they did but that which they were bound to do how much more then am I to humble my selfe since I fall into so many faults by ignorance by weaknes or by malice A slaue I am and a wicked slaue and I serue not God so much as I am able and much lesse as much as I owe him And if he had cast his eye vpon that which I haue deserued of him a long tyme is past since he would haue throwne me into hell for the sinnes which I haue committed and for many other also into which he might iustly haue permitted me to fall Let this be therfore the feeling which thou hast of thy selfe let this be the place wherein thou mayst put thy selfe since this is that which for thy part thou dost deserue And let thy care be to serue our Lord the best thou canst without reflecting greatly vpon how much it is and without conceauing that God is bound to thank thee for it or that thou art able as Iob (b) Iob. â— sayth To answere him one for a thousand of what thou oughtst him And when thou hearest men speake of the much that good workes deserue let not thy hart grow vaine vpon it but say It is thy mercy O Lord thankes be giuen to thee who hast imparted such dignity to our vnworthy seruices And by such meanes as this be thou euer sure to remayne in thy true place of being a negligent vnworthy slaue CHAP. CXIII That a man being humbled and abased by the contents of the last Chapter may enioy that greatnes which our Lord vouchsafeth to impart to the workes of such as are iust with confidence and gratitude THY soule being thus secured from the aforesayd daungers by this consideration which our Lord doth teach vs thou mayst securely enioy the greatnes and dignity which he giueth to such as are his and thou art to blesse him in regard that euen to such as naturally are but slaues he infuseth his grace whereby they are made the adopted sonnes of God and if sonnes they are heyres togeather with Christ as S. Paul (a) Rom. 8. sayth Now because it is reason that such as are receaued for the sonnes of God should liue and worke according to the condition of the Father our Lord giues them the Holy Ghost and many guiftes and vertues whereby they may serue him and performe his law and giue him gust And they who for any seruices which they could do how great soeuer they were being considered in themselues did not passe aboue the roofe of their owne houses haue now drunke deeply of the water of grace And (b) How grace doth dignify our works by what meanes this growes this is so powerfull that it maketh a fountaine euen in the bowells of them which sproutes vp as high as eternall life by the valew whereof their good workes how little soeuer they be do also rise vp reach to eternall life because they deserue it for the reasons which are already touched And now reflect vpon the difference that runs between thee being considered in thy selfe and thee when thou art considered in God and in his grace Of thy selfe thou art but a huge bill of debt and how much soeuer thou doest thou art not only vnable to deserue eternall life but not so much as to pay what thou owest whereas in God in his grace the selfe same seruice which thou art bound to do is receaued into accompt for merit of eternall life And our Lord without being obliged so much as to thanke thee and much lesse to pay thee for that which thou doest for him doth yet ordayne thinges in such sort as that the good workes of his seruantes may be rewarded by their possessing him in heauen And though God owe nothing to any man for that which man is able to do for him yet he oweth it (c) How diuinely did S. Augustin expresse this by saying that Deus is debitor bonitati suae I he debtour to his own goodnes to himselfe whose ordination is in all iustice and reason yea and that most entirely to be accomplished Giue therefore glory vnto God for these fauours and know that if he had not bin a Father of mercy to S. Paul in giuing him a life which was full of merits S. Paul would not haue presumed to say when he was neere his death That the iust iudge was to giue him a crowne of iustice God (d) God sheweth his mercy in first giuing his grace and then his iustice in rewarding it according to his promise and it all redoundeth to his glory crowned him by iustice but first he gaue him the merites of grace and so doth all redound to the glory of God eyther vnder the title of a iust Rewarder of that which we haue done well or as a mercifull and primitiue Imparter of the good which we haue done and no man can deny this but he that will depriue God of his honour Put thy selfe therefore into thyne owne true place and esteeme thy selfe worthy of hell and of all miseries and vnworthy of the least good And (e) See heere the excellent immaculate doctrine of the holy Catholik Church yet be not dismaied by this consideration of thyne owne basenes but discharging all kind of pusillanimity hope thou in the mercy of God that since he hath placed thee in his way he will strengthen thee so farre as to proceed therein till thou mayst gather the fruit of eternall life from those good workes which heere by his grace thou didst performe CHAP. XCIIII That from the loue which we beare our selues we must draw a reason of louing our neighbours SINCE already thou hast vnderstoood with what eyes thou art to looke both vpon thy self and vpon Christ our Lord it remaines for the fulfilling of the prophets wordes which bid thee See that thou know with what eyes thou art to looke vpon thy neighbours that so on all sides thou maiest haue light and that no darknes may find thee out And for this purpose thou art to note that he beholdeth his neighbour well who beholdeth him with eyes which (a) The only good payre of spectacles through which we are to looke vpon our Neighbours first did passe both though himselfe and through Christ our Lord. My meaning is this When a man findeth trouble and paine for as much as concernes his body or else affliction ignorance and frailty for as much as concernes his soule it is playne that he feeleth incommodity and his sicknes troubleth him and he desireth nothing lesse then
pag. 166. Chap. 34. That the perfect life of such as haue belieued our fayth is a great testimony of the Truth therof and how farre Christians haue exceeded all other Nations in goodnesse of life pag. 169. Chap. 35. That the very conscience of him that desyreth to obtaine vertue doth testify that our Faith is true and how the desire of leading an euill life doth both procure the loosing of Faith hinder the getting it pag. 175. Chap. 36. That the admirable change which is made in the hart of sinners and the great fauours which our Lord doth do them who follow him with perfect vertue and do call vpon him in their necessityes is a great testimony to the truth of our Fayth pag. 179. Chap. 37. Of the many and great good things which God worketh in the soule that followeth perfect vertue that this is a great proofe that our Fayth is true because that did teach vs meanes how to obtaine those graces pag. 183. Chap. 38. That if the power greatnes of the worke of Belieuing be well pondered we shall find great testimony to proue that it is much reason that the vnderstanding of man do serue God by imbracing of Fayth pag. 188. Chap. 39. Wherein answere is giuen to an obiection which some make against our Fayth by saying that God teacheth things which are too high pag. 191. Chap. 40. Wherin answere is made to theÌ„ who obiect against the receauing of Fayth that it teacheth meane and low thinges of God and how in these meane thinges which God teacheth most high glory is contayned p. 193. Chap. 41. That not only the glory of our Lord doth shine in the humble thinges of God which our Faith teacheth but also our owne great profit our strength and vertue pag. 200. Chap. 42. VVherein it is proued that the Truth of our Fayth is infallible as well in respect of them that haue preached it as of them who haue receaued it and of the manner how it was receaued pag. 203. Chap. 43. That such is the greatnesse of our Fayth that none of the aforesayd motiues nor any other that can be deliuered are suffâ—cient to make a man believe with this diuine Fayth vnles our Lord doe incline a man to belieue by particuler fauour pag. 207. Chap. 44. That we must giue our Lord great thanks for the guift of Fayth and that we must vse it to the end for which it was giuen in such sort as that we attribute not that to it which it hath not and what both the one and the other is pag. 214. Chap. 45. Why our Lord did resolue to saue vs by the meanes of Fayth and not of humane Reason of the great subiection which we must yield to those thinges which our Fayth doth teach of the particuler deuotion which we owe in especiall manner to that which our Lord Iesus taught vs by his owne sacred mouth pag. 223. Chap. 46. That the holy Scripture must not be declared by what sense one will but by that of the Church of Rome and where that declareth not we must follow the vniforme exposition of the Saints And of the great submission and subiection which we must performe to this holy Church pag. 227. Chap. 47. VVhat a terrible chastisement it is when God permitteth men to loose their Faith and that it is iustly taken away from them that worke not in conformity of what it teacheth pag. 232. Chap. 48. VVherein the former discourse is more particulerly prosecuted and it is declared what dispositions are requisite for the beginning to read and vnderstand the diuine Scripture the holy Doctours pag. 237. Chap. 49. That we must not grow in pride for not hauing lost our Fayth as others haue done but rather we must be humble with feare and the reasons which we haue for being so pag. 244. Chap. 50. How some vse to be much deceaued by giuing credit to false Reuelations and it is particulerly declared wherein true liberty of spirit doth consist pag. 249. Chap. 51. Of the way wherein we are to carry our selues that we may not erre by such illusions and how dangerous the desire is of Reuelations and such things as those pag. 256. Chap. 52. VVherein some signes are giuen of good bad or false Reuelations or Illusions pag. 260. Chap. 53. Of the secret pride Whereby many vse to be much deceiued in the way of Vertue and of the danger that such are in to be ensnared by the illusions of the Diuell pag. 264. Cap. 54. Of some propertyes which they haue whoÌ„ we sayd to be deceaued in the last Chapter how necessary it is to take the opinion of others and of the mischiefe that men are brought to by following their owne pag. 267. Chap. 55. That we must fly fast from our owne opininion chuse some person to whome for the loue of God we must be subiect and be ruled by him and what kind of man he must be and how we must carry our selues with him pag. 274. Chap. 56. Wherein he beginneth to declare the second word of the verse and how we are to consider of the Scriptures and how we must restayne the fight of our eyes that we may the better see with those of our soule which the freer they are from the sight of creaturs the better shall they see God pag. 279. Chap. 57. That the first thing which a man must see is himselfe of the necessity which we haue of this knowledge and the inconueniences that grow vpon vs through want thereof pag. 284. Chap. 58. That we must be diligent to find out the knowledge of our selues by what meanes this may be done that it is fit for vs to haue some priuate place into which we may dayly retire our selues for a tyme. 291. Chap. 59. Wherin he prosecuteth the exercise which conduceth to the knowledge of ones selfe and how we are to profit in the vse of reading of Prayer pag. 296. Chap. 60. How much the Meditation of death doth profit towards the knowledge of a mans selfe and of the manner how it is to be meditated for as much as concerneth the death of the body pag. 299. Chap. 61. Of that which is to be considered in the meditation of Death about that which shall happen to the soule that so we may profit the more in the knowledge of ourselues pag. 302. Chap. 62. That the dayly examination of our faults helpeth much towards the knowledge of our selues of other great benefits which this practise of Examen doth bring and of the profit which commeth to vs both by the reprehension of others and those also which our Lord doth interiourly send vs. pag. 308. Chap. 63. Of the estimation which we are to make of our good works that we may not fayle thereby in the knowledge of our selues and of true Humility and of the meruailous example which Christ our Lord doth giue vs for this purpose pag. 313. Cha.
64. Of a profitable exercise of knowing the being which we haue in Nature that by it we may obtayne Humility pag. 316. Chap. 65. How the exercising of our selues in the knowledge of the supernaturall being which we haue of grace doth serue towards the obteyning of Humility pag. 321. Chap. 66. Wherein the aforesaid exercise is prosecuted in particuler manner pag. 326. Chap. 67. Wherein he prosecuteth the former exercise and of the much light which our Lord is wont to giue by meanes thereof whereby they know the greatnes of God and as it were the Nothing of their litlenes pag. 332. Chap. 68. Wherein he beginneth to treate of the consideration of Christ our Lord and of the mysteries of his life and death and of the great reason we haue to exercise our selues in this consideration and of the great fruites which grow from thence pag. 336. Chap. 69. Wherein he prosecuteth that of the former Chapter pondereth this passage of the Canticles in contemplation of the passion of Christ pag. 343. Chap. 70. That the exercise of prayer is most important and of the great fruit which is reaped thereby pag. 350. Chap. 71. That the pennance due to our sinnes must be the first pace whereby we come to God conceauing true griefe for them and making true Confession thereof and satisfaction pag. 361. Chap. 72. How the second pace towardes the bringing vs to God is the giuing of thankes which we owe him for his hauing so deliuered vs and of the manner how this is to be done by meanes of diuers Misteryes of the Passion which are to be meditated in diuers dayes pag. 363. Chap. 73. Of the way which we are to hold in the consideration of the life and passion of Iesus Christ our Lord. pag. 367. Chap. 74. Wherein the way of considering the life of Iesus Christ our Lord to the end that it may be of greater profit to vs is prosecuted in a more particuler manner pag. 369. Chap. 75. VVherein some directions are giuen for our greater profit in the aforesaid exercise of Prayer and for the auoyding of some inconueniences which to ignorant persons are wont to arriue pag. 374. Chap. 76. That the end of Meditation of the Passion is to be the imitation thereof and what is to be the beginning and ground of greater things which we are to imitate pag. 380. Chap. 77. That the Mortification of our passions is the second fruit which we are to draw out of the meditation of the passion of Christ our Lard and how we are to vse this exercise that so we may gather admirable fruit thereby pag. 388. Chap. 78. That the most excellent thing which we are to meditate and imitate in the passion of our Lord is the loue wherewith he offered himselfe to the Eternall Father pag. 394. Chap. 79. Of the burning Loue wherewith Christ Iesuâ— loued God and men for God from which loue as from a fountaine that did spring which he suffered in the exteriour and that also which he suffered in the interiour which was much more then the other pag. 403. Chap. 80 Wherein is prosecuted the tendernes of the loue of Christ towards men and of that which caused his interiour griefe and gaue him a Crosse to carry in his hart all the dayes of his life pag. 409. Chap. 81. Of other profitable Considerations which may be drawne out of the Passion of our Lord and of other meditations which may be made vpon other points and of some directions for such as cannot easily put that which hath bin said in practise pag. 415. Cap. 82. How attentiuely our Lord doth heare vs how piteously he doth behold vs if we manifest our infirmityes to him with that griefe which is fit and how ready he is to cure vs and to do vs many other fauours pag. 420. Chap. 83. Of two threates which God vseth to expresse One absolute and the other conditionall and of two kinds of promises like those threats and how we are to carry our selues when they arriue pag. 426. Chap. 84. What a man is of his owne stocke and of the great benefits that we enioy by Iesus Christ our Lord. pag. 429. Chap. 85. How lowd Christ cryed out and doth euer cry out for vs before the Eternall Father and with how great speede his Maiesty doth heare the prayers of men and bestoweth benefittes vpon them by meanes of this out-cry of his sonne pag. 438. Chap. 86. Of the great loue wherewith our Lord doth behold such as are iust and of the much that he desyâ—eth to communicate himselfe to creatures and to destroy our sinnes which we must behold with detestation that God may looke vpon them with compassion pag. 446. Chap. 87. Of the many and great benefits which come to men in that the Eternall Father doth behold the face of Iesus Christ his Sonne pag. 451. Cap. 88. How it is to be vnderstood that Christ is our Iustice least otherwise we should fall into some errour by conceauing that iust persons haue not a distinct iustice from that whereby Iesus Christ is iust pag. 457. Chap. 89. That sinne doth not remaine in iust Persons but that the guilt of sinne is destroyed in them that they are cleane and acceptable to God pag. 462. Chap. 90. That the graunting that there is perfect cleanesse from sinne in such as are iust by the merits of Christ Iesus doth not only not diminish his honour but much more declare it pag. 467. Chap. 91. How some passages of holy Scripture are to be vnderstood wherein it is said that Christ Iesus is our Iustice and such other propositions as that is for the better declaration of the precedent Chapters pa. 472. Chap. 92. That we must fly fast from pride which is wont to grow vp apace by occasion of good workes considering the much which is merited by them and of a particuler instruction which Christ hath giuen vs wherby we may profit against this tentation pag. 476. Chap. 93. That a man being humbled and abased by the contents of the last Chapter may enioy that greatnes which our Lord vouchsafeth to impart to the works of such as are iust with confidence gratitude p. 483. Cap. 94. That froÌ„ the loue which we beare our selues we must draw a reason of louing our neighbours p. 486. Cap. 95. That from the knowledge of the loue which Christ beareth to vs we are to draw a reason for louing our neighbours pag. 488. Chap. 96. Of another consideration which teacheth vs in excellent manner how we are to carry our selues with our Neighbours pag. 491. Chap. 97. He beginneth to treate of that word of the verse which sayth Forget thy people And of the two sorts of men which there are good and bad of the names which are giuen to euill men and of their seuerall significations pag. 497. Chap. 98. That it doth much import vs to fly from this Citty of the wicked which is the world and how ill
THE AVDI FILIA OR A RICH CABINET FVLL OF SPIRITVALL IEVVELLS Composed by the Reuerend Father DOCTOVR AVILA Translated out of Spanish into English Omnis terra adoret te psallat tibi Psal 65. Let all the earth adore thee sing to thee O Lord. Permissu Superiorum M.DC.XX THE DEDICATORY TO ALL ENGLISH CATHOLIKES HAVING receaued the honour and happines to be a member of your Holy Communion and on the other side hauing done you nothing but dishonour by leading an vnprofitable life at least and most vnvvorthy of the high vocation of being a Catholike I haue had too much reason to cast my thoughtes vpon thinking hovv I might make you some little part of amendes Nothing came to my mind vvhich might also be vvithin the measure of my povver but the presenting you vvith this Book vvhich togeather vvith my selfe I cast at the feet of you all vvith an humble and most reuerend affection Our Lord doth knovv hovv much need I haue of all your prayers and the high account vvhich I make of them vvhereby you may ghesse hovv much in earnest I desire the same And because there is amongst you a Religious Person a true seruant spouse of Christ our Lord by vvhose meanes through the goodnes of God I am grovvne to an increase of some good desires to doe him Seruice and vvho made much impression vpon my mind tovvards the making me translate this very Booke I do also dedicate it to the same person in a particuler manner as a token of Eternall Gratitude And I beg of that Soule that vvhen by vvay of Exchange for the great Treasures vvhervvith God hath trusted her she shall be remitting her deuout Petitions to that diuine Maiesty the necessityes of myne may not be layd aside Our Lord Iesus graunt by the precious merits of his bitter Passion vvhich I beseech him to apply to vs all by the intercession of his Immaculately conceaued Mother the Queene of Heauen that vve vvho by his grace are in these difficult tymes made members of his Militant Church vvhich to vs indeed is so truely Militant may one day by his goodnes arriue to be also meÌ„bers of the Triumphant Where clearely and at once vve shal be sure to see and vvonder at the inestimable riches of Mercy vvhervvith our Lord did choose vs fevv out of so many millions of soules to professe his Truth and Fayth vvith so much preiudice to our selues in all those thinges vvhich the Foolish and Childish World is vvont to hold so deare Only vve must take care that vve continue in it to and in the end and in the meane tyme also to accompany our Fayth by such good vvorks as may become this high Profession for else vve shall but double our damnation Our Lord deliuer vs from falling into that Abysse of misery and enable vs by his holy Grace so to serue and suffer for him heere that Eternally vve may adore him in Heauen The affectionate humble seruant of you all L. T. THE PREFACE TO The discreet and pious Reader THE (a) The great fam that this Booke enioyeth throughout the world extraordinary fame of this Excellent book gaue me a curiosity to be acquainted with it charity I hope is that which makes me thus deliuer it ouer to be acquainted with you The Title thereof will haue told you the Authours Name and when you shall haue perused it you will acknowledge I belieue that spirit to haue been eminent which the only Giuer of all good thinges bestowed vpon him The (b) The Nation of the Author and the tyme wherin he liued and when he dyed Country of his birth was Spaine and the time of his life was this last age of ours for he dyed in the yeare of our Lord Iesus 1569. some thirteene years after (c) B. P. Ignatius dyed in the yeare 15â—6 Doctour Auila in the yeare 1569. and B. Mother Teresa in the yeare 1â—8â— Blessed Father Ignatius about as many before Blessed Mother Teresa With (d) The communication which he had with the holiest persons of his tyme. both these Saints being mirrours of their tymes and the lasting miracles of these endes of the world he had particuler communication For the later of them he aduised and directed in the way of spirit concerning some difficultyes which occurred to her and she was both comforted and instructed greatly by him And as for the former he bore such affection and euen admiration to his holy Institute that his owne being already at that tyme so far in yeares was (e) He carryed great deuotion to the Society of Iesus the only cause that clipt the winges of his desire which would faine haue beene carrying him on to flye apace after such a guyde But what he could he did by addressing diuers of his disciples to become members of that Society wherein they happily both liued and dyed as appeareth both by the history of his life and yet further by some of his owne printed letters and in a Church of the Society of Iesus he would needs be buried namely at Montillia in Andaluzia The (f) Fray Lewis de Granada wrote his life life of Doctour Auila is written by Fray Lewis de Granada a Religious man of the glorious Saint Dominickes Order and one renowned in the world both for the memory of his great vertues and the presence of his holy bookes It is no meaning of myne to giue you heere the full relation of this life but I only shew euen by the circumstance of the eminent man who wrote the same what account our Authour deserueth at our hands which must needs rebound vpon this Booke so farre as to increase your estimation therof For this reason also you shall vnderstand that when he was yet in health and subiect to the greatest importunity of busines he (g) He was a man of very great Prayer mentally prayed foure houres euery day and he slept but foure euery night When afterward he grew into sicknes which he was subiect to and that in greate extremity for those seauenteene yeares which did immediately precede his death it is probable that he must sleep much lesse and 〈◊〉 is faithfully recorded in the life it selfe that â—e prayed much more for all was prayâ—r with him from the morning till two of the clocke afternoone and againe from six till bed-tyme which with him was not till about an eleuen So as this (h) With how great light of vnderstaÌ„diâ—g and heaâ—e of Charity this Boâ—k was written Booke and the rest of his excellent workes in this kind were not so much the issue of a studious and speculatiue brayne as of a bâ—eeding and boyling hart Boyling through the loue of God and bleeding for the sins of the world Which two obiects being so perpetually before the eyes of his mind and he so hourely treating with the purity of God by way of amorous contemplation and vvith men whose consciences were
at the soules of men and not at the only tickling of their eares or the applause of their handes shoots at no lesse then the souls of meÌ„ them he conuinceth by so pregnant reasons and obligeth by so plaine demonstrations as to make them glad or or least he giues them cause why they should be so to cast away that loose liberty which made them slaues to their own passions to step or rather to leap into the chaines of the loue of God which will put them into a kind of soueraignity not only ouer all other thinges created but euen ouer their very selues And (y) The extraordinary great care wherwith he conducteth his Reader throughout the whole discourse in this he equalleth in my poore opinioÌ„ if he do not rather excel any other whom I haue read That he most carefully doth conduct the soule which he instructeth in the way of spirit accompanying his discourse with aboundance of caution so to saue his Reader from sliding into any extreme and being no lesse sollicitous to guide him straight then a tender mother or nurse would be to lead her only child by the sleeues or armes for feare least otherwise he might take a fall I (z) The occasion whereupon he wrote this booke will further premise to you vpon what occasion he wrote this Booke and to whom he did particulerly direct the same and then by way of preuention I will both make and answere an obiection to the end that your selfe may be kept from errour afterward There was a Lady called (a) The person for whom he wrote it Donna Sancba the daughter of the Lord of Guadalcaçar who for her beauty and other better parts was designed to serue the Queene of Spayne in quality of a Lady of Honour Already she was euen vpon the point of parting from her parents who had put her into an equipage which was to haue becom a Court But before her iourney she meant to arme her selfe with the holy Sacraments of the Church in the strength of that desire she went and cast her selfe at the feet of Doctour Auila in the way of Confession She would after say that he reprooued her a little sharply for bringing a hart which pretended to be penitent for sinne in a body set out ardorned too curiously too costly for such a busines What els passed between them in that priuate conference and Confession of hers God and they do only know but the sequele thereof was notorious to the world For she instantly did vnturne Courtier she grew quickly to cast away her vaine and sumptuous attires and she betooke her selfe though only in her Fathers house to a course of admirable pennance recollection which she accompanied with a Vow of perpetuall chastity wherein she dyed most holily and most happily some ten yeares after This Lady then as being the Child and Creature as it were in spirit of Doctour Auila was deare to him after an extraordinary manner And so for her both consolation and instruction he made this Booke of Audi Filia and she esteemed it as she ought for she neuer would know or call it by other name then of her Treasure But when she was gone to God he took the Booke againe to himselfe and enlarged it and enriched it to that proportion which at this day we see it beares Now in regard that he chiefely speakes therein to her as to a person who had giuen her selfe to God by a vow of chastity you (b) An obiection which it importeth much to be wel answered may seeke perhaps to make your selfe belieue that the doctrine therin conteined belongeth only to such as she But the answere is obuious and assured That howsoeuer it may import such as she was knowne to be in a more eminent manner then other Christians in regard that she had consecrated her selfe to our Lord Iesus as to the spouse of her soule by a particuler vow yet for as much as coÌ„cernes the obligation which we (c) The general obligation to which all good Christians are subiect all haue to abstaine from sinne to imploy ourselues in prayer good workes to despise the vanity of the world to resist the motions of sense to arme our selues against the temptations of the Diuel to which the promise euen of our very Baptisme bindes vs to loue God aboue all thinges to imitate the life and to practise the doctrine of our Lord Iesus and finally to be and to continue true children of his holy Catholique Church this doctrine I say doth so much and so mightily belonge to vs all as that none of vs shall euer get to heaueÌ„ but either by an exact obedience to it or a cordiall griefe for hauing swarued from it And so (d) Of the variety of addresse in the way of spirit which is to be found in this book for persons of al quality es if you may be intreated to obserue what variety of addresse for spirit the Authour giueth in the seueral parts of the worke you cannot chuse but discerne that it is not only meant for Virgins but for all others also if they be Christians yea and if they be not so much as that they yet will heer find reason to beg of God that they may grow so happy Let (e) How much it importeth that this booke be read with great attention deuotion vs also all beg hard for that whereof we haue most need That when heerafter at the day of Iudgment we shall meete Doctour Auila in the valley of Iosaphat there may be no cause to be reproached by our Iudge of so deep ingratitude as not to haue been the better for the great benefit which the godnes of God hath vouchsafed to mankind by means of this his deare and most deuout seruant But (f) In this valley there abouts is the vniuersall IudgmeÌ„t to be made Ioel. 3. that the seed which hath fructified so abundantly in Spayn in Italy in France in I know not how many other countryes by the translatioÌ„ of this booke into so many seuerall languages may also in England be of comfort to that good (g) Matt. â—â— husbandman of the ghospell and not be choaked by thornes nor supplanted by stones nor deuoured by the rauenous birds of the aire who are euer watching how to enrich themselues by our pouertie For so truly miserable are those damned spirits as to think themselues more happy in nothing then if they might draw vs into a society with them in torment though indeed euen our very torment would be sure to serue but for an increase of theirs Our Lord Iesus deliuer vs from that place of eternall malediction both for that which we know thereof by Fayth already and much more for that which we do not know and which I hope we shall neuer know by experience A RICH CABBINET FVLL OF SPIRITVALL IEWELLS CHAP. I. WHEREIN IS TREATED How necessary it is for vs
seeke myne owne honour and doe thou after the same manner And (e) Note if thou wilt rayse vp the eares of thy soule to heare that lamentable Edict with attention which was made against innocency it selfe proclayming Iesus Christ our Lord throughout those streets of Hierusalem for a malefactour thou (f) Sure I am that we ought to be so wilt be confounded when thou seest that thou art honoured or when thou shalt desire so to be And thou wilt say with a deep cordial sigh O Lord. art thou proclaymed for wicked and I praysed for good What is there that can giue vs greater griefe And not only wilt thou loose the hungar of wordly honour but thou wilt couet greedily to be despysed in conformity of our Lord whome to follow as the Scripture (g) Eccles â—â— sayth is great honour And then wilt thou say with S Paul God forbid that (h) Galat. â— I should receaue honour but in the Crosse of Iesus Christ our Lord yea thou wilt desire to fullfill that which the same Apostle sayth els (i) Heb. 13. where Let vs go out and seeke Christ in the campe and let vs imitate him in his dishonour Now if this passion of vayne glory be a powerfull kind of thing much more powerfull is the remedy of the example and grace of Christ Which (k) The bloud of our Lord worketh wonders vpon the proud hart of man doth in such sort ouercome roote it out of the hart as to make it find that it is a thing to be abhorred for a Christian to see the Lord of Maiesty abase himselfe to such contempt whilest he vile worme swelleth vp with the loue of honour Therefore is it that our Lord inuiteth encourageth vs by his example saying Haue confidence for I haue ouercome the world As if he had sayd Before I came hither a hard point it was to wrastle with the deceitpfull world casting away that which flourisheth therein and imbracing that which it contemnes but after that it imployed all the forces it had against me inuenting new kinds of torments and dishonour all which I endured without once turning my face aside it is now not only growne weake for hauing encountred with one who was able to suffer more then that but it is euen ouercome outright to your benefit since by my example which I gaue you and by the strength which I haue gayned for you you may at case subdue and trample it vnder your feet Let the Christian man consider that since the world dishonoured the Blessed Sonne of God who is Eternall Truth and our Soueraigne Good there is no cause why any man should esteeme or belieue it in any thing Nay seeing (l) A demonstration why we ought to beleeue the world no more that it was deceaued in not discerning such a light of extreme clarity and in not honouring him who is most true and perfect honour let the Christian man reiect that which the world allowes let him prize loue that which the world doth despise hate Flying with much care from being esteemed by that (m) The World which did despise his Lord and holding it for a great signe of being beloued by Christ to be despised by the world with him and for his sake Out of which this resultes That as they who are of this world haue no eares wherewith to hearken to the truth and doctrine of God nay rather they despise the same so (n) The seruant of our Lord ought at least to be as careful to please him as the seruants of the world are to please it he who taketh the part of Christ is to haue none wherewith to hearken to or to belieue the lies of the world For in fine whether it flatter or persecute whether it promise or threaten whether it speake frightfully or fayre it doth euery where deceaue and hath a mind to doe so and with such eyes we are to looke vpon it And (o) Note this for a most certaine truth it is certayne that for so many lies and false promises wherein we haue taken it tripping if any man should haue told vs but the one halfe we would trust him now in nothing yea hardly should we credit him althogh he might chaunce in other things to say true That (p) If the world do either promise or threaten it lyes which the world can do is indeed neither good nor bad since it cannot eyther giue or take away the grace of God Nay euen in that ouer which it seemeth to haue power it is yet not able to do any thing since it cannot reach to the least hayre of our head without the will of our Lord. And if it tell vs any other tale of it selfe we must not belieue it And who then will not dare to encounter an enemy who hath no power at all CHAP. IV. In what degree and to what end it is lawfull for a man to desire Honour in the world and of the extreme danger which there is in holding places of Authority and Commaund THAT thou mayst the better vnderstand what hath byn sayd thou art to know that it is one thing to loue honour and humane estimation for it selfe as resting therin this is euil as hath byn shewed But another thing it is when these things are beloued for some good end and this is not euill It is a cleare case that a person who hath coÌ„mand holdeth place may for doing good to others desire that honour and estimation which is fit for the discharge of his employment therby the more to do good (a) Men of authority may desire to be well reputed so that it be to a good end For if men haue him who commaundeth in meane account they will not much esteeme of his commaundement though it be iust And not only this kind of persons but all Christians ought to practise that which is writreÌ„ Take (b) Eccles 41. care of thy good name Not as if he were to rest in that but because a Christian ought to be such a kind of man as that whosoeuer should vnderstand or behould his life (c) Note might giue the glory to God as we vse to do when we see a rose or a tree full of shade fruite This is that which the holy Ghospell requires That our light may so shine before men that they seing our good workes may giue glory to the celestiall Father from whome all good things proceed This ayme at the honour of God and the profit of men did mooue (d) 1. Cor. 4. S. Paul to recount those great and secret fauours which our Lord had done him without holding himselfe for a transgressour of that other (e) Prou. â—7 Scripture which sayth Let the mouth of another prayse thee and not thine owne For (f) He might safely do so but other men must take heed he recounted his own prayies so much without the sticking of
any part therof vnto himselfe as if he had not spoken therof at al. Thereby fulfilling that which he had already sayd to the Corinthians (g) â— Cor. 7. That they who had wines were to haue them as if they had them not and they who wept were to be as if they did not weep the like Wherby he had a mind to say That he vseth temporall things as he ought whether they be prosperous or aduerse whether they be of consolation or affliction who suffers not his hart to stick vnto them but it passeth by as by a thing which is transitory and vayne And certaynly S. Paul when he related those things of himselfe did speake of them with a hart which was not only a despiser of honour but a louer of contempt and dishonour for Iesus Christ his sake whose crosse he held for the highest honour Such hartes as these may well be trusted with taking honour and may relate such things as will purchase it for they wil neuer do so but wheÌ„ it shal be necessary for some good end But as it is a point of much vertue for a man to possesse a thing as if he had it not and so as that the honour which is imparted to vs by others should not cleaue vnto our hartes so (h) The more need we haue to vse all diligence is it also a matter of much difficulty and to which very few arriue For as S Chrysostome sayth To be in the middest of honour and that the hart of him that is so honoured should (i) Both these cases are full of daunger not be affected by it is as if a man were to conuerse amongst fayre women without euer behoulding them with vnchast eyes And experience hath taught vs that honourable and high place hath seldome made men better of worse hath very often made men bad of good For to beare the weight of honour to resist the occasions which grow in company thereof a man had need of much strength Because as S Hiâ—rome sayth The highest mouÌ„taynes are assaulted by the greatest winds This is certayne that greater vertue is requisite for commaunding then for obeying And not without cause great cause did our soueraigne Mayster Lord who knoweth al things fly away (k) This point deserueth great ponderation from being made a King Now since it was not possible for him to run hazard in any estate how high so euer it is playne that this doctrine was deliuered for the help of our weaknesse and that we ought to fly from that which is daungerous since he fled who was out of daunger And if it be a very great boldnesse and against the example of Christ to receyue a place of honour when it is offered what then shall it be to desire it and what againe to procure it For as for the mischeife which it bringes to purchase such a thing with money there liues not the man that can declare it We should find it very strange that a man who might walke securely vpon firme land would rather choose the daungers of going by sea (l) We should thinke that he were mad and that not in fayre weather but in a perpertuall tempest For as S. Gregory sayth What other thing is the power of honour but a tempest of the soule And besides these troubles and the daungers which are euer found in eminent place are followed by that terrible menace sounded forth by God though it be hearkned to vnderstood by few A (m) Sap. 6. most seuere iudgment shall passe vpon sâ—ch as command What kind of thing shall this be wheÌ„ (n) Let men of power commaund consider this euen the ordinary iudgment of God is such as that the men who are most refin'd in vertue do tremble thereat and say (o) Psal 141. Enter not O Lord into iudgment with thy seruant And yet there are persons so blindly bold as (p) For want of faith and the consideration of the next life that they choose to enter into his iudgement and that not such a one as may be accounted ordinary but into the most straite and hard that God affoardes And considering that Saul (q) 1. Reg. 10. the King to whom that kingdome was offered by the order of God without his prizing it or making much account thereof yea he declined it by hiding himselfe but was poynted out and shewed by the hand of God yet neuerthelesse that height of dignity with the circumstances therof treated him so ill that although God made choice of him and himselfe desired to be excused he yet passed through so wicked a life and ariued to so wretched a death that it ought to cast apprehension and feare vpon such as enter into place of honour though they be called in by the right doore and far far more vpon such others as go not in by so good a way Verily (r) A strange blindnes or rather madnes it is to be wondered at that there are persons to be found so strait-harted in the seruice of our Lord that if they be aduised to do any thing therein though it be clearely good yet do they go considering reconsidering whether or no the doing of it do oblige vnder the payne of mortal sin that so indeed they may forbeare to do it For they say that they are but weake they will not ingulfe themselues into matters of great perfection but tread in the playne beateÌ„ way And yet these very men who are so voyd of courage in the search of true vertue which by the grace of our Lord it would be no hard matter for them to obtayne are on the other side so audacious as to put themselues into dignity honour and places of Command For the innocent vse whereof without the hurt of him that hath them there is need of perfect and tryed vertue which they make themselues belieue that they haue and that forsooth they will giue a good account of the forward ranke they hold without hazarding any thing of conscience wherein yet others haue runne so much hazard So (s) How mightily doth the loue of honour intoxicate the brayne deeply doth the desire of honour and command and other humane interests blind men as to make them who dare not set vpon an enterprize which is secure and easy attempt other thinges which are accompanied with difficulty and danger Yea they who do not confide in God that he will help them in those good workes which only do concerne themselues do promise themselues with strange boldnesse that God will guide them by the hand towards those things which concerne the gouernement of others Whereas indeed he may answeare them with great reason That since they would needs plung themselues into that danger let them looke to their owne carriage therein For of such as these it is that God did say They raigned but not by my direction They were Princes and I knew
ignorant That (a) Eccl. 7. in the day of prosperity which we haue we must be calling those (b) A safe and most profitable aduice miseryes to mind which we may haue and that we must take in those diuine consolations by the weight of Humility accompanying it with the holy feare of God least otherwise he experience that which Dauid himselfe deliuered Thou turnedst thy face from me and I was troubled Another cause of his fall is giuen vs to be vnderstood in holy Scripture by saying that at such tymes as the Kings of Israel were wont to passe into the warres against the infidells King (c) 2 Reg. 1. Dauid stayed at home And walking vp and down vpon a tarrasse of his pallace he saw that which was the occasion of his adultery and of the murther also not only of one but many All this had byn auoyded if he had gone to fight the battailes of God according to the custome of other Kings and himselfe had done so other yeares If (d) A good lesson to vs Catholike to be sympathizing alwayes with the Holy Church our Mother both in sorrow and in spirituall ioy according to the diuersity of tymes occasions thou wilt be wandring vp and downe when the seruants of God are recollected if thou wilt be idle when they labour in good workes if thou wilt be dissolutely sending thyne eyes abroad whilest theirs are weeping bitterly both for themselues and others and if when they are rising vp by night to pray thou art sleeping and snorting and leauing of by occasion of euery fancy the good exercises which thou wert wont to vse and by the force and heate whereof thou wert kept on foote how doest thou thinke to preserue chastity being carelesse vnprouided of defensiue weapons and hauing so many enemies who are so stout laborious and compleatly armed in fighting against it Do (e) Note not deceiue thy selfe for if thy desire to be chast be not accompanied by deeds which are fit for the defence of that vertue thy desire will prooue vayne and that will happen to thee which did to Dauid Since thou art not more priuiledged more stout nor more a Saint then he And to conclude this matter of the occasions through which this pretious treasure of chastity is wont to be lost thou art to vnderstand that the cause why God permitted that the flesh shold rebell against reason in our first parents from whome we haue it by inheritance was for that they rebelled against God by disobeying his commandement He chastized them in conformity of their sinne and thus it was That (f) Note Lex Taliotus since they would not obey their superiour their inferiour should not obey them and so the vnbridled nesse of this flesh being a subiect and a slaue rebelling against her superiour which is reason is a punishment â—ayd vpon reason for the disobedience with she committed against her superiour which is God Be therfore very carefull that thou be not disobedient to thy superiours least God permit that thy inferiour which is thy flesh do rebell against thee as he suffered Adad to rebell against King Salomon (g) 3. Regâ— 12. his Lord and least he scourge persecute thee and by thy weakenesse draw thee downe into mortall sinne And if with the inward eyes of thy hart thou haue vnderstood that which heere with the eyes of thy body thou hast read thou wilt see how great reason there is that thou shouldest looke to thy selfe and consider what there is within thy selfe And (h) No man can see himselfe exactly but by light from heauen because thou art not exactly able to know thyne owne soule thou art to begg light of our Lord and so to sift the most secret corners of thy hart that there may be no ill thing there which eyther thou knowest or knowest not off by meanes whereof thou mightest through some secret iudgement of God runne hazard to loose the treasure of chastity which yet it doth so much import thee to keep safe by meanes of his diuine assistance CHAP. XIV How much we ought to fly from the vaine confidence of obteyning victory against this enemy by our owne only industry and labour and that we must vnderstand it to be the guist of God of whom it is to be humbly asked by the intercession of the Saintes and in particuler of the Virgin our Blessed Lady ALL that which hath byn sayd and more which might be sayd are meanes for the obtayning and keeping of this pretious purity But it happeneth oftentymes that as although we bringe both stone and wood and all other necessary materialls for the making of a house yet we do not fall vpon the buylding of it so also doth it come to passe that vsing all these remedies we yet obtayne not the chastity which we so much desire Nay there are many who after hauing had liuely desires thereof and taken much paynes for the obtayning of it do yet see themselues miserably fallen or violently at least tormented in their flesh with much sorrow they say We haue laboured all night and yet we haue taken nothing And it seemeth to them that in themselues that is fulfilled which the Wiseman sayd The (a) Eccl. 7. more I sought it the further off it fled away This (b) Take heed of trusting to thy selfe vseth oftentymes to happen by reason of a secret confidence which these proud labourers haue in themselues imagininge that chastity was a fruite which grew from their only endeauour and not that it was a guift imparted by the hand of God And for not knowing of whom it was to be asked they iustly were depriued of it For (c) God sheweth mercy sometyme euen in suffring vs to sal into â—â—nne it had byn of more preiudice to them to haue kept it since withall they would be proud and vngratefull to God then to be without it yet withall to be full of sorrow and humility and so to be forgiuen by pennance It is no small part of wisedome to know by whom chastity is giuen and he is gone a good piece of the way towardes the obteyning of it who indeed belieueth that it comes not from the strength of man but that it is the guift of our Lord. This doth he teach vs in his holy Ghospell saying All are not capable of this word but they to whome it is giuen by God And although the remedies already pointed out for the obtayning of this happinesse be full of profit and (d) We must both worke pray for neither of them both alone will serue the turne that we must employ our selues thereupon yet must that be with this condition that we place not our confidence in them but let vs deuoutly pray to God which Dauid did both practise and aduise by saying I did cast vp myne eyes to the mountayns from whence my succour shall descend my succour is of our Lord who made heauen
puffe vs vp with Vanity and Falsehood and afterwards to pull vs downe by giuing vs a reall and a miserable fall He puffes vs vp with thoughtes which incline vs to an estimation of our selues so he maketh vs fall into pryde And for as much as he knoweth by experience that this sinne is so (a) The power which pryde hath to do mischeife great that it sufficed to make himselfe of an Angell a Diuell he labours all he can to make vs partakers with him therein to the end that we may also partake with him in the torment that he is subiect to Full well he knowes how displeasing Pryde is to God and that it serues the turne to make vnprofitable whatsoeuer a man hath how good soeuer it seeme And he laboureth so hard to sow this vile seed in our soule that (b) Marke the craft of the Diuell and learne to â—â—y him he will not stick many tymes to speak truth and to giue good counsayle and feelinges of deuotion only to induce vs thereby to pryde making small account of what he looseth in that one doe some one good work that so he may gayne him to himselfe in grosse and others also who follow him by the sinne of pryde For as a King goeth accompanied with muoh people so doth pride with many other sins The scripture sayth The beginning of all wickednesse is pryde and he that hath that shal be full of maledictions That is to say both of sinnes and punishmentes We read of a solirary person to whom the Diuell appeared for a long tyme in the figure of an Angell of God and gaue him many reuelations and euery night made his cell resplendent as if there had byn some great light or lampe But at the end of all this he persuaded with him to kill his owne sonne that so he might be equall in merit to the Patriarch Abraham Which the solitary person being deceyued prepared to put in execution but that the sonne who had suspicion thereof fled away To another also he appeared in figure of an Angell and for a long tyme told him many truths thereby to gaine credit with him and afterward he told him a great lye against fayth which the other being deceyued did belieue So (c) A feaâ—ful example also do we yet read of another whom after he had liued fifty yeares in very singular abstinence and with more straite obseruation of solitude then was obserued by any of the rest in the wildernesse the diuell in forme of an Angell did persuade that he should cast himself into a deep wel that so he might know by experience That neither that nor any other thing could do hurte to one that had serued God so long and so well as he had done All which he belieued and put the same in execution And being with much difficulty taken out of the well euen halfe dead and being aduised by those other holy old men of the wildernesse that he should repent himselfe of so great a sinne being suggested by an illusion of the Diuell he would not belieue or do as they required him And that which is worse although indeed he died the third day after so deepely had that deceit conuayed it selfe into his heart as that notwithstanding he euen saw himselfe dye by reason of that fall he still neuerthelesse belieued that it had byn a reuclation of an Angell of God O (d) Be not high minded but feare how necessary is it for such as hauâ— euen profited in vertue that they liue with a holy feare of themselues as men who although they may make coniecture that they are well with God yet (e) We may haue great hope but no certainty of being in the state of grace can they haue no certainty thereof Nor do they know whether they be worthy of louâ— or hate euen at the present tyme and much lesse what they are to be in the rest of the life which they will lead And especially they ought to be very carefull not to belieue themselues Pryde deserueth to be deceiued And if as I haue related to you the deceites of men in former tymes I should also recounte such as haue happened in these dayes of ours neither would they be written in a small volume nor couldst thou read them without much labour On the one syde the case standeth thus according to that which we may iudg That (f) See the great reason that we haue both to loue God and to feare him God doth rayne vpon the hartes of many the water of particuler mercyes in vertue whereof they bring forth many fruits which euen to the exteriour are good but the same men haue a kind of interiour communication with our Lord and that so familiar that it can hardly be beleeued On the other side we haue also experience that by the permission of God the Diuel doth in these tymes vse particuler diligence for the deceauing by false motions and false speaches both interiour and exteriour and by appearing with false light to the vnderstanding of such as are proud and addicted to their owne opinion with conceit that it is the will of God And so also doth he suffer the Diuell to exercise by diuers wayes such as serue him in humility And therefore in these tymes when it seemeth that Satan is broken loose as S. Iohn sayth it is necâ—ssary for them that serue God to vse double diligence that they may not easily beleeue such thinges as those and to procure profound humility and holy feare that God may not permit them to be deceaued They must also endeauour with speed to giue account of what they find and feele in themselues vnto their Prelates and Superiours who may instruct them in the truth The Prophet sayth That vnder the tongue of wicked persons is the poyson of vipers how much more then will it be in the language of the Diuel who is the most wicked thing of all things that are wicked And if he shall puffe vs vp by occasion of the vertues that we may haue we are to humble our selues and to consider the ill which we dayly do and the sinnes which we haue committed Which were so many as that if our Lord had not beene close at hand and had not come into that way wherein we did walke with so much desire to forsake him as he did to S. Paul we should haue beene multiplying our wickednes to such a proportion as that euen the torments of hell would haue beene too little for our punishment O (g) An excellent admiration of Gods mercy thou Abyssus and euen bottomlesse pit of mercy and what could moue thee to cry out to our hart euen from heauen and to say Why doest thou persecute me with thy ill life By which wordes thou didst pull downe our pride and didst make vs profitably feare and tremble that with griefe for hauing offended thee and with desire of pleasing thee we might say O Lord
he that shal begin such a warre cannot bring in his company a thing of greater preiudice then pusillanimity of hart For he that hath this will be put to flight euen by shaddowes With much reason did God command in tymes past That when his people were in the warres his Priests should encourage them before they began to fight not by humane reasons of the multitude of their men and strength but by thinking vpon the (f) Firrne hope in God is the only souÌ„d receite against hart-breaking protection of the Lord of hoastes who holdeth victory in his hand and who is wont to conquere lofty Giants by little grasse-hoppers for the glory of his holy Name And agreably to this which God commanded the valorous S. Paul sayth to them who were entring into the spirituall warre Comfort (g) Ephes 4. your selues in our Lord and in the power of his strength that so being hartned you may fight the battailes of God with cheerefullnesse and courage So is it read of Iudas Machabaeus who fought with cheerefulnes and so he conquered And S. Anthony a man well experienced in theses piritual combats was wont to say That this spirituall cheerefullnesse was an admirable thing and a powerfull remedy towards the ouercomming of our enemyes For certain it is that the delight which is taken in doing of any worke doth increase a mans forces towards the doing of it Therefore (h) How necessary it is to haue alacrity and courage in the seruice of God doth S. Paul aduise vs thus Reioyce alwayes in our Lord. And we read of S. Francis that he reprehended such of his fryars as he saw to go sadly vp and downe as if they were ill contented and he would say to them He that serneth God should not be after this fashion vnles it were for hauing committed a sinne and if thou haue committed any confesse it and returne to thy former alacrity And of S. Dominicke it is also read That there appeared in his face a kind of cheerefull serenity which gaue testimony of his inward ioy This is wont to grow out of the loue of our Lord and from a liuely hope of his mercy whereby they are able to carry their Crosse vpon their backes not only with patience but euen with pleasure as they did whose goods were stolne yet they remayned content the reason of that was because they had lodged in their harts a better kind of riches in heauen Experimenting that which S. Paul sayd Being ioyfull in hope and patient in tribulation for (i) It is hard to haue patience in a longe-liued Crosse without hauing a great hope in God without the former men can hardly ariue to the later But when this vigour and alacrity fayleth it deserueth great compassion to see how men that walke in the way of God are full of vnprofitable sadnesse their harts being discontented and without gust in things that belong to God and vntoward euen to themselues and to their neighbours and with so little confidence in the mercy of God that there wanteth not much to make it none There are many amongst these persons who commit no mortall sinnes or very rarely But they say that because they serue not God as they ought and as they desire and by reason of the veniall sinnes which they commit they liue in such a fashion as we see But (k) A worse effect of an euil cause if the effects of superfluous sadnes be such as these they do men more harme then the faults themselues which they committed And that which they might preuent and cut off if they had discretion and courage they make to increase and so they fall out of one euill into another Such as they ought to procure and labour to serue God withal diligence if they see they fall let (l) This is indeed good counsaile them weep but not distrust and knowing that they are weaker then they thought let them humble themselues more and demand more grace and liue with greater caution taking help of the tyme past for the tyme to come There (m) Excessiue sloath doth sointymes also cast men afterward vpon despayre are many who on the contrary syde are carelesse and slothfull in seruing God and when they fall into sinne they know not how to help themselues but they go down into the pit of disconfidence and of greater negligence Whereas in very deed for the auoyding of despaire we must auoyd to be lukewarme and negligent in the seruice of God For (n) No man can haue a good hope who endeauours not to lead a good life otherwise as long as a man hath these rootes within him he cannot though he would neuer so faigne haue that vigour and strength of minde which (o) Note this point well groweth from a good and diligent life And if such persons would consider that they endure more (p) The Diuells Martyrs trouble by these sadde and despairing thoughtes which grow from melancholy then they should in cutting vp by the roote those cuill affections and dangerous occasions which hinder them from seruing God with feruour they would especially since they loue to fly from payne make choyce of those troubles which are annexed to the perfection of vertue to fly those others which follow vpon the want thereof S. Paul (q) â— Tâ—â—â— 4. sayth That the end of the law is Charity which proceedeth from a pure hart and vpright conscience and a fayth vnfeigned And he meaneth this vpright conscience to be hope as S. Augustine sayth giuing thereby to vnderstand that vnlesse there be a good conscience hauing fayth and loue and good works which flow from thence there (r) There may be in such men a fond daÌ„gerous kind of presumption such as the Sectaryes are acquainted with but no true Christian hope which is pleasing to God wil be no liuely hope which may giue vs alacrity and if there be any want at all of good conscience there wil be also want of cheerefulnesse and consclation which are caused by a perfect hope For although such a fearefull man be not slayne perhaps by sinne but do liue in state of grace yet he shall worke but weakely So as they who tell thee Belieue that God doth pardon thee and loue thee and then thou shalt be pardoned and loued with such other words as these doe (s) As Luther and Caluin hauedone their followers grieuously deceiue thee and they giue testimony that they speake by imagination not by experience or according to the doctrine of fayth And (t) A most certaine a most soueraign truth the not vnderstanding whereof makes so many cast themselus away by violent death such braueries as those for as much as they are not of God cannot hold a man vpon his feete when tribulation coÌ„meth if it be a sound one Strength of hart and the ioy of a good conscience are the fruites of a good life which they
that we must vse against these temptations AT other tymes the Diuell vseth to fright vs by drawing thoughtes vnto our mind which are soule and abominable against fayth and the mysteries of God And he maketh him who hath them conceyue that they proceed from the man himselfe and that he consenteth to them And hereby he giueth him so great affliction as to depriue his soule of all alacrity and he maketh it belieue that it is cast of by God and condemned by him and doth put him into an humour of despayre by telling him that it is impossible for him to belodged in anyother place but hell since he holdeth blasphemies and such other incidentes to that place The (a) Note diuell is not such a Dunse as not to vnderstand that a Catholike Christian can neuer come to consent to thinges which are so detested by his Christian hart but the meaning is to dismay him that so he may loose the confidence which he had in God and being tormented with such importunities may grow to loose his patience and so carry a hart in his body which is full of tempest and disgust that being a thing whereby the diuells vse to make much haruest through the disposition which vpon this occasion men haue to receyue what euill impression the same diuells will The (b) A mayne poynt of all points first thing then which we are to do if it be not done already is to consider our conscience with care and great repose of mind and to cleanse it by confession from all that euill which we find therein and to put it into such order neither more nor lesse then if we were that day to dy and from thence forth to liue with greater care in the seruice of our Lord then before For it hapneth sometymes that our soueraigne iudge permitteth these fearefull things to come vpon vs against our will in punishment of other thinges which we haue willingly fallen into and for the negligence which we haue vsed in his seruice which our Lord is disposed to cure by a scourge that shall smart so much as that being bruized thereby we may for beare to feed vpon forbidden fruite and that we may put on a pace in our way as an vnreasonable creature would doe when he were followed by the whippe Sometymes our Lord sendeth this torment for other endes which to his high wisedome are not vnknowen But whether it be sent for these or the former reasons euery one is to do as hath byn sayd by purifying his conscience growing diligent in Gods seruice for this remedy can hurt none and it will do good to all And their confiding in the mercy of God and desyring succour of him if yet he cannot giue ouer to heare this Language because the diuell is able whether we will or no to bring these thoughts and inward speaches to our mind let the man at least proceed by way of action as if he heard them not and let him remaine in peace without afflicting himselfe vpon that occasion without (c) There is nothing to be gotté by arguing with the diuell changing of words or making answears to the enemy according to that of (d) Psalm 37. Dauid As one that is deafe I did not heare and as one that is dumbe I did not open my mouth These things are hard to be belieued by such as are ignorant of the diuells craft but if they giue not ouer to thinke or do the good thinges they were about and if they employ not themselues in hearing and catching at and killing those former thoughtes as they would do flyes they presently thinke that they haue consented thereunto But they know not what great difference there is (e) Great errours grow in the mind◠of many for want of wel cōsidering this difference betweene hearing and consenting And so much the more as those thoghts are highly abominable so much more cōfidence may they haue in our Lord that he will preserue them from consenting to so extreame wickednesse to which they carried no inclination but detestation The (f) Note best remedy is therefore through a quiet kind of dissimulation not to seeme to valew them for there is nothing which doth more afflict the diuell vvho is so proud then to contemne him with such a downright contempt as not to make any reckoning eyther of him or of that which he bringeth for our trouble Nor is there any thing so dangerous as to hold argument with one that can so easily ouer reach vs and the best of our case wil be that he will make vs loose our tyme and giue ouer the good that we were wont to do We must therfore shut the dore of our vnderstanding as hard as we can and vnite our selues to God and make no answeare to our enemy And for our satisfaction and consolation we must diuers times euery day declare our selues to belieue that which our holy Mother the Church belieueth and that we haue no will at all to consent to any such false and foule conceits Let vs say vnto our Lord as it is written O Lord I suffer violence answeare thou for me And we must hope in his mercy that he will do so For the victory in this combat dependeth not vpon the only labour of our armes but the principall is to inuoke our Lord omnipotent and to shrowd our solues vnder him Whereas if we should vse much discourse and make many answeares to our enemies how can we desire of God that he will answeare for vs. You saith (g) Exod. 14. the Scripture shall hold your peace and our Lord shall fight for you And in another place Isay saith (h) Note In silence and hope thy strength shal be And in failing of either of these two thinges instantly a man groweth weake and troubled but by this silence with a not seeming to heare togeather with hauing a good hope I haue seene many cured in shortty me of this great affliction and that the Diuell hath growen to hold his peace finding that they neither heard nor answeared him And it is after the manner of little country dogges that barcke if he that passeth hold his peace they do so too or else they barke but so much the more CHAP. XXVI How the Diuell endeauours by meanes of the aforesaid temptations to remooue vs from our deuotion and good exercises and that our remedy is to increase therein laying aside all superfluous desyre of feeling spirituall sweetnesse in the soule and to what end these also may be desyred BVT some (a) Note this Chapter well for it may profit much weake man will say These wicked thoughts take deuotion from me and the nearer I am to be deuout and diligent in good workes the more they presse me to the end that I may not heare them I grow to haue a desyre to giue ouer the good worke that I began But the answeare is cleare For this is that very
procure to be so not only by belieuing the promises in generall nor yet by belieuing that in particuler they are applied to him but by pennance also other meanes which are taught by the Catholike Church Not but that we do neuerthelesse assuredly belieue that many in the same Church are in the state of grace to whom without all doubt God fulfilleth the promises of being their defendour who hope in him but yet for as much as no man can be infallibly sure without speciall reuelation that himselfe is in that state of grace he is to belieue by the Catholike fayth that the diuine assistance is neuer wanting on the part of God but himselfe may and must feare that it will not perhaps take effect in him through his fault or negligence in doing his duty So that with some feare of himselfe and by confidence in our Lord he must procure to encourage and help himselfe by the word of God who promiseth succour to such as fight for him And (i) Note this feare or vncertainty in which God hath left vs of not knowing assuredly that we are in his fauour though it may seeme painefull is very profitable towardes the conseruing of our humility and the not vndervalewing of our neighbours and to spur vs vp towardes good workes And with so much the more caution and consideration must we do it as we are lesse certaine whether we be pleasing to our Lord or no. But do not for all this conceaue that thy hart must be dismayed with vaine feare for as much as this truth which I haue told thee did not keep Dauid from saying If (k) Psalâ— 15. whole armies shall rise against me yet shall not my hart be afraid if warre shal come vpon me yet wil I hope in God So also doth S. Paul (l) Heb. 13. admonish vs that we should serue our selues of those wordes which God sayd I will not forsake thee I will not abandon thee in such sort as that we may confidently say Our Lord is my helper and I will not feare what man can do These and the like wordes do not wholy take away all the feare which a Christian for his owne part ought to haue but it taketh away all excesse thereof by the confidence which is to be placed in God And thus we are to walke between hope and feare and so much more as the loue increaseth so much doth the hope also increase and so much also is feare diminished And (m) An excellent rule therefore if thou haue a mind to feele in thy selfe that courage of mind and the little feare which perfect men do find cast thou away al tepidity from thy selfe take the businesse of vertue to hart and then in that very hart of thyne thou shalt read that courage which now thou readest but in Bookes Then shalt thou be able to fight boldly against the Diuell although he circle theâ— round about to deuoure thee for thou shalt haue a hope to be defended by Iesus Christ who is the strong Lyon of Iuda He alwayes ouercommeth in vs if we do not loose our confidence and if like cowards we do not deliuer vp our selues with our hands bound behind vs to our enemies without resoluing to fight Our Lord doth not suffer these warrs and temptations to come to his friendes but for their greater good as it is written Blessed (n) laâ— 1. is the man who suffereth temptation for he being so proued shall receaue the crowne of life which God promiseth to such as loue him He was pleased also that patience in troubles and the standing fast on foot for his honour in tentations should be the touchstone whereby his friends were to be tryed For (o) Note it is no signe of a true friend if he only accompany another in occasions of case but to stand fast by him in tyme of tribulation And as all men would be glad to haue approued friends to stand fast by them in the tyme of affliction and triall accounting of it as their owne iust so doth God desire to haue his and like a thankfull person he sayth to them You are the men who haue remayned with me in my temptations And as an aboundant rewarder he sayth further to them I (p) Lue â—â— dispose of my kingdome to you as my Father disposed of it to me that you may eate and drinke at my table in my kingdome companions heere in payne and afterwards in the Kingdome of glory Thou must encourage thy selfe to fight manfully in the warrs which are made against thee to deuide thee from God since he is thy helper on earth and thy reward in heauen Remember how S. Anthony being cruelly vvhipped and beaten by the Diuells lifting vp his eyes to heauen saw the roofe of his Cell all open whereby a beame of so admirable light did enter as at the presence thereof all the Diuells fled away and the payne of his wounds forsooke him with profound internall sighes he sayd to our Lord who then appeared to him Where wert thou O my good Iesus where wert thou when I was so ill handled by the enemies why wert thou not heere in the beginning of my combat that so thou mightest haue preuented or cured all my soares Wherunto our Lord answered Heere I was froÌ„ the very beginning but I stood looking on to see how thou diddest carry thy self in thy combate And because thou hast fought manfully I wil euer help thee thou shalt be famous throughout the whole earth By these wordes and by the vertue of our Lord he rose vp so full of courage as to find by experience that he had gotten then more strength then he had lost before In (q) A most comfortable and true doctrine this sort doth our Lord treat his friends and he leaueth them oftentimes in traunces of so great danger as that they scarce know where to set a foot nor do they find one hayre of strength by which they can take hold nor are they able to help themselues by the memory of those fauours which in former tymes they had receaued of God but they remayne as if they were naked and in profound darcknes being giuen ouer to the persecution of their enemyes But suddainly when they least looke for it our Lord doth visite them and deliuer them and leaue them with more strength then they had before thrusteth those enemies vnder their feet And the soule howsoeuer it be more weake in nature then the Diuell doth feele in it selfe such a powerfull strength that it seemeth to teare him euen in pieces as a thing that is but weake and without resistance and not only groweth it not able to fight against one but against many Diuells so great is the courage which it feeleth to haue comfreshly towards it from heauen and wherewith it doth not only defend it selfe but it sayth with Dauid I will persecute my enemies and I will take them I will
doth know but he that feeleth it For as much as Isaias (d) Isa 4â— sayth That the peace of such persons is as a riuer as the very gulfes of the sea And S. Paul (e) Philip. 4. sayth That this peace of God doth exceed all vnderstanding And S. Peter saith That this ioy cannot be recounted A hidden manna it is which is giuen to him that manfully ouercometh himselfe and they only know it who receiue it And from whom now doth this so perfect vertue proceed and this rest of mind which is the earnest-penny and introduction to eternall felicity Certainely it is not by meanes of the Diuell For (f) Note although sometymes the Diuell as we haue sayd haue counselled some to doe some particuler good that by meanes of those counsells he might gaine credit to himself wherby the better to deceiue them afterward yet to make a man perfectly good and a fulfiller of the law of nature which cannot be denied to be good since God is the authour of nature it selfe is a worke which neither the Diuell doth not can effect who cannot giue that goodnes which himselfe hath not Nor yet is it the worke of man alone for as much as to haue vertue and much more to haue perfect vertue wherby God may perfectly be serued is the guift of the Father of lights from whome euery perfect guift descendes And (g) See therefore how vniustly the Catholike doctrine is charged by the Caluinists to be a doctrine of presumptioÌ„ the same man doth find by experience more then once that he is deliuered from sinne out of which he was not able to depart and that he is fauoured with certaine graces which it was not in his power to compasse Since therefore this perfect vertue commeth neither from the Diuell nor from the spirit of man it remayneth that we conclude it to be infused by God when (h) The perfection is only to be found in the holy Catholique Church he is inuoked serued as the Catholike Church doth teach And man findeth by experience that this vertue commeth to him by the meanes of Fayth in confirmation of the truth thereof for out of a lye such profit of light or knowledg could not come for the procuring of perfect Vertue and for the inuoking of God to fauour him in the pursuite thereof S. Paul vseth this proofe when he speaketh thus to the Galathians I desire only that you will tell me The holy Ghost which you receaued was it by meanes of the workes of the Law or els by means of fayth As if he should haue sayd Since I preaching Fayth to you and not the old law and you belieuing it and disposing of your selues thereunto by your will did receaue the holy Ghost why do you now returne to the old Law since you find by experience that without it and by meanes of Fayth and of pennance vpon the receauing of Baptisme you haue receaued the holy Ghost with the graces benefits therof And so to proue the thing which we haue in hand That perfect verene which is obteyned by the right vse of Fayth and by those other meanes which it teacheth vs doth giue testimony that it is true because towardes the obtaining of so good a thing it was a meanes and it taught vs also other meanes And so these persons who are so rich through the graces which come to them by Christ Iesus are so adherent to him so enriched by him that they haue no thought of looking for the Messias whom the Iewes expect nor of enioying that paradise which Mahomet doth entice men by For as they despise those bestiall delights of the flesh which Mahomet in his paradise doth promise and those other transitory benefits of the earth which the Iewes by their Messias do expect so they willingly take their leaue both of the one and the other howsoeuer they be intreated to the contrary And they remember how it was prophesied that in the tyme of the Messias They (i) Ezech. 14. 16. Ierem. 31. should know that our Lord was God by his breaking the chaynes of the yâ—â—kes of men and that God would giue men new hartes and that he would write his Law in the very howells of them that would receaue it Now because they make very great coniectures that they haue a part in these blessings it is a testimony to them that Christ is come By these and other effects which cannot be related and which they haue within themselues they are so full of ioy and peace and confidence in Iesus Christ as that if men should tell them of another Christ that were (k) Matt. 14. in the desert or in the secret closets of the house or that he were farre off or neere hand they would neuer bestow the seeking of him For since the true Christ is but one and that they find the conditions of being true in him in whom they do belieue with the same fayth wherby they accept the one they reiect the rest But (l) Note yet I say not this to the end thou shouldest thinke that Christians belieue by the only experimeÌ„tal motiues which they find within themselues for they only belieue through faith which is infused by God as heer after I will shew But this I haue only sayd that thou mayst know the many motiues that we haue to belieue since we are treating of this subiect And one of them is The experiments which perfect men do find in their soule which since they are thinges that passe vp and downe in their hart thou art not to looke for them in bookes or in the liues of others but in thy owne priuate conscience by striuing to attayne perfect vertue That so as I was saying in the beginning thou mayst haue witnesses both neere thee and well knowne by theo as remayning vvithin thee and that thou mayst fullfill what the Scripture sayth Drinke the water of thyne owne Cisterne and thou shalt see such meruailes vvrought within thy selfe as shall take from thee all appetite of seeking any vvithout thy selfe CHAP. XXXVIII That if the power and greatnes of the worke of Belieuing be well pondered we shall find great testimony to proue that it is much reason that the vnderstanding of man do serue God by imbracing of Fayth HE (a) A worthy a wise discourse that had light to know and a steedy hand to weigh the very worke of belieuing vvould be in no necessity of other witnesses towards the receauing thereof but euen therein vvould find beauty to make him loue it reason to imbrace it For who is he that will not conceaue it to be wholy fit that a creature should serue his Creatour with all his power vvithal his meanes And so also do all men know that although we owe him this seruice withall that we haue yet specially since God is a spirit the prime seruice that we are to do him is with our spirit
him So God is not solitary but in the vnity of Essence there are three persons Nor is he couetous or barren since there is a communication of an infinite Deity Neither must thou forbeare to belieue that so it is although thou know not how it commeth to be so since euen because it is so high it carryeth a kind of trace or sent to be a thing of God And because it is better to be so then not euen for this very reason it is a thing which it is fit for God to haue and that so we should belieue it since of God we are to thinke according to the greatnes of God that is the highest that possibly we can imagine CHAP. XL. Wherein answere is made to thē who obiect against the receauing of our Faith that it teacheth meane and low thinges of God and how in these meane things which God teacheth most high glory is contayned NEITHER yet is there any reason to stumble at the humility which the most high God took vpon him abasing himselfe to become man to liue in pouerty and to dye vpon a Crosse For these workes are not only not to be sayd vnworthy of God but they are most worthy if they be well vnderstood Indeed if he had abased himselfe because he could not chuse or if by that abasement he had lost the height which he had before or if he had been moued to it by any interest of such an abasement But neither did he leaue to be what he was by taking that which he was not nor came he from heauen to earth by any constraint nor was he induced by regard of profit since God cannot increase in being rich But (a) Note this well discourse and learne to loue God greatly by it he was moued to it by his owne only goodnes and by the loue which he bare to men and the desire which he had to recouer them by such meanes as might be of most glory to himselfe and of most aduantage to vs. And such was the meanes he tooke by making himselfe man and dying vpon a Crosse For there is not a greater signe of loue then that a man should dy for his friends Which loue so excellent did not spring from any desert of theirs but from his owne excellent goodnes So that his lownesse and his death do not argue in him any want of power or goodnesse For as much as he being omnipotent and wholy wise might haue giuen vs remedy by many meanes besides this but it argueth in him an immense excesse of loue and goodnes and this so much the more as God who loueth and suffereth this is the greater and as that which he suffered was more grieuous and painefull and they for whome he suffered were the more vnworthy and base And since in louing such persons his excellent goodnesse is manifested this worke is to be called a great height since in spirituall things high and good are all one and when it is the more good so much the more great and high it is And since the greatest honour which we can do any man is to hold him for good more then for being valiant or wise for as much as no mā who is sensible of honour doth not so desire it it is euident that since these workes do manifest his goodnes and loue more then all the rest they giue him consequently more honour and they giue it better then all the rest And (b) In true account nothing doth so exalt Christ our Lord as his abasement if in the opinion of ignorant persons the abasement which God hath made of himselve take honour from his dignity and height it ought in the iudgment of wise men to extoll the honour of his goodnes and consequently of his height and greatnes and so he looseth neither the one nor the other And not only doth his goodnes shine in these workes more then others but so also doth his wisedome and power other his most wonderfull attributes appeare therin For amongst all the workes which God hath wrought or is to work there is none equall in being moruailous nor is there to be found so great a miracle as that God should make himselfe man and suffer afterward for man And whosoeuer belieueth not this doth his best to take from God the greatest honour he hath and greater then if he should take the honour that is due to him for all the other workes which he hath made or is to make in (c) Since the Creation of the world Tyme Consider well of this and thou shalt discerne how the omnipotency and wisedome of Goth doth shine in making two so different extremes to meet in one as are God and man in the vnity of one person And note that his power is more declared in combatting and conquering our sinnes and death by the armes of our weaknes then if he had ouercome them with the weapons of his owne omnipotency as we sayd before whylest we were speaking of despaire And (d) An excellent discourse consider that when God continued in his greatnesse he had but a small people that serued him and the same went also dayly from him to adore strange Gods and euen when it did not so it serued him yet with much weakenes But when God abased himselfe so far as to be man and to dy for him it made such deep impression vpon the minds of men as that they who were high did abase themselues and the weake became strong the wicked good and finally there grew so great a change ouer the world as well in the destruction of idolatry as in the renouation of life and manners that the accomplishment of the word which our Lord spake was plainely seene (e) lo. m. 1◠When I shall be exalted from the earth and placed on the Crosse I will draw all things to my selfe And so it appeares that he obteyned that victory ouer the hartes of men by basenesse weakenes tormentes and death which he obteyned not whylest he remained in the height of his Maiesty And thus was that fullfilled which S. Paul (f) t. Cor. 1. sayth The weaknes of God is more thē the strength of men And so it also appeareth that God doth not only gaine the honour of goodnesse but of wisedome power also by taking vpon him our basenesse and by working that thereby which he wrought not by his greatnes For this it is that S. Paul (g) Rom. 1. sayth That he is not ashamed to preach the Ghospell since it is the vertue of God for the sauing of men For although this humanity hunger dishonour torment death be truly affirmed of God yet there is no cause for a Christian to be ashamed thereof since by meanes of these thinges God obteined the conquest ouer other thinges that were so mighty as are sinne and death and procured that man might obtayne the grace of God and his Kingdome which are the greatest things that could
arriue to man Hereby God gained more honour then by hauing created heauen and earth and all that is therein And therefore this worke is for the eminency and excellency of it called the work of God as our Lord sayd This is my foode to do the will of my Father in my finishing his worke which is the redemption of men Not but that God hath wrought other workes but because the Inâ—ernation and redemption which follow hereupon is the greatest worke of them all and that which he prizeth most as the thing whereby he receiueth most honour For (h) The same excellent discourse continued although to haue scourged Egypt for the loue of his people and to haue drawne it out from thence to haue conducted it through the desert did giue honour to God as Isaias saith yet already thou canst not chuse but see which is the more high and heroicall act of loue for God to whip his enemies for the loue of his people or to suffer himselfe to be scourged in his owne flesh for the loue both of his domestiques and of strangers and both of his friends and of his enemies One thing it is for God to carry his children through the desert like an eagle that would teach his yong ones how to fly taking them vp vpon his shoulders when they are weary that so they might vnweary themselues whylest yet God groweth not weary thereby and another thing it is to ouerloade his owne shoulders with a heauy Crosse which did euen flea them of their skin togeather with all the sinnes of the whole world which like the beame of a wyne-presse did straine him so far as to depriue him of life vpon the same Crosse and this to the end that men might be out of paine Who is he that will not discerne that this was a most excellent heroicall act of loue the like whereof was neuer seene which gaue more honour to God then all that was past That other was to him but a common thing and there was no need of so great loue for the doing of it But this later was a busines that would haue byn imbraced by few and hardly wil there be found a man vpon earth who would suffer himself to be publikely whipped or put to death for any good man or any frend And yet if such a man could be found there would still be no comparison to be made betweene that and the much that our Lord did loue and suffer for vs. For he hath no equal Nor is it to be greatly meruaâ—led at if a Lion carry himselfe like a Lion but that a Lion should be content to suffer like a Lambe and that the only cause therof should be his loue this is a busines of a strang extent and worthy of eternall honour And since in former tymes they sayd Let (i) Exod. 15. vs sing vnto our Lord for he hath byn magnified in a glorious manner Let vs also say with a most profound gratitude Let vs sing vnto our Lord who hath byn magnifyed in a most humble manner For as much as formerly God did neither abase himselfe nor take paines in the ease which he gaue vs nor although he imparted riches did he impouerish himselfe but here he impouerished himselfe he did sweat yea he abased himselfe to death and death of the Crosse to raise his seruantes from sinne and to conduct them to heauen and he preuailed in his enterprize and that which Isaias (k) Isa 55. sayd was fulfilled that insteed of the little shrubbe there should grow the Firre-tree and insteed of the nettle there should grow the myrtle And that our Lord should be renowned by an eternall token which shall neuer be taken away For the honour which God did gayne in placing of of this signe which is the Crosse and to dy thereon and to make men good of bad shall last for euer and there shall none be able to ouerthrow it CHAP. XLI That not only the glory of our Lord doth shine in the humble thinges of God which our Faith teacheth but also our owne great profit our strength and vertue NOT (a) He stil prosecuteth the same excelleÌ„t discourse in an excellent manner only doth the honour of God shine after an excellent manner in the workes of his humanity and humility but from thence also doth result the great profit and glory of man whome nothing doth so much exalte as that God hath put himselfe into Brotherhood with him Nor is there any thing which doth so much strengthen his hart against the swooning afflictions which sinne causeth in it as to see that God died for the remedy thereof and that he gaue himselfe to man as his owne Nor is there any thing which can so mooue him to loue God as to see himselfe beloued by him euen to the death nor to make a man despise prosperity or suffer aduersity nor to humble himselfe to God and to his Neighbour nor indeed to any good thing be it great or smal as to see God abased humaned that he was pleased to passe through these thinges giuing vs commandements to performe examples to behold and strength to go through And since this way of remedying our humility and basenes turneth more to the glory of God and to the good of men it is a signe that this is a worke of God since in that which God worketh he pretendeth the manifestation of his owne glory and mans good And therefore he that either denyeth this worke or hindreth it is an enemy of God and of all mankind Since thereby he will depriue God of the greatest honour which by his workes can come to him and man of the greatest glory and benefit that can be imagined And since he declareth himself as an enemy both to God and man it is but reason that he be punished and that with eternall death in hell And the answere that he will be able to giue when God shall aske him this question Why (b) Read this with great attention didst thou not belieue those high things of me must be this Because O Lord they seemed so high to me that I did not thinke thou hadst been so high And being asked why he did not belieue those mysteryes of his humanity and humility since they were the testimonyes of his goodnes of his loue he must answere That he did not thinke the loue and goodnes of our Lord to haue beene so great that he could find in his hart to do and suffer so much for the loue of men So that he stumbleth both vpon the high and vpon the low And the roote of all is because he thinketh basely of God And that he tooke his height and his goodnes to be a limitted kind of thinge Which root and that which proceeds thereof shall iustly burne in the fire of hell as being iniurious to the most high God whom it doth diminish and confine with in a certaine narrow compasse How much better
necessary for the search and true science of the Scriptures And he sayth afterwards that without purity of mind and a life which followeth in the steps of sanctity it is not possible to vnderstand the speach of Saints For as if a man would behould the light of the Sunne he maketh cleare his eyes and by so doing his sight groweth cleare and by that meanes to be of some resemblance with the very Sunne which he desireth to behold that so his eye being made light he may the better looke vpon the Sunnes light and as also if a man desire to see any Citty or Countrey he must come within a certayne distance for that purpose so he that would procure the vnderstanding of holy books must first endeauour to cleanse purify his soule by a resemblaÌ„ce of life manners to draw neare to the Saints who wrote theÌ„ that so approaching to them by his intentions actions he may vnderstand those things which God reuealed to them being made as it were one of them he may escape from the danger that sinners are subiect to from the fire which against the day of iudgement will be prouided for them It is necessary to ponder this greatly which S. Athanasius deliuered that so we may receaue profit by the diuine Scripture For though without this purity of life a man may easily know by Scripture what God in generall requireth of him yet in particuler to know the counsaile will of God cannot be learned as the Wiseman sayth by humane study but he affirmeth thus in the manner of a question Who O Lord shall know thy meaning vnles thou giue him wisedome vnles thouâ—end thy holy spirit from on high This Wisedome (r) True celestiall wisedom is that which teacheth the vvay how to please God in particuler manner this resideth not in wicked men But when this industry continueth with experience of holy labours humble prayers and the fruit of good workes it maketh a man truely wise that so by reading of Scripture and long experience he may teach others after the manner of an eye vvitnesse and may light vpon the veyne of another mans hart instructing it by that which passeth in his owne And without this though he may chance to hit right for once he will mistake many tymes and will fall out to be one of them of whome S. Paul sayth That (s) 1. Tim. 1. taking vpon them to teach the law they vnderstood not that wherof they speake A man who putteth himselfe vpon the studdy of holy Scripture must help himselfe also by the interpretation and exposition of the Saints as also of the Schoole-Deuines For as for the profit which may be drawne from the study of holy Scripture without accompanying it by these endeauours Germany hath taken experience of it to her cost CHAP. XLIX That we must not grow in pride for not hauing lost our Fayth as others haue done but rather we must be humble with feare and the reasons which we haue for being so DO not thou by hearing of the fal of others grow to such pride of hart as to say I am not like one of them who so wickedly haue lost their fayth Call thou to mind those men who related to our Lord how Pilate had caused certaine Galileans to be kil'd as they were in the middest of offering their sacrifices And they that related this carryed in their hart a kind of vayne contentment wherewith they held themselues for better then those others who had deserued that Pilate should cause them to be murthered But now when this soueraigne Iudge did know their pryde without the manifestation of it on their partes and being desirous to vndeccaue them he sayd after this manner Thinke you that those Galileans were the greatest sinners of all the men in that Prouince because that punishment came vpon them Or doe you thinke that those eighteene men vpon whome the tower of Siloe did fall and slew them were the greatest sinners of all them that dwelt in Hierusalem I tell you No. But if you do not pennance you shall also perish The same did S. Paul intend when he sayd For their incredulity were the Iewes cut off which had byn the branches of the Oliue tree of belieuers and thou who by fayth art on foote do not thou grow proud but feare for else thou shalt also be cut off The (a) The punishment which God inflicteth vpoÌ„ others must mak vs humble and not insolent punishments which God hath inflicted vpon others ought to make vs chast and humble and not proud For whither soeuer we cast our eyes in these vnhapy tymes of ours they will find reason to weep and to say with Ieremy If (b) Ierem. 14. I go out into the field I see that men are slayne by the sword if I enter into the citty I find them defeated and dead of hunger The former are they who went out of the Citty which is the Church A kind of people this is without a head for the sword of incredulity hath taken off from them the head which God gaue to Christians which is the (c) The Bishop of Rome as successour to S. Peter is the visible head which God hath giuen to the Church vnder Christour Lord. Bishop of Rome And the later are those many who in this citty of the Church haue their Fayth vntouched but they are miserably dead of hunger because they tooke not the food of obedience to the coÌ„mandmeÌ„ts of God of his church These things deserue that we should feele them much if we haue any feeling of Christ and that we should bewayle them in his high presence and say to him How long O Lord wilt thou forbeare to haue mercy on them for whom thou didst shed thy bloud and loose thy life vpon the Crosse in the middest of so many torments And since the busines is thyne let the remedy also come from thy hand being impossible that it should come from any other Be thou carefull O daughter to feele and to pray for this for (d) Note if thou loue Christ thou art to lodge in thy hart a tender and profound compassion of the soules for which Christ Iesus dyed And so art thou also carefully to consider how thou liuest and how thou doest profit by the Fayth which thou hast least otherwise God doe also punish thee by suffering thee to fall into some errour and so to loose it since thyne eares haue heard the newes of so many that haue lost it by the heresies of that peruerse Luther And others there are who haue denied Christ amongst the Moores to follow the bestiall law of Mahomet whereby thou shalt see accomplished that which Saint Paul sayth That some had lost their Fayth for hauing cast away a good conscience in their life And whether it be as we sayd before when we spake of the motiues which induce a man to belieue because euen their euill
conscience by litle and little draweth their vnderstanding vnto blindnesse to the end that it may seeke some doctrine which doth not contradict their wickednes or else because the supreame iudge in punishment of other sinnes permitteth them to fall vpon heresy or whether it be both for the one and the other reason it is a thing to make one feare and to be full of care to auoyd it And howsoeuer this happen not to all wicked Christians since although they be in mortall sinne they do not for that loose their Fayth as I haue sayd before yet in a matter that is of so high importance the very hauing hapned to one alone giueth vs all reason to feare and care that we may auoyd the like occasion Without doubt the hartes of all those eleuen Apostles were farre from any disposition of deliuering Christ Iesus our Lord to death yet because he sayd that one of the twelue would do it they were all afrayd and they sayd Is it I O Lord through a feare least by their frailty they might fal into actions from which they were free at that tyme. Against all such inconueniences the word which we haue here in hand is full of vse Incline thyne eare obeying God and his Church by Fayth And haue not thou a busy and sifting vnderstanding least it be oppressed by Maiesty as such are threatned in holy Scripture that they shal be And (e) Marke well this comparison for it reacheth home they who wil be descanting vpon the ineffable mysteries of God by the poorenesse of their owne vnderstanding and reason shall find it happen to them as it doth to such as fasten the point of their sight vpon the sunne which so they do not only not come to see but rather they loose their very sight it selfe and it is beaten back agayne through the great excesse of the light which they see to the eyes themselues with which they would see it So those men seeking satisfaction by the way of curious vnderstanding and sifting do find themselues full of vnquietnesse doubt For the wisedome of God is not communicated but to such as are little and humble do approach to him with simplicity inclining their eare to him and to his Church and such as these receaue extraordinary fauours by his goodnesse wherewith the soule resteth satisfied and beautifyed by Fayth and good workes like the fayre Rebecca to whom were giuen in the name of Isaac certayne pendents for her eares and bracelets for her hands And to the end that this humble subiection might be so much the more recommended to our vnderstanding the holy ghost was not content with exhorting vs to it in the first word only by saying Hearken O Daughter but be aduiseth to it yet with another by saying Incline thyme eare To the end that men may know that since God doth speake no idle words and that yet he deliuered this doctrine to vs in seuerall words his pleasure was to recommend in particuler manner this simple humble manner of belieuing as the beginning of our saluation and if to this we will add loue it will then be entire and perfect CHAP. L. How some vse to be much deceaued by giuing credit to false Reuelations and it is particulerly declared wherein true liberty of Spirit doth consist IT is not reason that I passe from hence with out acquainting thee with a great daÌ„ger which happeneth to them that trauayle in the way of God and wherby many haue been ouerthrown The chiefe remedy wherof consisteth in that aduise which the holy Ghost giueth vs by meanes of this word Inclyne thyne eare This danger groweth when reuelations or visions or other spirituall gustes do offer themselues to some deuout persons which by the permission of God do ariue many tymes through the worke of the Diuell that for the obtayning of two effects One is that by the meanes of these deceites he may take credit from the true reuelations of God as he hath also procured to shew false miracles thereby to discredit such as are true Another is to deceaue that person vnder the shew of Good now that by other meanes he cannot do it Many of whome we haue read of in former tymes and many we haue seene in these dayes of ours who may serue for a warning to any such person as is desirous of his saluation to put him in feare of being easy in giuing credit to such things as these since some of those very persons who gaue them such credit at the first did afterward when they were free from being so deceaued aduise others to take heed how they fell into those inconueniences Gerson recounteth that in his tyme many of these abuses did happen and he sayd that be knew of many and that some did hold for certayne that it was reuealed to them that they should be Popes And some one of them did leaue the same in writing and by coniectures and other such kindes of proofe he affirmed it to be true And another belieuing vpon the same motiue that he was to be Pope this thought did after settle it selfe in his hart That he (a) Let not a Caluinist mak himselfe mery at this but let him tremble to find how like he is to the Diuel in saying that the Pope is Antichrist should be Antichrist or at least the forerunner of him And vpon this he was grieuously tempted to kill himselfe that so he might not bring such a deale of misery vpon Christian people till at last by the mercy of God he was drawne out of these deceitfull errours and left them in writing behind him for the caution instruction of others There haue not been wanting some in these dayes of ours who held for certayne that they were to reforme the Church of Christ and to bring it to the first perfection or euen greater then it had at first But their being dead without doing it is a sufficient proofe that they were deceaued and that it would haue beene better for them to haue attended to the reformation of themselues which by the grace of God would not haue beene hard then so forgetting their owne consciences to cast their vaine eyes vpon that (b) The Authour meaneth only ReformatioÌ„ of manners for he sheweth in a hundred places that the Fayth of the Church both is for euer must be true thing which God had no mind to do by their meanes Others haue resolued vpon seeking new wayes which seemed to them very compendious for their owne ariuing quickly to God And it seemed to them that giuing themselues to him in a perfect kind of a manner and abandoning themselues into his handes they were so taken and possest by God and so wholy gouerned by the holy Ghost that whatsoeuer came to their hart must forsooth be no other thing but the instinct and light of God himselfe And (c) Much of this discourse is meant by a cerâ—ayne fantasticall hereticall people
consider of many others as absurd and foolish as this is into which both in other tymes and these also such persons haue fallen as grew lightly to beliâ—ue that the notions or instinctes of their owne harts did come from God CHAP. LI. Of the way wherein we are to carry our selues that we may not erre by such illusions and how dangerous the desire is of Reuelations and such things as those THROVGH the desire I haue that thy soule may not be one of these I recommend to thee much that thou profit as the prouer be sayth by anothers harme and that thou be very carefull that in thy selfe there be no consent either great or small to any desire of these singular or supernaturall things for it is a signe either of pride or at least of curiosity which is full of danger There was a tyme when (a) Marke this Exemple S. Augustine was assaulted by this temptation his wordes are these By how many subtilties of temptation hath the enemy procured with me O Lord that I should beg some miracle at thy hands but I beseech thee for the loue of our Lord Iesus Christ and of our Citty the heauenly Hierusalem which is pure and chaste that as now all consent to this temptation is farre from me so it may euer be farre and further off S. Bonauenture sayth that many had fallen into great follies and errours in punishment of their hauing desired such things as these and he sayth further that they are not so much to be desired as feared If any such extraordinary things happen to thee without any desire of thyne be thou afraid and do not giue them credit but instantly haue recourse to our Lord beseeching (b) A holy wise and safe aduice him that he will be pleased not to carry thee by this way but that he will suffer thee to worke thy saluation in his holy feare and in the vsuall and plaine way of such as serue him Thou art especially to do this when any such Reuelation or instinct shall inuite thee to admonish or reprehend a third person of any thing that is secret much more if he be a Priest or Prelate or the like to whome particular reuerence is due In such case as this thou art to cast away these things withall the hart thou hast and to depart from them with saying that which Moyses sayd Send him O Lord I beseech thee whome thou art to send And Ieremy sayd I am but a child O Lord I cannot speake and both these did hold themselues for insufficient and fled from being sent to reproue others Do not feare least by this humble resistance God should be made angry or to absent himself if the businesse be his but (c) There is no danger of loosing any thing with God by doing acts of humility rather he will draw nearer to thee and he will assure and settle the thing in question For he that giueth grace to the humble will not take it away for an act of humility and if it be not of God the Diuell will fly away as being strooke with the stone of humility which giueth a blow that breaketh his head like that of Golias And so it happened to a Father that remayned in the Desert who vpon the appearing of the figure of a Crucifixe he would neither adore it nor belieue it But (d) See the sweet safe simplicity humility of thâ—se holy Ermites shutting his eyes sayd I will not see Iesus Christ in this world it shall serue my turne to see him in heaueÌ„ Vpon which answere the Diuell fled away who was desirous to deceaue him vnder that forme Another Father answered to one that told him that he was an Angell sent to him on the behalfe of God I haue no need nor am I worthy to receaue messages by the mouth of Angels and therefore consider well to whome it is that thou wert sent for it is not possible they should send thee to me Nor will I so much as heare thee And so with this humble answere the proud Diuell fled away By this way of humility and by a most cordiall driuing away such things as these many persons haue beene free through the mercy of God from great snares which by this meanes the Diuell had prepared for them Experimenting so in themselues that which Dauid (e) Psal 12. sayth Our Lord keepeth the little ones I humbled my selfe and be deliuered me And on the other side a false instinct or Reuelation of the Diuell finding any vaine contentment in the hart of him that doth receaue it taketh roote and force from thence to deceaue men out right God permitting it with iust iudgment For as S. Augustine sayth Pryde deserueth to be deceaued Thou must therfore be free from this vaine inclination and from thinking that thou art capable of these Reuelations that so thy hart may not vary the compasse in the least point from that humility wherein thou wert before vnder the holy feare of God And so carry thy selfe in them as if they had not come to thee And if notwithstanding this answere of thyne the matter do still go on giue thou instantly account to them that may tell thee what is fit although it will be better done to giue notice of it instantly after first it happened and to help him by meanes of prayer fastes other good works who is to giue thee counsaile that God may declare the truth to him in a matter that is of so much difficulty For (f) A great strayte if we hold the good spirit of God for the wicked spirit of the Diuell it is a great blasphemy and we shall so be like to those miserable Pharisees the contradictours of the truth of God who attributed to an euill spirit the workes which Christ Iesus our Lord did by the Holy Ghost And on the other side if with facility of beliefe we accept of the instinct of an euil spirit as if it were of the Holy Ghost what greater misery can there be then to seeke darkenesse and errour insteed of truth and which is worse the Diuell for God On both sides there is great danger eyther in holding God for the Diuell or the Diuel for God And how great necessity there is to be able to distinguish and to iudge of these thinges as indeed they are I thinke there is none who doth not see But as euident as this necessity is so difficult and hidden a thing it is to get assurance and light wherewith to cleare this doubt And therfore as it belongeth not to all men to prophesy or to worke miracles or to impart such other graces but to them to whome the Holy Ghost is pleased to impart them so also is it not giuen to the spirit of man how wise soeuer it be to iudge with certainty and truth of the difference of spirits vnles it were in a matter which were euidently (g) For in that ease
BVT thou art further to note that many do find in themselues their own meanesse and that of themselues they are nothing and they seeme to attribute the glory to God for all the blessings that they receaue and they haue many other signes of humility but notwithstanding all this they are full of pride and that so much the more dangerously as they coÌ„ceaue themselues to be most free from it The reason of this is because although they do liue as in the sight of Truth by not attributing those blessinges to themselues yet do they liue in errour by conceauing them to be more and greater then indeed they are and they take themselues to haue so much light from God as that they are able not only to rule themselues in that way but others also and no man is of sufficiency in their opinion to gouerne them They are greatly friends to their own fancy yea and sometymes they make not much reckoning of that which former Saints haue sayd or that which the seruants of God liuing in their owne tyme conceaue They (a) This is still meant of those hereticall Illuminati boast themselues to haue the spirit of Christ and to be gouerned by it and to haue no need of human counsell since God with so great certainty and the vnction of his spirit doth giue them comfort in their prayers They thinke as S. Bernard sayth of other mens houses but that the sunne doth only shine in their own and they defye and despise all wisemen as Golias did the people of God Only he is good in their opinion who conformeth himselfe to them and to them nothing is more troublesome then to meet with a man that contradicteth them They will be the maisters of all men and belieued by al men and they will belieue none The wary discretion of men who are well experienced they call tepidity and feare but as for vnbridled feruours noueltyes full of singularity which are the occasions of tumult these men call the liberty of spirit and the strength of God and they haue almost euer in their mouthes This my spirit telleth me God satisfyeth me in this and the like At other tymes they alleadge the Scripture of God but they will by no meanes vnderstand it as the Church and the Saints haue vnderstood it but only as they list themselues Belieuing that they haue not lesse light then the former Saints nay that God hath taken them for instruments of greater matters then those others and so they make Idolls of themselues and place themselues vpon the heades of all men with intollerable presumption So miserable is the errour of these men that being extremly proud they hold themselues for perfectly humble and belieuing that God only dwelleth in them he is indeed far from them and that which they take to be light is profound darknesse Of these or such as these Gerson sayth There are some to whome it is a thing very agreeable to be gouerned by their owne conceit and they walke vnder the conduct of their owne inuentions or rather they are cast headlong vpon their owne opinion which is a most dangerous guide They (b) Euen in doing of pennance discretion is to be followed whensoeuer excesse therin is vsed and not accompanyed with docility other interiour vertue it is not only suâ—piâ—â—ouâ— but dangerous macerate themselues with too extreme fasting they watch too much they trouble and empty their braine with excesse of teares and in the middest of all this they follow no mans admonition or counsell They care not to aske the opinion of them that are wise in the law of God nay they care not to heare them when eyther they do heare or aske their counsell they despise their sayings And the cause of this is that they conceaue theÌ„selues to be some great men and that they know better then all the world what is fit for them to do Of these I pronounce that speedily they shall fall into the illusion of the Diuell speedily shall they fall vpon the stone of offence because they are conducted by a blind kind of rashnes and an excessiue kind of lightnesse And therefore what soeuer they shall tell thee of any extraordinary Reuelations know thou that it is to be suspected Al this sayth Cerson CHAP. LIIII Of some propertyes which they haue whome we sayd to be deceaued in the last Chapter and how necessary it is to take the opinion of others and of the mischiefe that men are brought to by following their owne THOV art to vnderstand that some of them of (a) He coÌ„tinueth to describe those aforesayd heretikes whome I spake in the last chapter are people without learning yea they are cordiall enemyes to men that are learned And if perhaps they haue a little Latin to read and to carry a new Testament about them they do belieue themselues so much conceauing the while that they belieue God and they rest so much vpon certaine light motiues and do answere themselues thereby in such blind errours that how manifest soeuer in themselues they be these men know not how to shake them off and they are so presumptuous and so impossibly to be perswaded that as the Scripture sayth A man were better encounter with a beare from whome they had taken her whelpes then with a foole that presumeth in his fault And yet they haue much in their memory and no lesse in their tongue that saying of S. Paul Knowledge doth blow vp but Charity doth build vp And by this they thinke they haue a pattent to contemne wise men as men that are pussed vp they valew themselues at a high rate as a kind of people that is full of charity The (b) Let heretikeâ— examine theÌ„selues by this rule and they will see their owne extreme pride whyle they marke not that themselues are the men that are puffed vp with the pride of sanctity which is more dangerous then the pride of science as a thing which riseth from that which is better and for the same very reason it is worse though indeed neither science nor good workes do of themselues produce this moath but it is the wickednes of the wicked which taketh occasion to swell by that which is good Since the case standeth so they ought not instantly to contemne such as are wise because wisedome of it selfe is no impediment but that withall a man may be humble and holy Yea to many it hath beene and still is a great occasion of their being so for others to esteeme that they are not so proceedeth from an erroneous iudgment and an excessiue pride in themselues But suppose they were not yet were those others to remember that it is written Vpon (c) Matt. 1â— the chaire of Moyses sit the Scribes and Pharisees do therefore that which they direct you to but do not that which they do Whereas these fellowes do iust the contrary for they receaue not the good
holy places good works for so it is fittest for young folks Do not plunge thy selfe into transitory cares when thou hast done working som what with thy hands which being moderately vsed will do thee good both in soule and body hauing complyed with thy obligations either of necessity or Charity according to that rule of life which hath been prescribed to thee take as much tyme as thou canst to be shut vp in thyne Oratory And although at the first it may chance to go against thy stomake thou wilt come to find that they are the affaires of heauen which are treated there and that thou takest not so much gust in the expence of any tyme as that which thou spendest there in peace CHAP. LIX Wherein he prosecuteth the exercise which conduceth to the knowledge of ones selfe and how we are to profit in the vse of reading and of Prayer HAVING then found out this priuate place retire thy selfe into it twice euery day at the least Once in the morning to thinke vpon the sacred passion of Iesus Christ our Lord as I will shew thee afterward and once againe in the euening at the shutting vp of the day to attend to the exercise of knowing thy selfe and let thy way to that be this Take first some booke of good instruction wherein as in a glasse thou mayest see thy faultes and that thy soule may therewithall receiue such food (a) A most excellent aduise how spirituall books are to be read with great profit of the soule as to be encouraged in the way of God This reading must not be vsed with any trouble nor by turning ouer many leaues but with raising vp the hart to our Lord to beseech him that he will speake to it with his liuing and powerfull voyce by meanes of those words which there thou readest And that he wil giue thee the true vnderstanding thereof and with this attention and reuerence obserue and hearken to God by those wordes which thou readest as if thou heardest himselfe preach when he spake heere in the world In such sort that although thyne eyes be cast vpon the booke do not thou fasten thy selfe to it with so great an anxiety of mind as to make thee not so well to thinke of God but conserue a moderate and peacefull attention which may not enthrall thee nor hinder the free and superiour kind of attention which thou art to yeald vnto our Lord and reading thus thou wilt not grow weary By this meanes our Lord will giue thee the liuing sense of the wordes which in thy soule may worke sometimes repentance of thy sinns at other times a confidence in him and his pardon of them and he will open thy vnderstanding towards the knowledge of many other thinges although thou read not many lines Sometymes it wil be fit to interrupt thy reading to thinke of somewhat which resulteth from thence and then to returne againe to read and so at once thou shalt profit both in reading and prayer And with a hart thus deuout and recollected thou mayest beginne to enter vpon the exercise Of the knowing of thy selfe then vpon thy knees thou shalt thinke to what an excellent and soueraigne maiesty thou art going to speak Which yet (b) How we are to thinke vpon God when we go to pray thou must not conceaue to be farre from thee but that he filleth heauen and earth that there is nothing wherein he is not and that he is more within thee then thou thy selfe And considering thyne owne poorenes make thou a profound internall reuerence humbling thy hart as if it were a kind of Ant in the presence of an infinite Essence and desire that thou mayst haue leaue to speake Begin first to speake ill of thy selfe and make thy confession in generall and particulerly also if it occure to thee demand pardon of that wherein thou mayst haue offended him that day Resort then to some of those (c) Some few vocal prayers wherein moderation is to be vsed deuotions to which thou art accustomed but let thē not be so many as that they may breake thy braynes dry vp thy deuotion nor yet do thou leaue them altogeather because they serue to stir vp the soule to piety and for the offering also of that seruice of our tongue to God in token that he gaue it to vs. For this reason S. Paul teacheth vs That we must pray and sing with the spirit both of the voyce and of the soule And these prayers must serue to obtaine fauours of our Lord not only for thy self but for them to whom thou hast particuler obligation and for the whole Church of Christ the care whereof thou art to haue deeply fixed in thy hart For if thou loue Christ it is reason that thou be neerely touched by that for which he shed his bloud Pray as well for them that liue as for the soules that are in Purgatory and for all that infidelity which is depriued of the knowledge of God beseeching him to bring al vnbeleeuers to his holy Fayth since he desireth that they should all be saued And these prayers or the most of them are to be addressed two wayes By the one to our (d) Our B. Lady must be deuoutly prayed to by vs as a great intercessour with her Sonne our Lord for the pardon of our sins but especially Christ Iesus our Lord who is the only hope of our saluation Blessed Lady towardes whome thou must be sure to carry a very cordiall loue and to haue entiere confidence that she will be a true mother to thee in all thy necessityes and the other to Christ Iesus our Lord which also must be a most familiar refuge in thy troubles and the only hope of thy saluation CHAP. LX. How much the Meditation of death doth profit towardes the knowledge of a mans selfe and of the manner how it is to be meditated for as much as concerneth the death of the body AFTER (a) If this Chapter and the two next do not mooue thee I know not what will this giue ouer to pray vocally and conuaye thy selfe into the most inward part of thy hart and make account that thou art appearing in the presence of Christ Iesus and that there are no more in the world but thou he Consider that before thou camest into the world thou wert nothing and how that Omnipotent goodnes of our Lord God drew thee out of that profound bottome of not being and made thee his creature and that not after an ordinary manner but he made thee a reasonable creature Consider how he gaue thee a body and a soule to the end that with them both thou mightest labour in doing seruice to him Make account that thou art then in the very passage out of life into death and hauing the most true feeling of it that may be say to thy selfe This houre of my end is once to arriue and I know not whether
excellent lesson coÌ„cerning the strict examinatioÌ„ of our coÌ„science as it were into the chapter-house with thy selfe towardes night and iudge thy selfe very particulerly as thou wouldest do any third person Reprehend thy selfe and punish thy selfe for thy faultes and preach thou more to thy selfe then to any other body how much so euer thou loue him and where thou findest most fault there procure to apply most remedy For belieue me that by the continuance of this examen and reprehension of thy selfe thy thoughts cannot continue long without being reformed And thou shalt ariue to a science which will doe thee much good and it will make thee weepe not swell and it will keep thee from that dangerous infirmity of pride which entreth euen insensibly by little and little a man thinking well and taking contentement in himselfe Be very watchful against the approach there of and preserue thy selfe with all care Take not thy selfe into good conceite but know by the light of truth how to reprehend be displeasing to thy selfe and so the mercy of God wil be neere thee in whose right they only are pleasing who are displeasing in their owne And he pardoneth their faultes with a great liberality of goodnesse who know them and who humble themselues for them with (d) But it must be a true one a true iudgement and who lament them by their will Thou shalt also hereby decline two other vices which are the ordinary companions of pride and they are ingratitude sloth For by knowing and misliking thy defects thou wilt see thy weakenesse and thy vnworthynesse and the great mercy of God in suffering pardoning thee in bestowing benedictions vpon thee who hast deserued misery and by this meanes thou wilt be gratefull And on the other side considering the little good thou doest the many sinnes which thou committest thou wilt be awaked out of the sleepe of slouth and wilt euery day begin with new feruour to serue our Lord seing the little that thou hast done hitherto For this and many other benefittes which grow from a mans knowing and reproouing himselfe a holy old man of ancient tymes being asked whether a man might be more secure by seruing God in solitude or in company of others did answeare That is he knew how to reprehend himselfe he might be euery where safe and if not that he would be euery where in daÌ„ger And because through the inordinate loue which we beare our selues we cannot know or reprehend our selues with that vnpartiall iudgement which truth requires we must (e) A hard lesson but by the goodnes and grace of our Lord Ieâ—â—â— it is learâ—ed practised by 〈◊〉 in the Catholike Church thanke that person that doth it for vs. And we must earnestly beseech our Lord that himselfe will rebuke vs with loue bestowing vpon vs light and truth that so we may belieue of our selues as we ought in very deed to belieue And this is that which the prophet (f) Ierem. 10. Ieremy desired saying Correct me o Lord in iudgement and not in sury least otherwise thou do turne me into nothing To correct with fury doth belong to the last day when God will send the wicked to hell for their synnes and to correct in iudgement is to reprehend his children in this world with the loue of a Father Which reprehension carrieth a great testimony with it that God loueth such a person Nor is there any other so sure an one as that nor which bringeth so good newes as being the preface to vs of our receiuing great fauours from God So doth S. Marke relate that our Lord Iesus Christ appearing to his disciples did (g) Mare 10. reprehend them of incredulity and hardnesse of hart and then he after gaue them power to doe wonderfull thinges And the prophet (h) Isa 4. Isay sayth That our Lord doth wash away the vncleanes of the daughters of Sion and the bloud out of the middle of Hierusalem in the spirit of iudgement and in the spirit of heate Giuing vs so to vnderstand that for our Lord to wash way our faultes by comming to vs is first to make vs know who we are and this is iudgement And afterward he sendeth in a spirit of heate which is loue and that prouoketh vs to griefe and so he washeth vs giuing vs pardon by his grace Of this we must not presume to allow our selues any part of the glory since it is he who first gaue vs to vnderstand our owne wickednesse and rashnesse Nor (i) A description of that true â—orrow for sinne which is of God yet art thou to conceaue that this reprehension is any afflictiue kind of thing which may excessiuely oppresse thy soule by making it offensiue to thee For any such disposition as this is eyther of the Diuell or of a mans owne spirit and it must be fled But it is a quiet knowledge of a mans owne faultes and as a iudgâ—ment of heauen which is pronounced in the soule which makes this earth of our infirmity quake with shame and feare and loue which clappe spurres into the sides to make it mende to serue our Lord with greater diligence Yea it giues a man much confidence that our Lord loueth him as his sonne since he exerciseth the office of a Father with him as it is written And (k) Prou. 3. whom he loueth he correcteth Be therefore carefull to behold and reprehend and to present thy selfe in the presence of God before whom an humble acknowledgement of our owne faultes is a matter of more security then the proude altitude of any other science And be not like some who loue to haue themselues in good estimation who because they are loth to thinke ill of themselues they take pleasure in spending much tyme to thinke of other deuout thinges and to passe lightly ouer the knowledge of their owne defects because they find no sauour in them since they take no pleasure in the contempt of themselues Whereas in very Truth there is nothing so safe nor which so maketh God withdraw his sight from our sinnes as for vs to see and to reprehend them with griefe and pennance As it is written If we did iudge our selues we should not be iudged by God CHAP. LXIII Of the estimation which we are to make of our good works that we may not fayle thereby in the knowledge of our selues and of true Humility and of the meruailous example which Christ our Lord doth giue vs for this purpose THE second thing that thou art to obserue concerning this knowledge is that although it be good and profitable since therby we come to haue a contrite and humbled hart yet hath it this fault that it is euer grounded vpon our hauing committed sinne And it is not to be much meruailed at if a sinner do know and esteeme himselfe to be a sinner For being such he should withal be a hideous monster if he would esteem
himselfe for iust as if a man who were all full of leprosy should account himselfe to be in health We (a) Of the humility which is to be exercised in the consideration of a mans good workes must not therfore be contented to esteem only little of our selues in respect of our sinnes but much more are we to do so in our good workes Profoundly knowing that neither the fault of sinne is of God nor the glory of our good deedes of our selues But that of all the good that may be in vs we are perfectly to giue the glory to the Father of lights from whome all good and perfect gifts descend So that although we may haue a thing that is good we must looke vpon it as none of ours and we must vse it with so great fidelity as not to pretend for the glory which is due to God nor that the hony as the Prouerbe sayth may be found sticking to our fingers ends This humility is not of sinners as the first was but of iust persons Not only is this kind of humility in this world but in heauen also For by occasion therof it is written Who is like our Lord God who dwelleth in the Altitudes and lookes vpon humble things both in heauen and in earth This kept the good Angells fast on foot and disposed them fitly for the enioying of God since they would be subiect to him And the want thereof did thrust downe those wicked Angells because they had a mind to robbe God of his honour This was possessed by the sacred Virgin Mary our B. Lady who being preached for happy and blessed by the mouth of S. Elizabeth she puffed not vp nor did she attribute to her selfe any glory for the graces which were in her but with (b) More humble and more faythfull then all men and Angells put togeather an humble and most faithfull hart she teacheth S. Elizabeth and the whole world that the glory of the greatnes to which she was raysed was not due to her but to God and with profound reuerence she beginneth to sing My soule doth magnify our Lord. This very humility and that which was yet more perfect did inhabite the most blessed soule of Iesus Christ our Lord which for as much as concerned the personall being that he had did not rest vpon it selfe but vpon the person of the Word as it exceeded all the soules and celestiall spirits in other graces so did it exceed them in holy humility being further off from giuing glory to it selfe and from relying vpon it selfe then all those others put togeather And from this hart did that proceed which so often he most faythfully preached to the world That he had receaued his workes and wordes from his Father and that to him he gaue the glory And he sayd My doctrine is not myne but of him that sent me and againe The (c) Ioan. 7.14 wordes that I speake I speak not of my selfe but the Father who is in me is he that doth the workes And so it was fit that the redresser of mankind should be very humble since pride was the rooâ—e of all misery and mischiefe And our Lord resoluing to make vs know how necessary it is for vs to haue this holy and true humility he maketh himselfe a maister of it in particuler manner and he puttes his owne example before our eyes saying thus Learne (d) Matt. 1â— of me for I am humble and meeke To the end that men seeing their so wise Maister recommend this vertue so particulerly they might labour much in the purchase thereof And seing that our Lord being so soueraign doth not attribute the good to himselfe there may be no man so franticke as to presume vpon the committing of so great a wickednesse Learne therefore O thou seruant of Christ of this thy Maister and Lord this holy humility to the end that according to his word thou mayst be exalted For he (e) Luc. 14. that humbleth himselfe shall be exalted And keep in thy soule this holy Pouerty for of this it is vnderstood Blessed (f) Wats 5. are the poore in spirit for of them is the kingdome of heauen And of this be sure that since Iesus Christ our Lord was exalted by the way of humility he that hath not this doth loose his way And he must vnbeguile himselfe and belieue that which S. Augustine sayth If thou aske me which is the way to heauen I shall answere thee Humility and if thou aske me till the third tyme I shall answere thee the same and if thou aske me a thousand tymes a thousand tymes shall I answere that there is no other way (g) I doubt much that ProtestaÌ„ts are then out of the way if it be but euen for this but of Humility CHAP. LXIIII. Of a profitable exercise of knowing the being which we haue in Nature that by it we may obtayne Humility BECAVSE (a) I beseech you ponder well the foure next chapters for they will teâ—l you â—ewes I thinke thou desirest to obtayne this holy humiliation of thy self wherby thou mayst become pleasing to our Lord I will say somwhat of the meanes how thou mayst procure it And (b) The meanes which are to be vsed for the procuring of the holy vertue of humility let the first of them be to begge it with perseuerance of him who is the giuer of all good thinges for it is a particuler guift of his which he bestoweth vpon his elect Yea and the very knowing that it is a guift of God is no small fauour They who are tempted with pride do wel perceaue that there is nothing further off from their owne power then this true and profound humility and that it hapneth many tymes that by the same meanes whereby they hope to obteine it they fly furthest from it and that by the very acts of humiliating a mans selfe the very contrary which is pride sometymes doth grow Thou (c) Note must therefore as I sayd in that discourse which I made before of Chastity take in hand the obteyning of this Iewell in such sorte as that neither thou giue ouer thy endeauour by saying What shall I get by striuing for it since it is the guift of God nor yet must thou put thy confidence in thy arme of flesh and bloud but in him who is wont to graunt his guiftes to whome he giueth the grace to aske them by meanes of prayer and other deuout exercises The course then which thou art to hold shal be this Consider these two thinges in order The one a being the other a good and happy being As for the first thou art to thinke who thou wert before God made thee and thou wilt find that thou wert a profound pit of being nothing a priuation of all thinges that are good Consider then how that mighty and sweete hand of God drew thee out of that profound Abysse placed thee in the number of his creatures giuing
thee a true and reall being and consider thy selfe not as a thing of thyne owne making but as a present which (d) Our creation is of God God was pleased to bestow vpon thee and looke vpon thyne owne being as a thinge as farre from thy strengh to compasse as thou lookest vpon another mans belieuing that thou couldst as little create thy selfe as him And as little couldst thou haue come out of that darcknesse of not being as they can who remaine therein And those thinges which are not at all be equall to thee for as much as concerneth thy selfe and it is God to whom thou must attribute the aduaÌ„tages which thou hast aboue them Be (e) Our conseruation is of God sure not to thinke now that thou art created that thou doest conserue thy selfe in thy selfe For thou hast no lesse need of God in euery moment of thy life to the end that therein thou mayst not agayne loose the Being which thou hast then thou hadst before to the end that of nothing thou mightest come to the being which now thou hast Enter into thy selfe and consider that now thou art a certaine thing which hath both being and life Aske thy selfe this question Is this creature depending vpon it selfe or vpon some other Doth it susteine it selfe or hath it need of some other hand And S. Paul will answere thee (f) Act. 17. That God is not farre from vs but that in him we liue and mooue and haue our being And doe thou consider God who is the being of all that which is and without him nothing is And he is the life of all that which liues and without him all is death And he is the strength of all that which hath any power and without him all is weakenesse And he is the entiere good of al that which is good without whom the least of good things can haue no goodnesse in it Therefore doth the Scripture (g) Isa 40. say All nations are before God as if they were not and they are reputed as vanity and as nothing in his presence And in another place it is written He (h) Galat. 6 who thinketh himselfe to be somewhat whereas indeed he is nothing doth but deceaue himselfe And the prophet (i) Psal 3.8 Dauid speaking to God did say In thy sight I am as nothing By which passages thou art not to vnderstand that creatures haue no being or life or operations which are not proper euen to them and distinct from those of the Creatour but because that which they haue they hold not of themselues nor are able to conserue it but only of God and in God they are said not to be because they hold their being strength from the hand of God and not from their owne Learne therefore to sound well into the bottom of the being and power which thou hast and giue not ouer till thou arriue to the (k) which is the power and wisdome goodnes of Almighty God very first foundation thereof which as being most firme and neuer fayling nor being founded vpon any other but being the foundation of all the rest doth mainteyne thee that so thou mayst not fall agayne into that profound pitt of Nothingnesse out of which he drew thee before Know that the protection which he hath of thee and the hand which he carrieth ouer thee keeps thee still on foote and confesse thou with (l) Psalm 138. Dauid Thou O Lord didst make me and thou didst place thy hand aboue me And know that thou doest so hang vnder this power of God that at the same instant wherein that should fayle thee thou wouldest also fayle as the light which was in a chamber would fayle if the torch which gaue it were remoued or as all light is retired from the presence of the earth by the absence of the Sunne Thou (m) Our Lord Iesus make vs able to do it must therefore adore this Lord with profound reuerence as the sole beginning of thy being and thou must loue him as the perpetuall benefactour and preseruer of it and say to him both with thy hart and with thy tongue Glory be to thee for euer O thou Omnipotent power by which thou doest maintaine me There is nothing O Lord for me to seeke out of my selfe since thou art more internally to me then I am to my selfe and by myselfe through my selfe it is that I must first passe that so I may enter into thee Come close with thy hart and vn â—e it to him in an amourous manner say to him (n) Psalm 13â— This is my ioy for all eternities heere will 〈◊〉 dâ—ell because I haue chosen is And (o) Nâ—te this well begge of God that thou may est â—augrace 〈◊〉 practise 〈◊〉 from thence forward know how to carry the presence of God in thy selfe withall reuerence since he is most present to thee And as thou hast vnderstood by that which passeth within thee that it is God who hath giuen thee thy being and thy working so art thou to vnderstand the same in all the creatures And considering God in all things they all will serue thee for a bright glasse which may represent their Creatour to thee and so thy soule may go well vnited to God and deuoutly singing of his prayses if thou seeke nothing but God in the creatures CHAP. LXV How the exeâ—cising of our selues in the knowledg of the supernaturall being which we haue of grace doth serue towards the obteyning of Humility IF thou haue byn carefull to resolue by the knowledge of thy selfe for as much as concerneth thy being to giue the glory thereof to God much more must thou attend to know that thy well being is not of thy selfe but that it is a gracious guift of our Lord. For (a) A necessary coÌ„sequence if whilst thou ascribest the glory of thy being to him by confessing that not thy selfe but his hands did make thee thou shouldst appropriate the honour of thy good works to thy selfe conceauing it to be thy selfe that made thee good thou wouldst take so much more honour to thy self theÌ„ thou didst giue to God as a good or happy being is a more excellent thing then a mere being It is therefore necessary that with extraordinary diligence thou do attend to know God and to acknowledge him for the cause of all thy good Liue thou in such a fashion that there may not be so much as a seame or stitch of foolish (b) There is nothing which more properly doth belong to Pryde theÌ„ that it is a fooliâ—h thing pride in thy soule but as thou knowest that thou canst not haue the least being that can be thought of if God do not giue it so also know that thou canst not possesse in thy selfe the least good thing if God do not open his hand to bestow it on thee Consider also that as that which is nothing hath no naturall being amongst the creatures so
what we are to do when we beginne to treat any businesse since he in that first businesse of his did pray and that in so great length From hence it is that S. Denis saith that at the entrance into any workâ— we must begin by prayer S. Paul exhorteth vs to be instant and earnest in prayer and our Lord saith (t) Luc. 1â— That we must euer pray and not giue ouer which signifieth that this worke must be performed with frequent diligence and care For they who thinke it will serue their turns to take heed to themselues in doing workes pleasing vnto God yet make no accompt of vsing prayer do swimme and fight with one only hand and do walke with one only foot For our Lord did teach vs that two thinges are necessary when he sayd (u) Matt. 26. Watch and pray that you may not enter into temptation And the same did he aduise when he said (x) Luc. 21. Watch in prayer at all tymes that you may escape from these thinges which are to come and that you may be able to appeare before the sonne of the Virgin And S. Paul (y) Ephes â— doth couple these two thinges when hearmeth the Cauallier of Christ towards the spirituall warre which he is to make against the Diuell For as a man how well soeuer he fare yet vnles he rest and sleepe he wil be weake run hazard of going out of his wits so wil it happen to one that worketh prayeth not for (z) Prayer is that to the soule which rest is to the â—ody prayer is that to the soule which repose is to the body There is not any estate so great which will not be brought to an end if there be euer spending and no getting nor are there any good workes which will last without praying For thereby that light and spirit is gotten for the recouery of that feruour of charity interiour deuotion which is diminished by businesse though it be good How necessary it is to pray seemeth plaine by the instance and fastes wherewith the prophet (a) 1. Reg. 2. Samuel prayed our Lord That (b) Marke this well he would deliuer the people out of the captiuity of Babylon although the seauenty yeares which our Lord had appointed for the terme vpon which he would deliuer them were accomplished And if in that which God hath promised that he will do or giue there be yet neede to begge it by earnest prayer how much more will it be needfull to do it in such case as wherein we haue no particuler promise from him S. Paul desyreth the Romanes to pray for him that all impediments being remooued he might be able to visit them wherevpon Origen saith that although the Apostle had said a little afore I know that when 〈◊〉 shall go to you my going wil be in the aboundance of the benediction of Christ yet notwithstanding all this he knew that prayer was necessary euen for the thinges which we expressely know shall happenâ— and (c) Because our Lord ordayneth the giuing of his graces by meanes of Prayer if there were no prayer without doubt there would be no accomplishment of that which is foretold Doth it not seeme to thee that he had reason who (d) S. Gregory said that prayer was the meanes to obteyne what the omnipotent God had ordained in eternity to bestow afterward in tyme And againe That as plowing and sowing is the meanes for the getting of corne so is prayer for the obteyning of the fruits of spirit and therefore we are not to meruayle yf we gather so few since we pray so little A (c) Note this souÌ„d certayn reason most certaine thing it is that by conuersation with a good man it doth follow that one will loue him and he will conceaue desires of being vertuous And so if we did conuerse with God with more reason we might hope for these and other aduantages by his conuersation As Moyses did who after he had treated in the Mount with God he came downe from thence full of splendour And from no other roote it growes that we are so wanting to shew pitty to our neighbours but because we frequent not this conuersation with our Lord. For the man who by night lay prostrate in the sight of God demaunding pardon for his sinnes and mercy for his miseries if vpon the day following himselfe sind another who asketh that of him which he begged of God he will not be able to choose but know those very wordes which himselfe vsed and he will remember the great affliction wherewith he spake them to our Lord and with how great desire to be heard and he will do by his neighbour as he desired that God should doe with him And to deliuer to thee what I conceaue of this in a word I represent to thy memory that which Dauid (f) Psal 65. said Blessed be our Lord who to the not my prayer nor his mercy from me Whereupon S. Augustine (g) Note saith Thou maiest well be secure that if God do not take thy prayer from thee neither will he take his mercy And remember yet againe what our Lord said (h) Luc. 11. That the heauenly Father will giue a good spirit to them that aske it And with this spirit we fulfill the law of God as S. Paul saith So that the mercy of God is neere vs and we fulfill his law by meanes of prayer Thinke (i) Note then what kind of Creature that will be to whom by the want of prayer these two thinges shal be wanting And I will aduertise thee of an errour of some men who thinke that because (k) Rom. â— S. Paul said I would haue meÌ„ pray in al places it should therfore not be necessary to pray long at once not in any particuler place but that it would suffice to enterlace our prayers with the rest of our workes A (l) The answere to an obiection good thing it is to pray in all places but that will not serue our turne if we meane to imitate Iesus Christ our Lord and to practise that which his Saintes haue said and done in matter of prayer And be thou well assured that no man wil be able to pray with profit in euery place vnles first he haue learned to do this duty in a particuler place and to imploy some space of time vpon it CHAP. LXXI That the pennance due to our sinnes must be the first pace whereby we come to God conceauing true griefe for them and making true Confession thereof and satisfaction THE first pace which the soule is to make in approaching towardes God is to be the pennance of her sins And to the end that this may be well performed it will profit much that a man disimploy himselfe from all businesse and from all conuersations and do attend with care to draw to his memory all the sinnes of his life helping himselfe for this
or hungry or wel fed he sayth it is (a) Matt. 25. himself that is so So that As soone as we were he was in vs as S. Augustine sayth and when we are heard by God he sayth that he is heard through the (b) The vnspeakable vnâ—oÌ„ of Christ Iesus our Lord with his seruantâ— and his infinite loue to them vnspeakable vnion which is between him and his which is signifyed by the name of the Spouse the fellow spouse and of the head in respect of the body which he loued so much that howsoeuer in ordinary course we see that a man exposeth his arme to receaue the blow for the sauing of the head yet this blessed Lord being the head would needs meet that blow which was giuen by the hand of the iustice of God and so dyed vpon the Crosse to giue life to his body which is our selues And after that he hath quickned vs by the meanes of pennance of the Sacraments he doth regale vs and defend vs and maintayne vs as a thing so much his owne that he is (c) Note not content with calling vs his seruants and friends brothers and sonnes but to teach vs yet better how much he loueth vs and that so he may rayse vs vp to greater honour he endueth vs with his (d) An vnspeakable honour it is if we had the grace to weigh it well to be called ChristiaÌ„s yea as it were one Christ owne name For by this vnspeakable vnion of Christ the head with the body which is the Church he and we are called one (e) 1. Cor. 12. Christ And this most sweet mystery full of all consolation doth S. Paul giue vs to vnderstand in those wordes when he said That (f) Ephes 2. the heauenly Father did make vs acceptable in his beloned Sonne and that we were created in good workes in Iesus Christ. And to the Corinthians he said You are in Iesus Christ Which manner of speach by the word In doth point vs out to this vnion of Christ and his Church So also our Lord saith by (g) Ioin 11. S. Iohn He that is in me and I in him beareth much fruit for without me you are able to do nothing Thanks (h) A holy conclusioÌ„ of this chapter be giuen O Lord to thy loue and goodnesse who by thy death didst giue vs life And thankes be giuen to thee also because by thy life thou consernest ours and thou doest imbrace vs so close to thy selfe in this exile of ours that yf we will perseuere in thy seruice thou wilt carry vs to geather with thy selfe and wilt keep vs for euer in heauen where thou art as thy selfe hath said Where I am my selfe there shall my seruant also be CHAP. LXXXV How lowd Christ cryed out and doth euer cry out for vs before the Eternall Father and with how great speede his Maiesty doth heare the prayers of men and bestoweth benefitts vpon them by meanes of this out-cry of his sonne THov mayst already see by what is sayd how great necessity all men haue of the fauour of Christ Iesus to the end that their prayers may be heard as acceptable in the presence of God But it is not so with Christ himselfe for he hath no need that any other should speake for him He it is and he alone whose voyce is heard in respect of it selfe For as S. Paul (a) Hebr. 8. saith he is able to go to his Father himselfe to pray for vs he also saith That Christ in the dayes of his mortall life offering prayers to his Father with a lowd cry and with teares was heard for his reuerence Christ desired his Father that he would deliuer him from death not suffering him to remaine therein by raysing him vp to a life immortall And as he desired so was it granted to him He also offered vp teares and prayers to his Father many times which proceeding from a hart which was full of loue are said to haue bin made with a loud cry And although that loue which made him cry was euer all alike in him for as much as euery teare he shed and euery (b) What infinite loue therfore was that and what loue ought ours to be in answer of it pace that he made was performed with as much loue as when he laid himself downe vpon the Crosse yet considering the exteriour and the nature of the worke it selfe which was wrought so much difference there was betweene the offering of his most holy body vpon the Crosse and the offering vp prayers for vs as there is betweene suffering yea and suffering death on the one side and praying or speaking on the other Remember that which God (c) Gen. 4. said to Cain The voyce of the bloud of thy Brother Abel doth cry out to me from the earth And of that also which S. Paul (d) Hebr. 12. said to vs Christians You are come to aâ—hedâ—ing of bloud which cryeth out better then that of Abel For (e) The difference betweene the bloud of Christ our Lord and the bloud of Abel that of Abel cryed out to the diuine iustice demaunding vengeance against Cain who spilt it but the bloud of Christ which was shed vpon the earth cryed out to the diuine mercy demaunding pardon The former calleth for anger the later for pitty the former for indignation the later for reconciliation that of Abel asketh vengeance against Cain alone this other asketh pardon for all the wicked men that euer were or will euer be so farre forth as they shal be ready to receiue it with (f) Pennance such a disposition as is fit yea it asketh pardon euen for them which shed it The bloud of Abel was able to profit no man because it had no such power as to pay for the sinnes of others but the bloud of Christ did cleanse both the heauens the earth and the sea as the Church doth sing and drew out such as were detayned in the very pittes of Limbus as the Prophet Zachary affirmes Without fayle the cry of the bloud of Christ desiring mercy is a great cry since it hindred the hearing of that other cry which was made by the sinnes of the world and which demaunded vengeance against the committers thereof Consider thou O Virgin if (g) And thou also who art no virgin consider of it for it speakes to all the world that one only sin of Cain made such a noyse by asking vengeance what noyse what cryes what shouting out do all the sinnes of all men make demaunding the same and greater vengeance in the eares of the iustice of God But yet neuertheles how loud so euer they cry incomparably more loud crieth the bloud of Christ in the eares of the diuine mercy demaunding pardon And it makes that those others are not heard that the noise of our sinnes may be so little and so low as that God may be to them as if he
handes And this they expect vnder such a title of more iustice as that if he deny them any thinge they are complaining in their hartes and do hold themselues agrieued why lest they forsooth seruing him so well he doth them not iustice by denying them any thing Let not this wicked pride seize on thee for (h) How God abhorreth Pride it is now long since God complaineth of it by Isay (i) Isa 58. saying They demaund the iudgements of iustice at my handes and they come to God and say Why haue we fasted and yet thou hast not behold vs we haue humbled our soules and thou hast not appreoued it But to the end that this so dangerous poison may not infuse it selfe into thy soule with others which do also flow frō thēce thou art to lay hold vpon that excellent doctrine which our Lord Christ Iesus deliuered in S. Luke after this manner Which of you hauing a seruant who goeth to plow feedes the cattell and your selfe comming from the field you say instantly to your seruant Goe thy wayes and take thyne ease and doth not rather say Go dresse my supper and make thy selfe ready to come and serue me till I haue eaten and drunke and then thou also shalt cate and drinke Doth peraduenture that maister stand thanking of his seruant for doing those thinges which he commaunded I thinke not Well then let it be so in your case and when you haue performed all those thinges which are inioyned say We are vnprofitable seruants and we did but that which we were obliged to From these wordes thou art to fetch a knowledge of how profitable a consideration it is for a Christian to hold himselfe the slaue of God since our Lord commaundeth vs so to call our selues And yet this must not be done with that kind of hart wherewith the slaue vseth to serue which is a hart of feare and not of loue For as S. Paul (k) Rom. 8. sayth You did not againe receaue the spirit of seruitude in feare but you receiued the spirit of adoption of the sonnes of God wherein you cry out to God say Father Father For as S. Augustine saith the difference betweene the old law and the Ghospell in a word is that which is betweene feare and loue Leauing therefore a part (l) To serue God for feare is lesse good to do it for loue is excellent this spirit of seruility because it belongeth not so properly to the sonnes of God and the spirit also of (m) He speaketh heere of filial fear feare as lesse perfect though it be not cuill since it is the gift of God to feare him euen for the punishments which he inflicteth do thou vnderstand by the name of seruant a person who is subiect to God by more strong and iust obligation then any slaue can be to his Lord how deare soeuer he haue cost him And (n) A faythfull and louing seruant well described looking euer vpon this whatsoeuer he doth well eyther within himselfe or exteriourly he will do it for the glory and to giue gust to God as a true-harted slaue will giue a iust account vnto his Lord of whatsoeuer he is able to gaine So also wil he forbeare to be slack or sluggish in seruing him vpon the present day notwithstanding that he had serued many yeares before Nor will he hold himselfe disobliged from the doing of one seruice in respect that he hath done another But as the holy (o) Luc. 17. Ghospell saith he carrieth a continuall hungar and thirst after iustice For he esteemeth all to be little considering both the much that he hath receaued and which the Lord in whose seruice he is hath merited By this meanes doth he accomplish that which S. Paul (p) Philip. ◠saith of himselfe That forgetting those things which were past he gaue himselfe new spirites towardes the pursuite of that which was then to come He doth also know that from those thinges which he is able to do how great so euer they may be no profit accreweth vnto God nor is God obliged to esteem that which he doth if the works be considered as growing from our naturall power and strength since a man is not able to pay euen what he oweth And therefore doth the holy (q) Luc. 17. Ghospell say When you haue done all those thinges which you haue beene commanded say We are vnprofitable seruants and we did but that which we were bound to do I say (r) How the best man is indeed an vnprofitable seruant and in what sense againe he is not so vnprofitable in respect of God but for as much as concerneth themselues they gaine life eternall as shal be shewed in the next Chapter And in this sort vnderstanding the name of slaue thou wilt find it to be a name of humility of obedience of diligence and of loue And this feeling thereof had the sacred Virgin Mary when being taught by the Holy Ghost she (s) The vnspeakeable humility of the incōprehensible virgin Mary the B. Mother of God answered Behould (t) Luc. 1. heere is the slaue of our Lord let that be fulfilled in me which is agreeable to his word She confesseth her owne basenes she offereth vp her loue and seruice with a liberall hart without ascribing any thing vnto her selfe by way of any other honour or interest then only in being carefull to serue as a slaue in that which our Lord was commanding her for his glory All this did she feele within and this did she outwardly expresse by deliuering her selfe in the name of slaue S. Paul doth call himselfe and prize himselfe by this name when he (u) Rom. 1. sayth Paul the slaue of Iesus Christ And in a word so are al they who serue God to acknowledg themselues whether they be high or low vnles they be content that euen the seruice which they are doing proue to be of more preiudice then aduantage to them Procure therefore to profit by this truth and thou shalt find a powerfull remedy against the danger which groweth by occasion of good workes not (x) There is no danger in good workes but in the vanity of mans hart who doth them from the workes themselues but by the imperfection of such as do them And vse thou to say both with thy mouth and with thy hart very often I am (y) A iust and true acknowledgement which ought to be made by the hart and tongue of all true Christiās the slaue of God and I am so because God is that which he is and for a thousand millions of benefits which I haue receaued from his hand And how much soeuer I might do for him I should neuer be able to pay the least of those paces which he being made man did make for me nor the least of those torments which he endured for me nor the least sinne which he hath pardoned nor any other which he hath preuented
(c) An incomparable fauour of God an incomparable fauour that he hath so close at hand so fit a means to shew and exercise the loue which he beareth to Christ Iesus the (f) He alludeth to Iacob seruing for Rachel labour seeming small which he endureth for his Neighbour and the yeares seeming short through the strength of that loue which he carryeth to Christ for himselfe and to others for the loue of him and in him And euer doth he carry at his hart that to which our enamoured Lord did so straitly enioyne vs when he sayd My (g) Ioan. 13. commandement is this that you loue one another as I haue loued you CHAP. XCVI Of another consideration which teacheth vs in excellent manner how we are to carry our selues with our Neighbours ADD thou to this another consideration of how thou art to behold thy Neighbours and it is That although on the one side it be a most certaine truth that our Lord doth not seek or expect any returne of retribution for the benefites that he bestowes yet in other respectes we find it true that he giueth nothing at all for which he expecteth it not Yet this is not in regard of himselfe who is so rich and who cannot increase in being so and what he giueth he giueth men for pure loue but the returne that he desires is in respect of our Neighbours who haue necessity to be esteemed beloued and succoured Iust as if a man had lent much money to another and done great matters for him and then should say For all that which I haue done for thee I haue no need that thou shouldest make me any payment but all the title that I make against thee I transferre and passe ouer to the person of such an one who is in necessity or who is my kinsman or my seruant Pay that to him which thou owest to me I shall hold my selfe for well satisfyed In this (a) A consideration of great force towardes charitable conuersation with our neighbours manner let a Christian enter into accoumpt with God and let him consider what he hath receaued of him as wel by the afflictions and death which the sonne of God endured for him as by the other particuler mercyes which since his creatiō were powred vpon him Not punishing him for his sinnes nor driuing him a way for his infirmityes but expecting him to come to pennance pardoning him as oft as he desired it giuing him benefits in requitall of the sinnes that he cōmitted with other innumerable blessings which exceed all possibility of being reckoned And let him thinke that this way of amorous trafficke of God towards him is to be a kind of (b) A good rule whereby we may grow to esteem loue our Neighbours patterne rule for the conuersation which a man ought to hold with his neighbour And that the intentiō wher with God imparted to him so many fauours was to giue him to vnderstand that howsoeuer his neighbour might not perhaps deserue to be tolerated or beloued or relieued for his owne respect yet God is pleased that the benefit which the other deserueth not for himselfe should be imparted to that other for the obligation whereby he is bound to God and that he should esteeme himselfe to be indebted and euen a very slaue to others whilest he looketh vpon God For God looking vpon men did not fynd that he ought any thing to any body and he will haue that person who is in necessity to demaund succour vnder this title Do thou this for me since God hath done the same for thee And (c) Apoint which it much cōcerneth men to consider let such a person be sure to take heed how he be vnkind or cruell towardes one that hath need of help least God be so towardes him depriuing him of the benefits which already he had imparted and punishing him as vngratefull for the pardon of his former sinnes as he proceeded with that wicked seruant who hauing receiued at the handes of his Lord a release for the debt of ten thousand talentes was of a cruell hart towards his neighbour casting him into prison because he ought him a trifle being neyther content to let him keep his liberty or yet to giue him day And that Lord of whome it is not read that he was so much as angry with his seruant for imbezeling so great a summe as that of ten thousand talents is but did shew such mercy towards him as that desiring time he gaue him time and liberty yea and he pardoned him his debt is now in so great indignation at the cruelty which he vsed towards his neighbour that seuerely he rebuked him saying thus Thou wicked seruant I pardoned thee all that which thou owedst me because thou didst desyre it at my handes (d) How displeasing it is to God that we be hard-harted one to another had it not therefore bin reason that thou shouldst haue shewed mercy to thy neighbour as I shewed it to thee And in this wrath of his he deliuered him ouer to the tormentours till he should pay euen that whole debt which already he had released to him Not that God doth punish the sinnes which he hath once forgiuen but he punisheth the ingratitud of the man who is forgiuen which ingratitude is so much the greater as his sinnes forgiuen were greater and more enormous And although it may well be thought that the seruant of whome I haue spoken did cry out for pardon vnto his Lord yet is it likely that he would answeare as it is written The man who shutteth his cares against the cry of the poore shall cry out himselfe and not be heard Resolue therefore thou O Virgin that beholding thy selfe and beholding in Christ both what he is and the benefittes which thou hast receiued at his handes it is reason that in thy hart there be engendred an estimation of loue towardes thy neighbour so very great as that nothing may be able to remooue it And when the inclination of flesh bloud shall say to thee What (e) The practise of this doctrine is of great force towards the indaming vs to the loue of our neighbours do I owe that person that I should affoard him this benefit or how can I loue him who hath done me such a mischiefe Make thou this answeare That perhaps thou wouldest giue eare to the motion if the cause of thy loue were no other then thy neighbour as he is considered in himselfe but since it is Christ who receiueth any benefit or pardon which is giuen vnto a mans neighbour as if it were giuen to himselfe what reason I pray you is there why my neighbours being this or doing that should haue power to hinder my affection the fruites thereo◠which are good workes since therein I pretend not to haue any thing to do with him but with Christ. And by this meanes will thy hart burne in charity in such
were to heauen so to defend it self from the wrath of God if he should descend to drowne it a second tyme and that also by the setting vp of such a building their name might be celebrated throughout the world But our Lord did hinder their folly by giuing them different (h) Gen. 17. languages that so they might not vnderstand one another Whereupon they fell into brawles euery one conceauing that the other mocked him one man saying one thing and another answering him another and so the end of their pride was confusion vnquietnes and diuision Most (i) Why the name of confusion agreeth to sinners properly doth this name agree to the Citty of wicked persons For they would fayne sinne and not be punished and they wil not auoyd the iudgments of God by forbearing to offend him but if they could sinne decline the punishment either by force or sleight they would attempt it Proud people they are and al their end is but that their name may be renowned in the world and if they can they set vp the towers of vaine workes and if they cannot do it in deed at least they do it in desire God destroyeth such men as these euen when they are tasting the sweetest bit As it is written God (k) Iac. 4. resisteth such as are proud And because they would not liue in the vnity of one language performing obedience to God they are punished so far as that they shall neither vnderstand themselues nor vnderstand God nor vnderstand one another nor any one of the creatures for as much as when the wisedome of God is wanting they vnderstand nothing for their good as they ought How (l) A liuely description of the vayne variable hart of sinfull man many thinges do worke in the hart of wicked men which put them past their owne skill and they know not how to helpe themselues Sometimes they desire one thinge sometimes another yea sometimes they desire a thinge that is the contrary of the former Now they do and then they vndoe they weepe and they reioyce and all to no purpose Now they are ready to despaire and soone after they are vainely puffed vp They seeke a thing with much labour and when they haue obteyned it they are sorry that they did so much as seeke it They find not that which they imagined yea they desire one thinge and they do another being gouerned not by reason but passion And from hence it growes that man being a reasonable creature whose principall part is his soule whose office is to liue vnder reason whereas these men wil liue according to appetite it is plaine that they turne the wrong side outward since they lead a kind of life of beasts which is a life of bodies and not a life that is reasonable which is proper to men And vpon this it riseth that as God is a spirit and must be serued not by a beastiall maner of life but by a spirituall such persons as these do not serue him as hath bin said for their life is contrary to his law And since the vnion of Christians groweth from the vnion of themselues within themselues from the vnion of themselues with God these Cittizens being deuided from (m) How true do we find this by experience God cannot haue any good or stable peace with one another but rather certaine paltry quarrelles do spring from their discourses from their works and conuersations euery one liuing according to his owne fancy without caring to content any other body And on the other side they haue a quicke sense of any affront or iniury which is done to themselues without regarding that of others These (n) Selfe loue is the bane of Charity are the men who neither vse themselues nor other thinges to that end for which they were created but they vse both themselues and all other thinges to their owne aduantage making themselues the last end of all thinges And therefore with reason they are called by the name of Babylon since all goes contrary to the creatour They are also called sometimes Chaldâ—ans sometimes of Sodome and sometimes of Hedom with a thousand other names which decipher the wickednes of this people which names are yet all vnable to declare the malice thereof This is that people which is called world not because God created it so for the world is good as being created by him who is supremely good but because these men who are such as I haue heere described haue no other feeling nor no other loue but of the visible world which by (o) 1. Ioan. â— S. Iohn is called the pride of life the desyre of the flesh and the concupiscence of the eyes He that loueth these thinges shall perish as saith the same S. Iohn but he that will do the will of God shall remaine for euer And S. Paul (p) Rom. â— saith He that hath not the spirit of Christ is not of Christ and consequently he is to be of the world and S. Iames (q) Iac. 4. saith That the amity of the world is eâ—nity with God CHAP. XCVIII That it doth much import vs to fly from this Citty of the wicked which is the world and how ill it treateth the cittizens therof and of the sad end which they all shall haue THOV hast already heard sufficient reason to abhorre this people and to vnderstand how much God desireth that thou shouldst depart froÌ„ thence to saue thy selfe For this is that true spirituall Aegypt out of which God commaunded Israel to depart with speed and to go on though it were with a great deale of paines towards the Land of promise And this is that people out of which God commaunded Abraham (a) Gen. 12. to depart Go out of thyne owne countrey and from thy kinred and from thy Fathers house and come into the land that I will shew thee Which he accomplished with a simple and sincere obedience without knowing whither he was going as S. Paul (b) Hebr. 11. affirmeth Out of this very people and Citty God commaunded Let to go that so the punishments which he was resolued to inflict vpon that place might not lay hold vpon him and he commaunded him to saue himselfe in the mountayne by which the height of Christian Faith of good life may be vnderstood Finally (c) How the people of God is to carry it selfe and why this is the people whereof God saith to such as he will haue to be his owne Do (d) 2. Cor. â— not keepe company with infidells For what conuersation can goodnesse and wickednes or light and darknes haue togeather and what society can there be betweene Christ and Belial betweene a faithfull man and an infidell or what composition or agreement can there be betweene the Temple of God and that of Idolls For you are the Temple of the liuing God as God saith And I wil dwell amongst them and I will conuerse amongst them
he hid the fourth condition of beauty which is to be great why was it but to make his greatenesse stick to vs by conforming himselfe to our littlenesse as it was figured in the great (g) 4. Reg. 4. Elizaeus Who to reuiue the little boye that was dead did shrincke vp into the making of himselfe a iust measure for the other and so he restored him to life For if as Saint Augustine sayth by louing of God we are made beautyful it is cleare that we are made more beautyfull by actes of greater loue Now wherein did Christ Iesus so much shew the loue which he carryed to his Father as in suffering for his honour as himselfe hath sayd That the world may know that I loue the Father rise vp let vs go hence But whither went he It is euident that he went to suffer And (h) This is excellently most truly inferred therefore since so much the better as a worke is so much is it the more beautifull for good is faire bad is foule it is plaine that the more Christ suffered so much the better was his worke And therefore the more abased and deformed he seemed the more beautyfull he is in the eyes of such as know him For he was not obliged to what he suffered but he endured it for the honour of his Father and for the good of vs. These are then the eyes wherwith thou art euer to Behold this man that he may euer seeme beautifull to thee as indeed he is As also to the end that Pilate may know in hell where he now remaines that God doth giue a kind of eyes to Christians wherewith they looking vpon Christ he appeareth so much the more beautifull to them as he endeauored to deforme him And now heare how all this is said by (i) S. Augustine was able to say this and more for in another place he affirmeth of himselfe that God had shot his hart quite through with the loue of him S. Augustine Let vs loue Christ and if we find any thing in him that is deformed though he found many deformities in vs and yet vs he loued but still I say if we finde any thing deformed in him let vs not loue him For whereas he was apparailled with flesh for which it is said of him We saw him and he had no beauty if thou confider the mercy wherewith he became man he will then appeare beautifull in thine eye For that which Isay (k) Isa â—1 said we saw him and he had no beauty he said in the person of the Iewes But why did they see him without beauty because they saw him not with vnderstanding But they who vnderstand that the Word is made man doe hold it for a high point of beauty And so it was said by one of the (l) The great S. Paul friendes of the spouse I glory in nothing but in the Crosse of our Lord Iesus Christ Doth it seeme a small matter to thee O Paul that thou art not ashamed of the dishonours of Christ but that further thou wilt needes glory in them But yet agayne why had Christ no beauty Because Christ crucified is a scandal to the Iewes and seemeth folly to the vnbelieuing Gentills But now on the other side How can Christ be said to haue had any beauty vpon the Crosse How but because the thinges of God (m) God is infinite in all thinges which seeme folly are more full of wisedome then the wisedom it selfe of all mankind And the thinges of God which seeme weake are more stronge then the strength of all mankind And since this is true let Christ thy spouse appeare beautifull in thyne eye since God is beautifull and that he is the Word of his Father Beautifull he also was in the wombe of his mother where he tooke his Humanity without losse of his Diuinity Beautifull was the Word when he was borne an infant for although he were an infant that spake not yet euen whilst he sucked and when he was carried in his Mothers armes the heauens did speake the Angells sung his praises the starre lead on the three wise Kinges and he was adored by them in the manger where he was layed as the food (n) Men who haue mortifyed affections and to such our Lord becometh food after an admitable maÌ„ner It is S. Augustine who speaketh thus of innocent and quiet beastes Beautifull then he is in heauen Beautifull vpon earth Beautifull in the wombe of his Mother Beautifull in her armes Beautifull in miracles Beautifull in those scourges Beautifull when he inuiteth vs to life Beautifull in despising of death Beautifull in leauing his soule when he expired Beautifull when he tooke it againe in his resurrection Beautifull in the Crosse and Beautifull in the sepulcher Beautifull in heauen and Beautifull in the vnderstanding of man on earth He is in fine the true and soueraigne Beauty and Iustice All this S. Augustine saith And certainly if thou wilt behold Christ our Lord with such eyes as these he will not seeme deformed to thee as he did to those carnall persons who put reproach vpon him in the passion But as it hapned to the holy Apostles who (o) Luc. 9. beheld him in Mount Thabor his face will seeme to thee as bright as the Sunne and his garments as white as the snow yea so white as S. Marke recordeth That no earthly Dyer could haue raised them to such a height of whitenesse Which signifyeth that we who are the (p) A noble and comfortable application of that place of Scripture garmentes of Christ because we go round about him and because we adorne him by belieuing and louing praysing him are so whitened by him as that no man on earth could haue giuen vs that beauty of grace iustice which he gaue vs. Let him seeme to thee as a Sunne and the soules redeemed by him to be white as snow Those soules I say which confessing and with griefe abhorring their owne deformity desire to be beautified in this (q) The precious bloud of our Lord Iesus is that only true Piscina which is able to recouer vs out of all diseases Piscina or Poole of the bloud of our Sauiour from whence they issue out so beautifull so iust and so rich through the grace and other gifts which they receyue by him that they are able to enamoure euen the very eyes of God So that these wordes aforesaid may be sung with great ioy and much truth The King will desire thy beauâ—â—ty FINIS THE TABLE OF CHAPTERS Conteyned in this Cabinet CHAP. I. Wherein is treated How necessary it is for vs to giue eare to God of the admirable Language which our first Parents spake in the state of Innocency Which being lost by Sinne many ill ones did succeed in place thereof pag. 1. Chap. 2. That we must not hearken to the Language of the World and Vaine-glory And how absolute dominion it exerciseth ouer the