doth me so great dishonour as he that killeth a man he that killeth a sheepe for me knetcheth a dogge hee that bringeth me meate offerings offereth swines blood who so maketh me a memoriall of incense prayseth the thing that is vnright O Lord whence comes this vvhy are they now abhominable and vild in thine eyes which in times past thou didst ordaine and commaund Presently after he addeth the reason saying These haue they done according to their owne wayes and their soule delighteth in these abhominations Thou seest therefore my brother in what base account those outward works are with God without this inward foundation Of these outward works he saith thus by another Prophet Though yee offer me whole burnt offerings and meate offerings I will not accept them neyther will I regard the peace offering of your fat beasts Take thou away from me the multitude of thy songs for I will not heare the melody of thy Vials And in another place with greater vehemency And I will sayth he cast dung on your faces euen the dung of your solemne feasts What neede we moe words to vnderstand how little these externall works doe profit although very excellent if that foundation of righteousnes be wanting which consisteth in the loue and feare of God and in the hatred of sinne But if any shall aske me why GOD doth so greatly condemne this worship comparing the sacrifices to murthers and the incense to idolatry calling the singing of Psalmes iangling and their solemnities dung I aunswere because besides that such works are not acceptable wanting the foundation of which we spake a little before many also hence take an occasion to be proud to presume great matters of themselues and to despise others because they doe not like them and that which is worser at length they come into a false security which ariseth from this counterfeit righteousnes and this is the greatest danger that meeteth with men in this life for they being lulled a sleepe with this vaine security doe not study nor striue to compasse those things they want and which are of greater waight I would not that thou shouldest credite me reade that which the Gospell speaketh of the prayer of the Pharisey who praying sayd God I thanke thee that I am not as other men are extortioners vniust adulterers or as this Publicâ—ne I fast twice in the weeke I giue tithe of all that I possesse Thou seest heere how plainly those three most dangerous rocks are discouered of which we spake a little before Presumption when he sayth I am not as other men Contempt of others when he sayth As this Publicane False security when he giueth thanks to God for the condition and quality of his life he led supposing that by it he was safe and secure neyther that he had any cause to feare Hence it is that they that are iust and righteous after this manner doe runne into most dangerous hipocrisie For we are to note in this place that there are two kinds of hipocrisie one is open and vild as that is in them whose wickednes is publique and knowne to many and yet neuertheles in outward conuersation they pretend great sanctity that they may deceaue the people The other is more subtill and more secret by which a man doth not onely deceaue another but also himselfe which kind of hipocrisie was in that Pharisey who not onely deceaued other men but also himselfe for when he was the worst he would haue beene thought the best Of this hipocrisie the Wise-man speaketh There is a way which seemeth right vnto a man but the end thereof are the wayes of death And in another place among the foure kinds of euils he reckoneth vp this also saying There is a generation that curseth their father and doth not blesse their mother There is a generation that thinke themselues cleane and yet is not clensed from their filthines There is a generation that hath a proud looke and doth cast vp their eye lids There is a generation whose teeth are as swords and their iawes as kniues to deuoure the poore from of the earth and the needy from among men Salomon here rehearseth these foure conditions of men as the most peruerse and pernicious of all that are in the world and amongst them he also putteth in this hipocrisie of which we now speake that is when as most impure men as this Pharisey was would be deemed pure and holy The state of that man that is entangled with this vice is most dangerous Certainly the euill is lesser if a man be euill and would not be accounted good then if he be vniust and would be esteemed iust For be it that a man be wicked yet the knowledge of himselfe will be the beginning of his saluation But when his wickednes is not knowne and he although sicke would be accounted sound and in health what remedy or what medicine shall be applied to him Therfore our Sauionr sayth to the Phariseis The Publicanes and harlots shall enter into the kingdome of heauen before you For Shall enter the Greekes read Doe enter in the present tense and so that is more expresly declared which we would say The same thing also those terrible fearefull words of the Lord in the Reuelation doe most manifestly testifie I would thou were hot or cold but because thou art luke warme neyÌ„ther cold not hot I will spew thee out of my mouth What meaneth this Why doth God wish that man were cold and sayth that luke warme is in worser estate then cold seeing that luke warme is nearer vnto hot I will tell thee what is the reason of this He is hot who by the fire of his charity which he hath in himselfe possesseth all vertues as well internall as externall as we haue sayd before On the contrary part he is cold who by reason of the absence want of charity hath neyther internall nor externall vertues He is luke warme who hath some externall vertues but not any internall no not a spark of charity Therfore the Lord signifieth here that he that is luke warme is in much worser estate then he that is cold not because he is burthened with moe sinnes but because he is more hardly deliuered from them For he is so much the more farther of from remedy by how much he thinketh himselfe more secure and freer from all euill for from this superficiall righteousnes if I may so call it which he hath he taketh an occasion to beleeue that he is some body when in truth he is no body Wherfore the Lord expounding whom he had termed luke warme addeth Because thou sayest I am rich and encreased with goods and haue neede of nothing and knowest not how that thou art wretched and miserable and poore and blind and naked Doe not these words liuely and in orient colours depaynt the image of the Pharisie that sayd God I thanke thee that I am
it enlightneth the vnderstanding it inflameth our will it strengtheneth our memorie it tempereth and moderateth our part concupiscible least it runne into all euil it cōfirmeth the part irascible least it be slow too sluggish to work well Moreouer because all our natural passions which are found in these two inferiour powers of our appetite are as it were step-dames vnto vertue dores wherby deuils oftentimes enter into our soules it hath appointed as it were Sentinels in each of these parts which watch and keepe it that is a certaine infused vertue comming from aboue vvhich doth helpe man and maketh him secure in danger which ariseth by meanes of those passions So to defend the soule frō the appetite of gluttonie it sendeth Temperance to defend it frō the lust of the flesh it sendeth Chastitie and to defend it from ambition it sendeth Humilitie and so in the rest But there is one thing which exceedeth all the fore-sayde that is that grace maketh God to dwell in our soule that dwelling in it he may gouerne it defend it direct it in the heauenly way God therefore sitteth in our soule as a King in his kingdome as a Captayne among his armie as a Maister in his schoole and as a Pastour among his flocke that there he may exercise and vndergoe spiritually all these offices and administer all prouidence Goe to therefore if this precious pearle out of which so many good things come be a perpetuall companion vnto Vertue who will not willingly imitate that wise Merchant in the Gospell who sold all that he had that he might buy this alone ¶ Of the third priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue CHAP. XV. THE third priuiledge which is graunted vnto Vertue is a certaine speciall light and a certaine wisedome which our Lord doth bestow vpon them that are righteous which also proceedeth from that grace of which we haue hetherto spoken The reason is because it is a function and duty of grace to heale and recure nature beeing weake feeble and decayed Euen as therefore it healeth the appetite and will weakened through sinne so also it recureth the vnderstanding being exceedingly obscured and darkned by the same sinne that by this benefit the vnderstanding may know what it ought to doe and by the will there may be ability power to doe that which now it vnderstandeth is needefull for to be done Not vnlike to this is that Saint Gregory hath in his Morals Not to be able to fulfill that which man vnderstoode was a punishment of sinne as also that was a punishment of the same not to vnderstand that Therefore sayd the Prophet The Lord is my light against ignorance and my saluation against impotencie In one is signified what is to be desired in the other strength is giuen by which we may attaine vnto it And so as well this as that pertayneth to the same grace Hence it is that besides fayth and prudence infused which enlighten our vnderstanding that it may vnderstand what it ought to beleeue what also to doe the gifts of the holy Ghost doe increase also in vs foure of which pertaine to the vnderstanding that is the gift of wisedome which is giuen for the knowledge of high and lofty matters the gift of Science which is giuen that wee may vnderstand lower matters the gift of vnderstanding by which we come to the knowledge of the misteries of God and to the congruencie and beauty of them and the gift of counsaile and aduice by whose helpe we know the actions of this life and how to gouerne and rule whatsoeuer happeneth to vs in it All these beames come from the splendour of grace onely which therefore is called in the holy Scriptures an Annointing or Vnction For it teacheth all things as Saint Iohn speaketh Wherefore euen as oyle among all liquid substances is the fittest to preserue light and to cure wounds so this diuine Vnction doth cure the wounds of our will and doth illuminate the darknes of our vnderstanding This is that most precious oyle better then all oyle of which the kingly Prophet speaketh Thou hast annoynted mine head with oyle It is certaine that he speaketh heere not of a materiall head nor of materiall oyle but of a spirituall head that is of the superiour part of our soule in which our vnderstanding is as very well sheweth a learned man wryting vpon this place and of spirituall oyle which is the light of the holy Ghost by which our lampe is preserued that it is not put out Of the light of this holy oyle this good King had much who thus speaketh of himselfe Thou hast taught me wisedome in the secret of mine hart An other reason may be also giuen of this For seeing that it is the office of grace to make a man endued with Vertue it cannot execute this vnlesse first it moue a man to sorrow and repentance of his former life and stirre vp the feare of God in him Vnlesse before it worketh that man doth deadly hate sinne and desire heauenly blessings with great feruency and altogether contemne these worldly vanities But the will cannot obtayne these and the like vnlesse before it hath the light of vnderstanding and a knowledge proportionable by which the will may be stirred vp For the will is a blind faculty which is not mooued except the vnderstanding goe before carrying a light and shewing good and euill in all things that the affection towards them may encrease or decrease Hence it is that Thomas Aquinas sayth euen as the loue of God doth encrease in the soule of a righteous man so also encreaseth the knowledge of the goodnes fauour and beauty of the same God and that by an equall proportion that if one of them encrease an hundreth degrees so many also encreaseth the other For hee that loueth much he vnderstandeth many causes of loue in the thing beloued but he that loueth little vnderstandeth but few And that which is cleerely vnderstoode of the loue of God this also is vnderstoode of feare hope and of the hatred of sinne From which men would no more abhorre then from other things vnlesse they vnderstood that it was an euill then which nothing in this world is more worthy of horror and execration Seeing therefore that the holy Ghost willeth that these effects should be in the soule of a righteous man he willeth also that there should be causes in it from whence they may come As hee willeth that there should be diuersity of effects in the earth so also he willeth that diuers causes and celestiall influences should be wrought in it Furthermore seeing that it is true as we before haue proued that God doth dwell by grace in the soules of the righteous and that God is light Enlightning euery man that commeth into the world as Saint
before of vs the power and force of the cause is knowne by the effects and work and by the power force the Essence is knowne What maner of power shall it be from whence so great a worke proceeded and if this power be such and so great what an one and howe incomprehensible is that Essence which is knowne by that power This contemplation without all doubt doth farre exceed all humane reach In this we must further consider that all these excellent and great workes not onely as they are but as they might haue beene are as though they were not in the viewe of that diuine power yea after an infinite manner they are lesser for that is infinitely greater to which this power doth extend it selfe Who then will not be astonished considering of the greatnes of such an Essence and of such a power which although a man cannot see with his externall eyes yet he may make a most certaine coniecture and gather of the foresaid reason how great it is how incomprehensible This wonderfull immensitie of God that great Schooleman Thomas Aquinas doth show in his Breuiarie of Diuinitie by this example We see sayth he in things corporall that by how much any thing is more excellent by so much also it is greater in quantitie for we see that the element of the water is greater then the earth and the ayre greater then the water and the fire then the ayre furthermore the first or lowest heauen is greater then the element of fire the second heauen greater thē the first and the third then the second and after the same manner by ascending euen to the tenth Spheare yea euen to that heauen which is aboue all the Spheares whose greatnes is incomparable That any one may plainly see if he haue any consideration how little the Globe and roundnes of the earth and water be if they be compared with the heauens The Astrologers also say that the whole circumference of the earth and water are but as a pricke or a poynt in comparison of heauen which they proue manifestly by their demonstrations For although the circle of the heauen be deuided into the twelue signes of the Zodiacke through which once in a yeere the Sun doth runne yet in eyther Horizon onely sixe are seene for the bignes and standing of the earth dooth take vp and possesse no more place of heauen then a leafe of paper or a tablet will being placed and sette in the Center of the world from whence the compasse of the heauen may be seene without let or impediment Seeing therefore that that heauen which is aboue all the Spheares which is the chiefest and the noblest body of the world is of such an inestimable magnitude aboue all bodies we may easily vnderstand sayth Thomas how God who is without any circumscription the chiefest greatest and best of all things as well of things corporall as spirituall who also is the maker of them ought must exceed all things with a certaine infinite magnitude not in quantitie for he is no body but in excellencie and noblenesse of his most perfect Essence But that we may returne from whence we are digressed after the same manner we may search in all other things how great and of what condition be the magnitudes perfections of this Lord. For it is necessary that they be such as his Essence is Ecclesiasticus confesseth that where he speaketh of Gods mercy According to his greatnes saith he so is his mercy of such sort are all the rest of his perfections Such is his goodnes such is his benignitie maiestie gentlenes wisedome sweetnes noblenes beautie omnipotencie and to be briefe such is his iustice He therefore is infinitely good infinitely sweet infinitely amiable and woorthy whom all creatures should obey feare and reuerence insomuch that if mans hart could containe infinite loue and feare and infinite obedience and reuerence all that should be obliged by the bond and rule of iustice to the dignitie and excellencie of this Lord. For if as euery one is more worthy more excellent so greater reuerence is due vnto him it followeth that seeing the excellencie of God is so infinite that also infinite reuerence is due vnto him Heereupon is inferred that all that which is wanting to our loue and reuerence whereby we doe not come to that measure is therefore wanting because it is indebted to a dignitie of such greatnesse Which thing seeing it is so how great I pray thee is that debt which this onelie title although there were no other doth request of vs in the loue obedience of this Lord What I pray thee will he loue who doth not loue so great a goodnesse What will hee feare who doth not feare so great a Maiestie Whom will hee serue who will not attend vpon such a Lord For what is thy will made if not to loue and embrace that which is good If then he be the chiefest good what is the cause that our will doth not loue embrace him aboue all that is called God And if it bee so heynous an euill not to loue or feare his Lord aboue all things what wil it be not to esteeme or regard him Who would haue euer supposed that the malice of man would haue come to so great impietie Neuerthelesse to that height of peruersitie they are come that for a little beastly pleasure or for a little honour or for a small gaine and filthy lucre doe offend and contemne so great a goodnesse O blindnes to be deplored ô insensiblenes more then bestiall ô deuillish rashnes and presumption What doth not he deserue who dareth such things with what punishment with what kind of torture shall the contempt of so great a maiestie be worthily satisfied It is certaine that it shall be punished with no lesser torment then that which is prepared for such an offence that is that whosoeuer hee be that contemneth God shall be tormented in hell fire euerlastingly and yet neither shall he worthily be punished This then is the first Title which bindeth vs to the loue and seruice of this Lord which bond is so great that all bonds by which by any manner of meanes in thys world we are bound to any person eyther for his excellency or for his perfection are vnworthy the name of bonds if they be compared with this For euen as the perfections of all other things being compared with the diuine are no perfections so neither the bonds which by reason of their perfections and excellencies are named such are bonds beeing compared with this as neyther all the offences made onely to the creatures cannot be called offences if they be compared to them by which the Creator himselfe is offended For which cause Dauid also in that paenitentiall Psalme sayth that he had offended the Lord onely and onely sinned against him albeit he had offended most grieuously against Vrias whō he had commaunded to be slaine being innocent and against
those things of which he should haue taken and receaued greater causes of louing his Creator of those he receaued and tooke greater occasion of treason and disloyalty Therefore he was thrust out of Paradice and cast into banishment yea and was adiudged to hell fire that as hee was made a companion with the deuill in sinne so hee might be his companion in punishment The Prophet Elizeus sayd to his seruant Gehezi Thou hast receaued siluer and garments of Naaman therefore the leprosie of Naaman shall cleaue vnto thee and to thy seede for euer Like was the iudgement of God against man who seeing that he had affected the riches and treasure of Lucifer that is his pride and ambition it was meete that he should be infected with the leaprosie of the same Lucifer which was the punishment of his pride Behold then man made lyke vnto the deuill being a follower of his fault Therfore when man was so abhominable in Gods eyes and had incurred so great displeasure our most gracious and most mercifull Lord did not disdaine to respect vs he did not looke to the iniurie done to his supreame Maiesty but to the misfortune of our owne misery more lamenting our errour then desirous of reuenge for the contumely offered vnto him he determined to repaire man and to reconcile him vnto him his onlie begotten sonne being our Mediatour But how hath he reconciled man vnto him What humane tongue shall declare this vnto vs Christ hath procured so great friendship between vs and God that not onely God hath pardoned to man all his fault hath receaued him into his fauour hath made him one and that same with himselfe through a certaine vnion of loue but that which passeth all greatnes hath made such a likenes and similitude betweene himselfe mans nature that amongst all things created there can be found no greater conformity thē are the Deity and humanity for they are not one and the same through loue and fauour but also in person Who euer durst haue hoped that a wound so largely gaping should after this manner haue beene drawne together Who euer could haue thought that these two natures betweene which there was so great difference both of nature and of offence that euer they could haue beene so neerely ioyned together not in one house not at one table not in one loue but in one and the selfe same person What two greater contraries may be giuen then God and a sinner And what two things are now more straightly and narrowly combined together what more commixt then God and man There is nothing higher or nobler then God saith Bernard and there is nothing lower or baser then that clay of which man is formed Neuerthelesse with so great humility GOD descended vpon the earth to man and with so great sublimitie earth ascended to God that whatsoeuer God hath done earth may be said to haue done it and whatsoeuer earth hath suffered God may be sayd to haue suffered it Who would haue said to man when he was naked knew that he had incurred the wrath of God when he sought lurking holes and corners in Paradice wherein he might hide himselfe vvho I say would haue then said that the tyme should come when this vild substance should be vnited to God in one and the selfe same person Thys vnion is so neere straight and faithfull that when it was to be dissolued which was in the tyme of the Passion it would rather rent and breake then faint and forsake Death might seperate the soule from the body which was the vnion of nature but it could not pluck GOD from the soule nor frō the body for that vvas the vnion of the Diuine person For what it once apprehendeth with so strong a loue it neuer forsaketh This is that peace this is that health and saluation which wee receaue by the benefit of our Mediatour and Sauiour Although we are such and so great debtors for thys benefit that no mans tongue can vtter it yet we are not lesse bound to God for the manner of our Redemption then for the redemption it selfe O my Lord I am bound to thee in a high degree of dutie that thou hast deliuered me from hell and hast reconciled me vnto thee but much more owe I vnto thee for the manner it selfe by which thou hast deliuered me then for the liberty it selfe which thou hast giuen me All thy works are admirable in all things and although a man doth thinke when he hath considered one thing that not any thing remaineth which may be added to further admiratio◠foorth-with all that wonderment vanisheth when he turneth his eyes to contemplate an other thing O lord the glory of thy greatnes is not diminished if one wonder dooth seeme to expell and put out another but these are tokens of thy greater glory But what was the meane ô my Lord by which thou wouldest take away my euils and wickednesses There were infinite meanes by which thou couldest haue helped me and giuen me perfect saluation without labour and without any price Notwithstanding so great and so admirable is thy liberalitie that to show me more manifestly the greatnes of thy loue goodnes thou wouldest helpe me with so great dolours that the onely cogitation of them was sufficient to extract bloody sweat from all thy members thy passion a little after through dolor to cleaue a sunder the hardest Rocks O my Lord the heauens doe praise thee and the Angels sette forth thy wonders What didst thou neede our good or were our euils any preiudice vnto thee If thou sinnest sayth Iob what doost thou against him yea when thy sinnes be many what doost thou vnto him If thou be righteous what giuest thou vnto him or what receiueth he at thy hand Thys GOD so rich so voyde of all euill he whose riches whose power whose wisedome cannot increase or be greater then it is he that was neither before nor after the creation of the world greater or lesser then he is now he that is neither more illustrious or lesse glorious because Angels sing his prayse and men doe glorifie him nay if all the creatures should curse and blaspheme him thys great Lord not of necessity but of meere charitie it not hindering him that we were his enemies he dyd not disdaine to incline and bend the heauens of his maiestie and to descend into this valley of misery to be clothed with the flesh of our mortalitie and to take all our debts vpon him to cancell them to suffer and vnder-goe greater torments then euer any suffered heeretofore or shall suffer heereafter Ah my Lord for the loue of me thou wast borne in a stable and layd in a Cratch for me thou wast circumcized the eyght day for me thou flying into Egipt liuedst there in banishment seauen whole yeeres and for mee thou diddest sustaine diuers persecutions and wast molested and vexed with infinite iniuries For the loue of
him and leaping at him began to bite him by which thing the wickednes of this priuy murtherer was layd open and vncouered What sayst thou ô man if a dogge be so faithfull for a peece of bread and with so great loue doth affect his Maister Doth ingratitude so please thee that thou wilt suffer thy selfe to be excelled of a dogge in the law of gratitude If thys brutish creture burned with so great anger against the murtherer of hys Maister why art not thou also displeased and out of patience at these which haue killed thy Lord What be they They are thy sinnes these apprehended him these bound him these scourged him these violently drew him to the Crosse. Thy sinnes were the causes of thy Lords death Those cruell butchers and hangmen had not had so great force and power ouer Christ vnlesse thy sinnes had armed them Why then art thou not mad angry why doost thou not whet thy furie against thē which haue slaine thy Lord Wherefore when thou seest thy Lord slaine before thy face and in thy sight and that for thee is not thy loue increased towards him Why doost thou not fret and chafe against thy sinnes which haue procured his death especially seeing that thou art not ignorant that the end of all his sayings dooings and torments was no other then that he might stirre vp anger and hate in our harts against sinne He died that he might kill sinne and that hee might binde and restraine the power of our hands and feete hasting to mischiefe he had hys hands and feete nayled to the Crosse. With what face therefore darest thou liue that all the labors and sweats of Christ for thee should be vaine and of none effect whilst thou still wilt remaine in the same seruitude from which he hath freed thee with the effusion of his owne blood Can it be that thou doost not tremble at the onely mention of sinne when thou seest that God vnder-went terrible and horrible torments that he might destroy and abolish it What could he doe more that he might draw and hold back men striuinglie rushing into sinne then that God himselfe hanging vpon the Crosse might be sent to meete them Who will be so rash and foole-hardie that he dare offend GOD when he seeth before him both Paradice open and hell enlarging her mouth yet it is much greater then that to see God hanging vpon the Crosse. He that is not mooued with thys sight I know not truly vvith what other thing he will be mooued THE FIFT TITLE How wee are bound to follow Vertue by reason of our Iustification CHAP. V. WHat had the benefit of Redemption profited vs if the benefit of Iustification had not followed by which the vertue of that most excellent benefit is applyed vnto vs For euen as a plaister is of no vse if it bee not applyed to the wound or to the diseased place so there had beene no profit of that heauenly medicine if it had not beene applyed by this benefit Which dutie especially appertaineth to the holy Ghost to whom the sanctification of man is attributed For he it is that by his mercie preuenteth a sinner afterwards calleth him and beeing called iustifieth him and beeing iustified directeth him by the paths of righteousnes and so bringeth him by the gyft of perseuerance to the end of his course and race vntill at the length he bestoweth vpon him the crowne of glory for this benefit comprehendeth in it all the other benefits Amongst all these benefits that of Vocation and Iustification is the first which is when as by the vertue of this diuine Spirit the chaynes and snares of sinne beeing broken and burst man escapeth the rule and tyrannie of the deuill is raysed from death to life of a sinner is made righteous of a child of curse malediction is made the child of God Which cannot by any meanes be brought to passe without the peculier help ayde of God which the Lord testifieth in plaine words vvhen hee sayth No man can come to mee except my Father draw him signifying that no strength of mans nature can deliuer a man from sinne and bring him vnto grace vnlesse the arme of the diuine power helpe him Thomas Aquinas dooth thus comment vpon these words Euen as a stone sayth hee alwaies of his owne nature falleth downevvards neyther can lift it selfe vpwards without externall helpe so man by reason of the corruption of sinne dooth alwayes tend downewards that is he doth alwaies slide to the loue and desire of earthly things but if hee be to be lifted vp aboue that is to the loue to a supernaturall desire of heauenly things he hath neede of the right hand of the highest and of the Diuine helpe Thys sentence is to be noted and obserued for by this a man doth come to the knowledge of himselfe and vnderstandeth the corruption of his owne nature and knoweth how necessary the continuall prayer for the Diuine helpe is Therefore that we may returne to our purpose man by his owne strength cannot be deliuered from sinne and brought to grace because necessarily the hande of the Lorde is required which must deliuer him But who can declare what other great benefits are contained in this alone For seeing without all controuersie that by this sinne is banished and expelled out of the soule which ingendereth many euils in it howe great a good will that be which doth cast and driue out all these euills But seeing that the consideration of this benefit doth very much stir vp man to gratitude and to the desire of vertue heere by the way I will declare the great blessings which this onely good is wont to bring with it First by it man is reconciled to God and is brought and admitted to his fauour and friendship For the first and chiefest of all euils which sinne bringeth to the soule is that it maketh man an enemie to God who seeing that he is infinite goodnes aboue all things he hateth and curseth sinne Therefore sayth the Prophet Thou hatest all them that worke iniquitie thou shalt destroy them that speake lyes He addeth furthermore that God abhorreth and detesteth the bloody man and deceitfull Thys is the greatest of all euils and the roote and fountaine of all the rest as on the contrary side to be loued of God is the greatest of all blessings and the cause and originall of them From thys so dangerous an euill by this benefit of Iustification we are deliuered by which wee are reconciled to God and of enemies made friends vnto him and that not in a common degree of friendship but in the highest which may be found of the Father towards the sonne The Euangelist Iohn worthily commendeth this fauour and friendship when he saith Behold what loue the Father hath shewed vnto vs that we should be called and be indeede the sonnes of GOD. He is not content to say
that vvee should be called but he addeth that we are that the base estate and small confidence of man might euidently know the bountifulnes and liberalitie of God and that we might see that it is not a name of honour or title but rather of the deed and thing it selfe But if it be so great an euill to be hated and reprobated of God what great good will it be to be beloued of him and to remaine in his fauour This truly is an Axiome of the Phylosophers that a thing is so much the better by howe much his contrary is worser And therefore it necessarily followeth that that is the chiefest good whose opposite is the chiefest euill as we haue said that that is to be hated of GOD. But if in this world it be esteemed a matter of great moment if any man bee had in honour estimation amongst his Superiors as with the Emperour King or Prince or such great honorable estates I pray thee what will it be to haue found fauour and grace with the highest Prince the supreame Father with the most glorious excellent and noble Lord in comparison of whom al the principalities and dignities of this worlde are as though they were not Which fauour also is so much the greater by hovve much more it is freely gȳuen for it is certaine that as it is vnpossible for a man to be able to doe any thing before hee vvas created whereby he might deserue to be created for then hee was not any thing so also without all doubt is it that he can do nothing after that he is fallen into sinne whereby hee may deserue Iustification not because he is not but because he is euill and hated of God Another benefit followeth this going before that it deliuereth and freeth a man from the condemnation of euerlasting punishment of which hee was guiltie by reason of his sinnes for sinne doth make a man abhominable vnto God no man can liue without Gods fauour without his owne extreame harme Hence is it that the sinners forsaking God because they sinne and contemne him that they deserue to be contemned to be remoued out of the sight of God beeing banished from his company and from his beautifull dwellings and because they forsaking God doe loue the creatures with an inordinate loue it is meete that they should be punished in all things and be tormented with eternall payne to which visible punishments being compared they rather seeme paynted then true To this so great vnhappines that euerlasting worme doth also come which alwayes gnaweth the bowels and conscience of the wicked But what shall I say of the society of those cursed spirits and of all the damned What shall I speake of that obscure and lamentable Region full of darknes and confusion Where there is no order but where continuall horror abideth where no ioy is found no peace no rest no content no hope but perpetuall complayning and euerlasting gnashing of teeth exceeding outragiousnes and fury continuall blasphemy and eternall malediction From all these euils the Lord hath deliuered all them whom he hath iustified who after that they are reconciled to him and receaued into his fauour they are free from this wrath and from the punishment of his vengeance Behold an other benefit more spirituall which is the reformation and renouation of the inward man which was defiled and polluted through sinne For sinne doth not onely depriue the soule of God but also doth spoile and rob it of all supernaturall strength and fortitude and of all other riches and gifts of the holy Ghost with which it was adorned beautified and enriched by and by after that it is depriued of these graces it is wounded maymed and depriued also of the naturall blessings For seeing that man is a reasonable creature and sinne is a work done against reason and seeing that it is naturall that one contrary should destroy an other the consequent is that by how much more sinnes are multiplied by so much more the faculties of the soule are destroyed and disturbed not in themselues but in their aptnes to worke By these meanes sinnes doe make the soule miserable weake sluggish and instable to euery good worke but procline prompt and ready to all euill weake and feeble to resist temptations and flow to walke in the wayes of Gods commaundements They depriue her also of the true liberty and rule of the spirit and they make her the captaine of the deuill the world the flesh and of her owne appetites And by this meanes shee liueth in captiuity more hard and intollerable then that of Babilon and Aegipt Furthermore all the spirituall powers of the soule are made also sluggish and slothfull so that they doe not heare diuine inspirations and heauenly voyces they doe not see the great euils prepared for them they doe not smell the sweete fauour of Vertue nor the most beautifull paths and examples of the Saints they doe not tast how sweet the Lord is neyther doe they feele the scourgings nor acknowledge the benefits by which they are prouoked vnto his loue and besides all these they take away the peace and ioy of the conscience they doe extinguish the heate and seruour of the spirit and doe leaue a man filthy blemished deformed and abhominable in the sight of God and in the sight of all his Saints From all these euils this benefit doth deliuer vs. For so bottomlesse are the mercies of God that he is not content to haue pardoned our faults and to haue receaued man into fauour vnlesse also hee expell all these euils which sinnes bring with them reforming and renuing our inward man By this maner he healeth our wounds he washeth away our spots blemishes he breaketh the bonds of sinne destroyeth the yoake of euill concupiscences deliuereth vs from the seruitude of the deuill mitigateth and aswageth the fury and rage of our peruerse affections and perturbations and doth restore vnto vs the true liberty beauty of our soule doth giue vs the peace and ioy of a good conscience doth reuiue our inward sences doth make them prompt and fit to euerie good worke and slow to any euill Maketh them strong and valiannto resist the temptations of the deuill and doth inrich vs with all good works To be briefe he doth so absolutely renue and repaire our inward man with all his powers that the Apostle calleth such men iustified renued yea new creatures This renuing is so great that when it is made by Baptisme it is called regeneration but when by repentance it is called a resurrection and rising againe not onely because the soule is raysed from the death of sinne to the life of grace but because after a certaine manner it also imitateth the beauty of the future resurrection This is so true that no tongue of man is sufficient to expresse the beauty of a iustified soule This onely knoweth that Spirit that maketh it beautifull and his Temple
for a moment causeth vnto them a farre more excellent and an eternall waight of glory These then are the benefits which this one benefit of iustification comprehendeth in it which iustification Saint Augustine maketh greater account of them he doth of creation for God created heauen and earth with his onely word but that he might sanctifie man he shed his blood and vnder-went many and great torments If therefore we owe so many and so great duties to this Lord for our creation how many moe doe wee owe to him for our iustification Which benefit by how much it was got by greater labours and afflictions by so much it doth more bind vs vnto him Although there be many great notable marks and signes by which a man entring into himselfe may examine and know whether he be iustified or no yet in my iudgement the renouation and renuing of mans life is not the least when a man hath so reformed himselfe that he hath ouerthrowne the regiment of sinne hath cut off the head of it and from day to day still groweth to further purity and perfection of life Hee that is such an one let him be mindfull by how iust a title he is bound to serue such a Sacrificer who hath redeemed him and deliuered him from so many euils and hath heaped so many blessings vpon him which hetherto we haue remembred But if he doth still cleaue and sticke in his corrupt and depraued estate I doe not know howe God may better mooue him to forsake that estate then if he set before his eyes all the euils discommodities and dangers which sinnes bring with them and which we a little before haue reckoned vp and also showe vnto him the treasury of those great blessings which doe arise of this incomparable and vnspeakeable benefit ¶ Of many other effects which the holy Ghost worketh in a iustified soule THose things which hetherto we haue spoken of doe not as yet comprehend all those kinds of benefits which the holy Ghost worketh in the soule of a iustified man neyther is the bountifulnes of GOD circumscribed within those limits For it is not enough that the holy Ghost should haue brought man through the gate of Righteousnesse and entred him into the schoole of Vertue but after that he is entred that he should be ayded of the same Spirit and ledde as it were with the hand in all his wayes vntill all the waues of this stormy sea being ouercome he enter safe and sound into the hauen of saluation For after that the holy Ghost hath entred into a iustified soule by the meditation of the precedent benefit he doth not sitte there idlely for it suffiseth him not to beautifie the soule with his presence but also he sanctifieth it by his vertue working in it and with it whatsoeuer is necessary vnto saluation He sitteth there as an housholder in his house gouerning it he sitteth there as a schoolemaister in his schoole teaching it as a Gardiner in his garden tilling and trymming it as a King in his kingdom ruling it as the Sunne in the world enlightning it to be briefe as the soule in the body giuing to it life sence and motion not as the forme in the matter but as an housholder in an house What then is more happy what more to bee desired then to haue within him such a guest such a guide such a companion such a gouernour and tutor and such an helper Who seeing that he is all things doth worke all things in that soule in which he remaineth and dwelleth Especially as fire hee enlightneth our vnderstanding he enflameth our will and exalteth it from the earth euen to heauen He like a Doue doth make vs simple gentle peaceable and friends to all He as a cloude dooth refresh and coole vs and defend vs from the heate of the flesh doth asswage and moderate our madnes and the furie of our passions To conclude he as a vehement and strong wind doth moue and incline our will to all good seperating it and drawing it from all euill inclinations vntill at length the iustified bee brought to that passe that all vices are odious vnto them which before they loued and they loue all vertues which before they hated as Dauid plainly acknowledgeth that it hapned to him for he sayth in a certaine place That hee did hate and abhorre iniquitie And in another place That hee had as great delight in the way of the testimonies of the Lord as in all riches The reason was because the holy Ghost had instilled and infused into his soule the vvormewood of earthly things and the honny of the heauenly commaundements vvherein thou seest plainly that wee owe all our good to this diuine Spirit insomuch that if we decline from euill he is the cause of it and if we doe good we doe it through him if wee perseuere in goodnesse wee perseuere through him and if a reward be gyuen for our good it is giuen through him Therefore it is euident that it is most truly spoken of Augustine that when as God recompenceth our seruices he rewardeth his owne benefits in vs and so hee rendereth grace for grace seeing the deserts are of grace The holy Patriarch Ioseph was not content to giue to hys brethren corne which they came to buy in Egipt but he moreouer commaunded that the money which they brought to buy the corne should be put in theyr sacke mouthes After the same manner the Lord dealeth with his for he giueth vnto thē life euerlasting and he also gyueth them grace and a lawdable lyfe by which they may come to this eternall life Here-vnto agreeth that which Eusebius Emissenus sayth hee therefore is worshipped that he may haue mercy and hee hath had already mercy that he might be worshipped Therefore let a man diligently examine his life let him consider as the same Doctour admonisheth him what great good hee hath doone from howe many euills adulteries rapines thefts fraudes and sacriledges the Lord hath deliuered him and then he shal know by how many meanes he is bound vnto him For as Saint Augustine sayth all sinnes are to be accounted as forgiuen from the which God doth keepe thee least they be committed Therefore sayth hee doe not loue him a little as from whom a little was forgiuen but rather loue him much from whom much is gyuen vnto thee For if hee loue to whom it is giuen that hee may not repay how much more ought he to loue to whom it is gyuen that he may haue and possesse For whosoeuer from the beginning remaineth honest hee is gouerned of him and whosoeuer of one dishonest is made honest of him he is amended and whosoeuer is dishonest to the end of him he is forsaken Which seeing that it is so what other thing shall we doe then cry out with the Prophet Let my mouth bee filled with thy praise that I may sing of
will be so in his old age Of these and such like coniectures which are found amongst the Doctours of the Church hee that is such an one may with humility assure himselfe of the infinite goodnes of God that he is one of the number of the Elect. For as he hopeth in the infinite goodnes of God to be saued so hee may humbly presume that he is one of their number who are to be saued seeing that the one doth presuppose the other Which seeing that it is so I pray thee consider with thy selfe ô man with how great a pledge the Lord doth hold thee bound vnto him for this vnmeasurable benefit that is that thou art written in that booke of the which our Redeemer sayth to his Apostles In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in the booke of life How vnmeasurable therefore is this benefit to be loued and to be elected from that eternity from which God was God To rest in his most sweet breast euen from the beginning of all eternity To be accounted for the adopted sonne of God then when his naturall sonne was begotten in the glory and splendour of all the Saints who were present in his diuine vnderstanding Consider therefore dilligently all the circumstances of this election and thou shalt see euery one of them to be singuler very great benefits and also to bring new bonds and obligations with them Consider first the dignity of him who hath elected thee who himselfe is God happy and infinitely rich who neyther needeth thine nor any mans riches else Consider how vnworthy he is who is elected if thou considerest his nature and quality for he is a miserable and mortall creature subiect to all the infirmities miseries and pouerty of this life guiltie of hell fire both for an other mans and also for his owne sinne Thirdly marke how excellent the election it selfe is after that thou art elected to an end so high then the which a greater cannot be that is that thou mayest be made a sonne of God an heire of his kingdome and a pertaker of his glory Consider fourthly how free this election is when it is as wee haue sayd before any merrit of thine of the onely lyking and ordinance of the diuine will and as the Apostle sayth for the glory and praise of the bounty and fauour of God But a benefit the freer it is the more it doth hold a man bound Fiftly the antiquity of this election is to be looked vnto for it did not begin when the world was made but it is much more auncient then the world it selfe yea it is of the same age with God himselfe who as he is from euerlasting so he loueth his elect from euerlasting and loueth them still and will loue them for euer whom he beholdeth with his fatherly eyes and those truly fauoring being alwayes mindfull to what an excellent good he hath ordayned and predestinated them Sixtly the rarenes of this benefit is to be considered after that among so many nations of barbarous men in such a multitude of the damned the Lord would call thee to so happy an estate that thou shouldest be in the number of them which are elected to eternall life And therefore he seperated thee from the masse of the corruption of mankind condemned for sinne out of the leauen of corruption hath changed thee into Angels food In this consideration few things are found that may be written but many things that may be considered of in the minde that thou mayest be thankfull to the Lord for the perticularity of this benefit which is so much the more by how much the number of the elect is lesser and the number of those greater that are to be damned which number as Salomon sayth is infinite But if none of these things doe moue thee at the least let the greatnes of the costs and charges moue thee which the most bountifull Lord determined to make by reason of this benefit as are the life of his onely begotten sonne and his blood shed in the cause of this benefit as who had determined from euerlasting to send him into this world that he might be the executor of this determination Which seeing that it is so can there be any time long enough and sufficient to consider of so great mercy of God What tongue can euer vtter it sufficiently What hart can perfectly feele and tast it To be briefe by what duties can he recompence it And with what loue can man answere vnto this diuine loue Who will be so ingratefull that will refuse now at the length to loue him of whom hee hath beene beloued from all eternity Who will change him for any other friend For seeing that in the holy Scriptures an auncient friend is so highly praysed and had in great estimation who would change the possession and fauour of this most auncient friend with all the friends of the world And if the possession of a thing time out of minde doth giue authority and right to him that in deede hath no right vnto it what shall this eternall possession doe by which the Lord doth possesse vs that by the title of this friendship we may be reputed his By these it is manifest that no good may be found in the world which is to be changed with this good neyther that there are any such great euils which are not to be borne for the loue of this good Who I pray thee can be so dull blockish and inconsiderate that being taught by diuine reuelation that some begger which daily in the streetes from dore to dore doth seeke his bread is predestinate of God after this maner would not kisse the earth whereon he treadeth with his feete Would not giue place vnto him And bending his knees with great humility would not wish well vnto him and gratulate him with these words ô thou happy and blessed man art thou one of the blessed number of the elect Shalt thou reioyce in that happy company of Angels Shalt thou sing that heauenly musicke Shalt thou possesse that euerlasting and eternall kingdome Shalt thou contemplate and view that bright and glorious shining face of Christ O happy is that day in which thou wast borne but much more happy is that day in which thou shalt dye to the world for then thou shalt begin to liue an eternall and immortall life Happy is the bread with which thou art fed happy is the earth which thou treadest vpon for that doth carry an incomparable treasure Blessed are the tribulations which thou sufferest and the neede which doth presse thee Because they doe open a way to thee which leadeth to eternall life What cloude of calamities or tribulations shall be so thicke which will not vanish and be expelled at so great hope These and such like are the words with which wee would moue and perswade any man whom we knew certainly to
the iust doe so greatly feare what shall the sinner doe When as the Cedar of Libanus is shaken what will the sprigge of the wildernesse doe If the righteous scarcely shal be saued as saith S. Peter where shall the vngodly and sinner appeare Tell me I pray thee what doost thou thinke of that houre whē as thou departing out of this life shalt enter into that iudgment alone naked poore without any one that may defend and maintaine thy cause besides thy good works which thou hast doone and only thy conscience wayting vpon them that tribunall vvill be very sharpe and seuere where it is not handled of life or death temporall but eternall And if in rendring thine account thou art found wholy oppressed with debts alas how horrible wil be the dolours and vexations of thy mind O how full of confusion wilt thou be and how aboundant in vnprofitable repentance how voyd wilt thou be of all aduice and counsaile and how destistute of all comfort Truly great vvas the trouble and distraction of minde among the Princes of Iuda when as the victorious sword of Sesac King of the Egyptians did tyrannize in all the streets of Ierusalem when as by the present paine and punishment they acknowledged their passed faults and old errors But there is no comparison between that confusion and thys of the which we now speake In that houre what will sinners doe vvhether will they turne themselues vvho shall defend them Teares will not profit them there all repentance will be barraine and vnfruitfull In that houre neither prayers shall be heard neither any promises shall take place or any suretieshippe be accepted When as the last moment of life is come and the houre glasse runne out novve there is no more time left for repentance But if these foresaide things will not profit much lesse shall riches nobilitie or honours helpe for the Wise-man sayth Riches auaile not in the day of wrath but righteousnes deliuereth from death When as the vnhappy soule shall see it selfe compassed and inclosed in these streights what will it doe what will it say vvith what other words will it lament this lamentable estate then with those which the Prophet vsed in times past when he sayd The sorrowes of death compassed me and the floods of wickednesse made me afraid the sorowes of the graue haūe compassed me about the snares of death ouertooke me Woe is me poore wretch into what a laborinth haue my sinnes ledde me How suddenlie and thinking nothing lesse hath this houre entrapped me How hath it rushed vpon me I neuer dreaming of it What doe now my honours profit me vvhat doe now my dignities helpe me What doe all my friends for me vvhat profit doe now my seruaunts bring me vvhat fruite doe I now reape of all my riches goods which I was wont to possesse For no a small peece of ground of seauen foote will containe me and I must be content with a dwelling in a narrow Coffin and vvith lodging in a poore winding-sheete But that which is worst of all my riches shall remaine heere behind me which I haue scraped together with so great toyle and sweating others shall enioy them and shall spend them on their pleasures Onely my sinnes which I haue committed in gathering them waite vpon me that I may suffer deserued punishment for thē What can I make now of all my pleasures delights seeing they are all ouer-past onely theyr dreggs are my portion which are scruples bytings of conscience which like thornes doe pearce me and doe runne through my myserable hart and shall torment it with euerlasting tortures O my intollerable blockishnes ô my madnes and folly to be cursed with a thousand execrations how could it be that I vnmindfull of thys time haue not prepared my selfe to eschew these present calamities How often haue I beene admonished of this day but vvith deafe eares I ouer-passed all counsaile vvoc is me why did I not receiue instruction vvhy haue I not obeyed and harkened vnto my Teachers and to the wordes that they taught mee I lyued irreligiously in the midst of the Church and amongst Gods people I haue polluted my selfe with all kinde of sinne With these and such like lamentations sinners will deplore and bewaile theyr miserable estate and these most commonly will be their meditations considerations and confessions But least thou my brother sholdest fall into the like straights I pray thee that thou wouldest examine all these things aforesayd with diligent regard and that they being often meditated vpon thou wouldest euery where and alwayes set them before thine eyes but amongst others lay vp chiefely these three things deepely in thy minde and in a faithfull memory the first of which is that thou consider the greatnes of the punishment which thou shalt feele in the houre of death for thy multitude of sinnes by which thou hast offended the diuine goodnes the second is that thou diligently ponder with what great desire thou wilt then wish so to haue led thy life that in that houre thou mightest haue God propitious and fauourable vnto thee thirdly that thou remember how great and how seuere a repentance thou wouldest enter into if time should be graunted vnto thee Therefore liue so now as thou wouldest desire and wish that thou hadst liued in that houre THE EIGHT TITLE That man is bound to desire Vertue by reason of that second last thing that happeneth vnto him which is the last Iudgement CHAP. VIII AFter death followeth the perticuler iudgement of euery one and after that the vniuersall iudgment of all when that shall be fulfilled which the Apostle sayth Wee must all appeare before the iudgement seate of Christ that euery man may receaue the things which are done in his body according to that he hath done whether it be good or euill Heere we will speake of the rigour of that strict account which shall be exacted of vs in this iudgement and what will follow after the sentence of this iudgement that man may see that he not onelie is inuited vnto Vertue but rather that he is drawne and constrayned First therefore we are to consider that one thing amongst other which holy Iob wondered at that although man is so weake a creature yet God who is so great and mighty entreth with great rigour into iudgement with him Insomuch that there is no word no thought no inordinate and disordered motion which he hath not written in the booke and record of his iustice that he may exact a most strict account of it After a long discourse he at length sayth thus Wherefore hidest thou thy face and takest me for thine enemy Wilt thou breake a leafe driuen too and fro And wilt thou pursue the dry stubble For thou writest bitter things against me and makest me to possesse the iniquities of my youth Thou puttest my feete also in the stocks and lookest narrowly vnto all my paths and makest
so metrically ordered not of foure or fiue voyces as that is which wee now vse but tuned and ruled with the variety of so many numerous and harmonious voyces as there be Elect What great pleasure wil it be to heare theyr most sweet songs which S. Iohn heard in his Reuelation And they worshipped God sayth he saying Prayse and glory and wisedome and thanks and honour and power and might be vnto our God for euermore Amen If the glory and pleasure be so great to heare this harmonie and consent of voyces what wil it be to see the concord of bodies and soules so conformable and vniforme But how much more admirable wil it be to behold so great vnion of men and Angels What doe I say of men and Angels Yea so great an vnion betweene man and God himselfe Aboue al these it cannot fitly be imagined how acceptable and welcome a thing it wil be to see those most spacious fields and fountaines of lyfe and those most delicate feedings vpon the mountaines of Israel What wil it be to sit at that royall table to haue a place amongst those inuited Nobles and to dip thine hand into the dish with God that is to enioy one and the same glory of God There the Saints shal rest shal reioyce sing prayse and going in and out they shal finde pastures of inestimable delight If the rewards of Vertue be so great and so precious which our Catholique faith doe promise vs who wil be so blind slothful negligent and so peruerse that is not moued to contend with his whole strength for the obtayning of a reward so copious ample and large THE TENTH TITLE That the last of those foure last things that happen vnto vs that is Hell fire doth bind vs to seeke after Vertue CHAP. X. THE least of those good things which hetherto we haue remembred ought to be sufficient to beget a loue of Vertue in our minds by which we may obtayne so great blessings Now if to this vnmeasurable glory the greatnes of the torments of hel be added which are prepared for the wicked who wil be so hard harted and of so rebellious a mind that vices being forsaken wil not hereafter willingly embrace Vertue For the vngodly and peruerse shal not comfort themselues with this voyce Be it that I am wicked vngodly what then Shal I not enter into that heauenly glory Shal I not reioyce with God In this consists al my punishment Of other things I am not careful because I shal haue neyther glory nor any other punishment O my brother thou art deceaued the matter stands not so For it is of necessity that one of these must happen vnto thee that either thou shalt raigne eternally with God or that thou shalt be tormented with the deuils in euerlasting flames For betweene these two extreames there is no meane This is excellently shadowed out vnto vs in the figure of those two baskets which the Lord shewed vnto the Prophet Ieremy before the gate of the Temple for one basket had verie good figs euen like the figs that are first ripe and the other basket had very naughty figs which could not be eaten they were so euil The Lord by this spectacle would shew vnto his Prophet two kindes of men one to whom hee would shew mercy the other that he would punish according to his iustice The estate and condition of the first kinde of men was passing good neyther can a better be giuen of the other exceeding ill then which a worse cannot be found The condition and lot of the good is to see God which is the chiefest of al blessings but the misfortune and vnhappines of the wicked shal be to be depriued foâ—â—uer of the sight of God which euil is the worst of al euils These things ought they diligently to consider and alwayes to meditate vpon who feare not to commit sinne when as they see so great a burthen and so cruel and direful punishment appoynted for sinne Porters and Cariers when they are called to carry a burthen on their shoulders first they looke diligently vpon it then they peise and lift it vp and try whether they be able to vndergoe it and whether they can carry it and thou ô miserable man to whom sinnes are so pleasing that for a little pleasure hast enthralled thy selfe to carry the burthen of it ah mad man first prooue and assay how great the waight is of the burthen that is of the punishment which thou shalt suffer for this pleasure that thou mayst vnderstand whether thou hast strength to beare it That this proofe may be made more conueniently I wil bring hether a certaine consideration by the which after some manner thou shalt be able to vnderstand the quality and greatnes of the torments of hel that thou mayst make a triall whether thou beest sufficient to beare the burthen which thou vndertakest to carry when thou sinnest Let this then be the first consideration the greatnes and infinite immensity of God who will chastice and punish sinne that wee may see what an one God is in all his works This is it that I would say that God is great and admirable in al things not onely in the sea in earth and in heauen but also in hel In so much that if the Lord be God in al his works as we see that he is he wil be God also in his wrath in his iustice and in the punishment of sinners For this cause the Lord sayth by Ieremy Feare ye not me or will ye not be afrayde at my presence which haue placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waues thereof rage yet can they not preuaile though they roare yet can they not passe ouer it That is ouer the limits appoynted of me As if he should say is it not meete that ye feare the arme of the Lord so mighty whose greatnes this admirable worke doth sufficiently shew He therfore that is great in al his works shal he not be great in punishing of sinners Hee that for one thing is worthy whom we doe reuerence and adore shal he not be worthy for an other thing that he may be feared For this cause the same Prophet although he was innocent and sanctified in his mothers wombe so greatly feared the Lord when he sayd There is none like vnto thee ô Lord thou art great and thy name is great in power Who would not feare thee ô King of Nations For to thee appertayneth the dominion for among all the wise men of the Gentiles and in all their kingdomes there is none like thee And in an other place I kept me farre off from men because my hart was full of the feare of thy wrath Although this Prophet was certaine that this wrath was not kindled against him yet it was so great that it brought feare vpon him Therefore it was sayd
as Ezechiell by the commaundement of God did set before thē great promises or did denounce against them direfull comminations they mocked and with a certaine contempt hissed at them all saying The vision that he seeth is for many dayes to come and he prophecieth of the times that are farre of So the scornefull contemned the sayings of the Prophet Esay and said Precept must be vpon precept precept vpon precept line vnto line line vnto line there a little there a little This is one of the especiall reasons that withdrawes peruerse and froward men from the obseruance of Gods commaundements perswading themselues that there is no reward ordained for Vertue in this world but all things to be reserued for the world to come To this that great Wiseman respected when hee said Because sentence against an euill worke is not speedily executed therfore the hart of the chyldren of men is fully sette in them to doe euill The Wise-man addeth also another thing and that is the worst among all things that are done vnder the Sunne and that it doth giue great occasion to the wicked to sinne that it happeneth ill to the righteous as though they had doone the workes of the wicked and the wicked often-times doth liue so securely as if they did the works of the righteous or that all things come alike to all and the same condition is to the iust and to the wicked to the pure and to the polluted to him that sacrificeth to him that sacrificeth not as is the good so is the sinner hee that sweareth as he that feareth an oath Whereupon he sayth The harts of the sonnes of men are full of euill and madnes is in their harts whilst they liue and after that they goe to the dead That which Salomon heere speaketh the wicked and vngodly them selues doe confesse by the Prophet Malachie saying It is in vaine to serue God and what profit is it that we haue kept his commaundements and that we walked humbly before the Lord of hosts Therefore we count the proude blessed euen they that worke wickednesse are sette vp and they that tempt God yea they are deliuered These things the wicked say and these are the things which especially hold them in impietie for they suppose it a very hard thing as Ambrose sayth to buy hope at their owne perrill that is to compasse future blessings with the losse of present and to giue those things that are in their hands for those which sometimes heereafter may be giuen To banish and expell this most pestilent errour I know not whence to take a fitter beginning then from those wordes and teares of our Sauiour with which in times past he did lament weepe ouer that miserable Cittie of Ierusalem saying O if thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace but now are they hidde from thine eyes Our Sauiour did consider on the one part howe great the blessings were which were brought into the world for the vse and good of that people together with his person for all the graces and heauenlie treasures descended frō heauen together with Christ on the otherside he looked to this people offended at his lowlie humilitie and base estate and that they would not accept of his blessings and that for this sinne they should not onely lose these treasures but also their whole Common-wealth and their Cittie Therefore the Lorde exceedingly lamenting wept most aboundantly and broke forth into this short and imperfect sentence the which the shorter it is it hath the greater signification This same affection and these words may be fitly applied to our purpose For considering on the one part the beauty of Vertue and the graces and riches which attend on her and on the other part how farre these things are remoued and hid from the eyes of men drowned in earthly things and also how Vertue doth sweepe the ground and being despised in all the world cannot finde a place for her selfe doost thou not thinke that wee haue iust cause to weepe and to say with our Lord O if thou haddest euen knowne at the least in this thy day that is ô that God would now open thine eyes that thou mightest see the treasures magnificence riches peace liberty light tranquillity delights fauours and all the good things and blessings which like Hand-maydes attend and wayte vpon Vertue in what great price and esteeme wouldest thou haue her With what great desire wouldest thou long and thirst after her With what great diligence and labour wouldest thou seeke and enquire after her But now all things are hid from carnall eyes for they not seeing any thing besides the outward bark of Vertue neuer tasting the inward sweetnes of her thinke that there is nothing in her but that which is hard sharpe and vnsauery they thinke that she is not currant in this present life but to be vsed in the other and if there be any goodnes in her that it pertayneth wholy to another world and not to this Therfore they disputing according to the flesh doe say that they will not buy hope by danger neyther that they will hazard present things for things to come So speake they that are offended at the exteriour figure of Vertue for they are ignorant of the Philosophy of Christ neyther know they that Vertue is like vnto her Maister Christ who although outwardly hee beare the shape and image of a most poore and base man yet inwardlie was the God and Lord of all creatures The selfe same thing is also reade of the faithfull and beleeuers in Christ that they are dead to the world and that their life is hid with Christ in God Therefore as the glory of Christ was hid in this world so is all theirs that imitate and follow his life We reade that in auntient times men were wont to make certaine Images which they called Sileni these were rough and vnpolished without but within they were curiously wrought with great Art So that the deformity was outward and the beauty inward Deluding on the one part the eyes of the ignorant on the other drawing into them the minds and eyes of the wise Such certainly were the life 's of the Prophets such the life 's of the Apostles and such the life 's of all good and faithfull Christians as was the life of the Lord of all Thou therefore that hast nothing more oft in thy mouth then that Vertue is conuersant about hard and difficult things oughtest to cast thine eyes vpon those helps which God hath prouided for vs to ouercome these difficulties as are vertues infused into vs gifts of the holy Ghost the Sacraments of the Gospell with many other graces diuine helps which are to vs that which oares and sayles are vnto ships in sayling and wings vnto birds in flying Thou must behold the name and essence of Vertue which
that which was lost and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake but I will destroy the fat and the strong and I will feede them with iudgment And a little after And I will make with them a couenant of peace and will cause the euill beasts to cease out of this Land and they shall dwel safely in the wildernes and sleepe in the woods And I will set them as a blessing euen round about my mountaine and I will cause raine to come downe in due season and there shall be raine of blessing Tell me I pray thee what could our good sheepheard promise more Or how could he describe this his meaning with words more sweet more louing or more elegant For it is certaine that God speaketh heere not of a materiall flocke but of a spirituall which are men where-vpon concluding this chapter he sayth And yee my sheepe the sheepe of my pasture are men Neyther promiseth he grosse or aboundance of temporall blessings which are common to good and euill but aboundance of spirituall graces and of speciall prouidence with which the Lord doth gouerne and rule this spirituall flock as a shepheard so sayth Esay He shall feede his flocke like a sheepheard he shall gather the Lambs with his arme and carry them in his bosome and shall guide them with young What I pray thee can be spoken more louingly or more cherishingly Of the offices and benefits of a sheepheard that whole Psalme speaketh whose beginning is The Lord doth guide me for which S. Ierome translateth The Lord is my sheepheard After this beginning he proceedeth to remember all the duties of a sheepheard which in this place we will not set downe because they are in euery place found and this psalme may be reade of any one Neyther heere in like maner will I remember that as he is called a sheepheard because he doth feede so is he called a King because he doth gouerne and defend a Maister because he teacheth a Phisition because he healeth a Carier because he beareth vs in his armes a Watcher because he watcheth for our defence of which names the Scriptures are full Among all these names there is none more louing which also demonstrateth this prouidence then the name of a Bride-grome by which name in the Canticles and in other places of Scripture he is called By thys sweet and louing word hee inuiteth the soule of a sinner to call vpon him Call mee and still cry vnto me sayth he by the Prophet Thou art my Father and the guide of my youth and virginity The which name is greatly honoured of the Apostle For after those words with which he that was first formed spake to his wife Eue Therefore shall a man leaue his Father and his Mother and shall cleaue to his wife they shall be one flesh the Apostle addeth This is a great secrete but I speake concerning Christ and concerning the Church Which is his Bride as is euery soule of man placed in the state of grace What therefore is not to be hoped of him who hath such a name as this is especially seeing that it is vndoubtedlie true that this name is not giuen vnto him in vaine or vvithout reason But why in searching the Scriptures doe we seeke for thys name or that when as all names which promise any good doe agree to this Lorde especially seeing that whosoeuer loueth him or whosoeuer seeketh him may finde in him all good that he desireth Thys is that which Saint Ambrose saith in a certaine Sermon Christ is all vnto vs If thou desirest to heale thy woūds he is a Phisition if thou beest ouer-heated with feauers he is a fountaine to coole thee if thou beest burdened with vnrighteousnes hee is righteousnesse if thou neede helpe hee is strength if thou fearest death he is life if thou desirest heauen he is the way if thou hatest darknes he is light if thou seekest for meat he is foode See I pray thee my brother with hovve many names and titles Christ is noted and set out vnto vs who notwithstanding is one in himselfe and most simple For although he is one in himselfe yet he is all things in vs that for the releeuing of all our necessities which are innumerable There should be no end if I would recite all the authorities of the Scripture which pertaine to this matter yet I haue brought a fewe of many to the comfort of them who waite attend vpon God and that we might prouoke and allure those to his obedience which doe not serue him for it is certaine that there is no greater treasure vnder heauen then this For euen as he that hath warred in any voyage vnder an earthly King and hath gotten Letters in which great rewards are promised vnto him he keepeth them with great care he often looketh vppon them he is reioyced at them they comfort his heauy hart in tribulation and at length he commeth to the King with them desiring that was promised to him so the seruants of GOD doe keepe all these words and diuine Charters and Letter-pattents in their harts which are more certaine then the Letters of all Kings which are vpon the earth In these is theyr trust vvith these they are comforted in their labors for these they are confident in dangers and in tribulations they adde consolation vnto them to these they runne in all theyr needes these doe inflame their mindes with the loue of this Lord and binde them vnto him to lay and pay out sustaine all things for his worshyp seruice seeing that he himselfe so faythfully doth promise himselfe wholy for our vse who is all things in all In thys appeareth one of the principall foundations of a Christian life to haue knowne by experience this truth Tell me I pray thee can any thing be imagined richer precioser better or more to be desired then he Can any one think of a greater good in this life then to haue GOD a Sheepheard a Phisitian a Maister a Supporter or Caryer a strong vvall a defence a garde and to conclude a Bridegrome and all in all What can any one haue in the world that he can giue to his friend to be compared to the least of these benefits Great cause therefore haue they to reioyce and be glad who possesse so great a good neyther onely to reioyce but also to comfort themselues and to cheere vp their drooping spyrits to glory in him aboue all things Be glad yee righteous and reioyce in the Lord sayth that royall Singer and be ioyfull all yee that are vpright in hart As if he should say Let others reioyce in the riches and honours of the world others in noblenes of birth others in the friendship and fauours of Princes others in the excellencie of theyr dignities but reioyce and glory ye in deed truth in
life by grace and the blessed in the other by glory Of the fift priuiledge of Vertue which is the tranquilitie and peace of a good conscience which the righteous enioy and of the torment and inward byting with which the wicked and vngodly are tortured CHAP. XVII AFter the ioy and consolation of the holy Ghost an other ioy doth succeede which the righteous haue from the testimonie of a good conscience For the more euident vnderstanding of this priuiledge wee must know that the Diuine prouidence which bountifully prouideth that all the creatures haue those things that are necessary for their preseruation and perfection when it willeth that a reasonable creature should be perfect hath prouided most plentifully and copiously that not any of those things should be wanting which belong vnto his perfection And because the perfection of this creature consisteth in the perfection of his vnderstanding and will which are two of the chiefest and principallest faculties of our soule one of which is perfected by Science the other by Vertue God hath created vniuersall principles of all sciences in our vnderstanding whence theyr conclusions proceede and in the vvill hee hath ordained a seminary or seede plotte of all vertues for hee hath put in it a certaine naturall inclination to all good and a dread or horrour of that which is euill so that the vvill naturally reioyceth in the one and is heauy in the other murmuring against that as against a thing which it naturally abhorreth Which inclination is so naturall and so effectuall that although by chaunce it be weakened through a daily custome of ill liuing yet it cannot vtterly perrish or altogether be extinguished We haue a figure of this in the booke of Iob in each of the calamities and losses of this man of God alwayes there was a seruant remaining which brought him word of the misfortune and misery After the same manner this seruant is neuer wanting nor euer leaueth him who sinneth The Doctors doe name this seruant the Keeper or Watcher ouer the conscience which in all shypwracks escapeth safe and among all the dead it onely dieth not which ceaseth not to present before the eyes of the wicked the good which they haue omitted vvhen they sinned and the euill which they haue committed In vvhich thing the care and loue of the Diuine prouidence shineth with a wonderfull beautie by which it loueth embraceth vertue after that it hath appointed for her a perpetuall stirrer vp that she sleep not a perpetuall Preacher that neuer keepeth silence and a maister who alwaies directeth her to all good The Stoicke Philosopher Epictetus very well vnderstood this who said Our Parents deliuered vs beeing children to a Schoolemaister or Tutor which might attende vs that wee should not be hurt but God hath committed men to bee kept of their owne conscience seated within them which conscience and Keeper is not to be contemned because it both would displease God and we should become enemies to our owne conscience Euen as this conscience is as it were a Teacher and Maister of good men so on the contrary part it is a tormenter and torturer of the wicked which afflicteth and excruciateth them inwardly without intermission accuseth sinners for their sinnes committed and mingleth Wormwood with all their pleasures insomuch that scarce they bite of the Garlicke of Egypt but a teare doth fall from theyr eyes This is one of those plagues with which the Lord in Esay doth threaten that he will torment the wicked saying And I will make Babilon a possession to the Hedgehog For by the iust iudgement of God the hart of the wicked which heere is vnderstood by Babilon is giuen into the power of the Hedghog that thornie and pricking creature that is into the handes of the deuill and also into the power of the thornes and pricks of the conscience which sinnes doe bring with them which as sharpe thornes and needles doe thrust through and rent the hart of man But if thou askest mee what be these thornes I say that one is the filthines and enormity of sinne that of it owne nature is so abhominable that a certaine Phylosopher sayd If I knew that God would pardon me and that men were ignorant of it yet I should blush to sinne for the onely filthines of sinne Another thorne is when the sin bringeth with it an offence or iniurie to another man for then as it were the blood of Abel is represented to his eyes which cryeth for vengeance before the Lord there is an example of this in the bookes of the Machabees all the iniuries and all the euils which Antiochus the King had doone at Ierusalem came into his minde hee beeing now at the point of death by the which remembrance he came into such tribulation and anguish and into those floods of heauinesse and sorrow that he said And nowe doe I remember the euils that I haue doone at Ierusalem for I tooke all the vessels of gold and of siluer that were in it and sent to destroy the inhabitants of Iuda without cause I know that these troubles are come vpon mee for the same cause and beholde I must die with great sorrowe in a strange Land Infamie is another thorne which followeth sin whicha sinner knoweth of will he nill he and therefore he cannot but grieue for naturally men wish well vnto themselues are afflicted with the contrary For there is not a more grieuous punishment as a certaine Wiseman sayth then publique hate An other thorne is the necessarie feare of death the incertainty of life the feare of rendering an account and the dread horrour of euerlasting punishment Euery one of these are seuerall thornes which grieuously pierce and prick the hart of the vngodly insomuch that as often as the memory of death commeth on one side so certaine on the other so incertaine he cannot but be sadde and heauy as saith Ecclesiasticus For he seeth that day which shall auenge all his iniquitie and bring an end to his vices and pleasures Neither is there any man who can altogether cast the remembrance of this from him seeing that nothing is so naturall to a mortall man as to die Hence it is that being in any dangerous estate hee quaketh and trembleth through feare being doubtfull whether he shall die or not for the vehemencie of his owne loue and the perturbation of feare maketh him to feare a shadow and to dread where there is no such cause Therefore if in the Land destructions and common infirmities doe arise as the plague Earthquakes thunder and lightning a sinner straight-waies feareth and is troubled and is altered through the feare of an euill conscience perswading himselfe that these shall light vppon him All these thornes together pricke goare and thrust through the harts of wicked men as very largely remembreth one of Iobs friends The wicked man sayth he is continually as one
him abroade into the fields and there shewed him a man cutting downe of vvood When he had gathered together a great bundle of the vvood he assayed whether lie would lift it vp and lay it on his shoulders and goe away with it but when he found himselfe vnable to doe it he returned againe and cut downe more vvood and a great deale more encreased his burthen When he was now lesseable to support his burthen for now his bundle was farre greater then it was before hee againe augmented it and this he did often with a firme and a resolute purpose The Anchorite meruailing at the great madnes of the man demaunded what was the meaning of it The Angell aunswered that such was the madnes and dotage of men who when they cannot beare the burthen of sinnes by reason of the intollerable heauines of the weight yet they daily adde new to old and almost euery moment encrease the burthen heaping sinnes vpon sinnes and burthen vpon burthen thinking that they can beare many wheÌ„ as they are not able to beare a few But what shall I speake among many other things of naughty and corrupt custome and of the violent tiranny thereof which so surely detayneth men growne old in wickednes It is familiar and knowne vnto euery body that he that driueth a nayle into a post that he fasteneth it at the first stroke that he giueth with his malet but more firmely at the second stroke but so fast at the third that it can hardly be pulled out againe and the oftner that he knocketh it the faster it sticketh and is pulled out againe with the greater difficulty so in euery one of our wicked actions which we doe vice is driuen deepelier into our soules as if it were with a great mallet and there it sticketh so fast that scarcely any thing may be found by which it may be haled and pulled out Hence it is that not seldome we see that the old age of theÌ„ who haue trifled and spent all their time in vices and wickednes waxeth childish againe through the dissolutenes of theyr forepassed life although that age dooth refuse that inordinatenesse and nature herselfe abhorre that former lewdnes And when as theyr nature is tyred and barren through vices yet Custome which as yet rideth on horse-backe posteth about seeing for vnpossible pleasures so great is the impatient tyrannie of euill Custome Hence it is said in the booke of Iob His bones shall be fâ—â—â—ed with the vices of his youth and they shall he downe in the dust with him Insomuch that these vices haue no limit or end besides that which is common to all other things that is death the last date and terme of all things Hence is that of Aristotle That as for the byting of an Aspe there is no remedy vnlesse the parts infected be cut away so certaine vices are healed only by death Then by death these vices are ended although if we will confesse the truth neyther by death they take theyr finall farwell for they indure alwayes wherfore Iob saith And they shall lye downe in the dust with him The reason of this is because through the diuturnitie of inueterate custome which nowe is turned into nature the appetites and lusts of vices are now rooted in the very bones marrow of the soule no otherwise then the plague or a consumption which sticketh in the bowels of a man carelesse of any cure neyther admitting any medicine This same thing our Sauiour showed in the raising of Lazarus being foure dayes dead whom he called forth of his graue with such clamour and groâ—ing of spirit when as notwithstanding he had raised others being dead with farre easier tokens of difficultie that the Lord might signifie vnto vs how great a miracle it is that God should raise one foure dayes dead and stinking that is to conuert one buried in the custome of sinning The first of these foure dayes as sayth Augustine is the delight of the pleasure in the hart the second is the consent the third the deed the fourth custome and he that hath come to this fourth day as Lazarus is not raysed vp vnlesse it be with the loude voyce teares of our Sauiour All these things do most euidently declare the exceeding great difficulty which procrastination of repentance and conuersion bringeth with it and by how much the longer repentance is deferred by so much it becommeth more difficult Also consequently it is gathered of these how manifest their errour is who say that the amendement of theyr life will hereafter be the easier and doone vvith greater conuenience But let vs yeeld which yet we do not grant that all things should succeed according to thy dreames and that thy vaine hope should not delude thee what wilt thou say of the tyme which in the meane time thou wretchedly loosest and slyppeth away froÌ„ thee without any fruite especially seeing that in thys time thou mightest haue gained vnto thee an incomparable treasure What madnes will it be thought that we may speak according to the iudgement of the world if at that time when a most faire and rich Cittie by force is sacked whilst other souldiours with great furie and violence carry out of it gold siluer and euery precious thing some should sitte by playing at Dice with scullions and slaues It is certaine that they should make no gaine by it Therefore how farre greater madnesse is it that thou whilst all other good men are painfull carefull to gaine heauen that thou I say sittest idely playing and sporting vvith chyldren and onely delighting in the vaine toyes of this world when as in the meane season thou mightest haue gained that that they enioy Furthermore what wilt thou aunswer me not only for those good things which thou loosest but also for those euills which in the meane while thou committest For according to the opinion of Saint Augustine not one sinne is to be committed for the gold of the whole world With what forehead darest thou then in thys time commit so many deadly sinnes one of which is not to be committed for a thousand worlds How darest thou in the meane while offend him and prouoke him vnto anger thorow whose gates thou must enter before vvhose feete thou must lie prostrate vpon the earth and thou shalt be compelled so to doe will thou nill thou of whose handes the estate of thine eternitie dependeth whose mercy thou must implore and sue for with teares and sighes Why then blushest thou not to anger and prouoke him of whose helpe thou hast need euery moment And whom thou shalt finde so much the lesse fauourable vnto thee by howe much the more thou hast prouoked him vnto wrath Very vvell dooth Saint Bearnard reason against such men saying Thou who takest so prepostorous a course perseuering in thy wicked and vngodly life tell me Beleeuest thou that the Lord GOD will forgiue thee thy sinnes or beleeuest thou not If
weepe in the very bitternes of my hart These and other things being past finished which he remembreth forth-with the light of security being infused into his hart the darknes of al doubt fled away The Lord so changed his mind that afterwards he neyther desired any carnall vices nor any other vanity in this world And being losed from these chaynes he beginneth at the entrance of the booke following to giue thanks to God his deliuerer saying Lord I am thy seruant I am thy seruant and the sonne of thine Hand-mayde Thou hast broken my bonds I will sacrifice vnto thee the sacrifice of prayse My hart and my tongue doe prayse thee and all my bones doe say Lord who is like vnto thee Let them say so and Lord aunswer me and say to my soule I am thy saluation Who then am I and what an one What euill am I not Or was it my deedes or if not my deedes was it my words or if not my words was it my will But thou Lord art good and mercifull and thy right hand respected the profundity of my death and thou drewest the depth of corruption from the bottome of my hart And this was wholy that vnwillingnes which thou willedst and that willingnes which thou wouldest not But where was all this long time my wil to doe wel and from vvhat bottome and deepe Abysse didst thou in a moment call it forth vvhereby I might submit my necke vnder thine easie yoke and my shoulders vnder thy light burthen ô Christ Iesus my helper and onely redeemer How sweete on a sodaine was it for me to want the sweetnes of trifles and which I was afrayd to lose now it was a ioy vnto me to lose them For thou being the true and chiefest sweetnes didst cast them from mee thou didst cast them away and for them entredst in thy selfe being sweeter then any pleasure but not to flesh blood and brighter then any light but to the inward secret man and higher then all honour but not to those that are high in themselues Hetherto are the words of Saint Augustine Tell me now if the matter standeth thus if the vertue and efficacie of the Diuine grace be so powerfull what is it that holdeth thee captiue vvhereby thou canst not doe that vvhich they haue done If thou beleeuest that these things are true that the grace of God is effectuall to worke so admirable a change if it be denied to no man that with all his hart desireth it because now also he is the same God vvhich he vvas then vvithout respect of persons vvhat doth hinder thee vvhy thou goest not out of this wretched seruitude and embracest that chiefest good vvhich freely is offered thee Why hadst thou rather vvith one hell to gayne another then vvith one Paradice to gayne another Paradice Be not negligent or vvithout hope Assay once his busines and trust in God vvhich vvhen thou shalt scarcely begin to doe behold he vvill come to meete thee as the father met his prodigall child with open armes Certainly it is a matter of wonder astonishment That if some cosener should promise thee the Art of Alcumy vvhereby thou mightest extract gold out of brasse thou vvouldest not cease although it vvere very chargeable vnto thee vntil thou hadst tried and experimented it and heere the vvord of the Lord teacheth thee to make heauen of earth spirit of flesh and an Angel of a man and vvilt thou not assay and make trial And when as in the end eyther later or sooner eyther in this life or in that to come at the length thou shalt know the truth of this matter I desire thee that with attention thou wouldest consider how thou shalt finde thy selfe deceaued in the day of rendering an account when thou shalt see thy selfe damned because thou didst forsake the way of Vertue because thou imaginedst to thy selfe that it was hard and difficult And there thou shalt know most manifestly that this way is much more sweet and pleasant then the way of vices and pleasures which leade thee onely to earthly delights of which then there shall not be any footsteps or reliques left Against them that feare to enter into the way of Vertue for the loue of this world CHAP. XXIX IF we should feele the pulse and life vaine of all them who feare to enter into the way of vertue perhaps wee should finde many so slothfull and sluggish because the loue of this world hath infatuated them and made them fooles I say that it hath infatuated them for this loue is a false glasse and an apparance of good things which in truth are not good vvhich false glasse maketh all worldly things to be in so great price amongst the ignorant Whereupon beasts which feare shadowes flie all shadowie things as hurtfull dangerous when in deed they are not So these men on the contrary part doe loue and embrace the things of this world supposing estimating them to be louely and delectable when in deed they are not Therefore as they that would bring beasts from their shadowie idle imagination doe often leade them through those places which they feare that they may see that that is but a vaine shadowe which they feared So now it is necessary that we leade these men through the shadowes of earthly things who so ordinarily doe loue them that we may make them to behold them vvith other eyes that they may plainly see how great a vanitie and a shadow all that is which they so greatly admire and loue and that as those dangers are not worthy that they should be feared so also these good things are not worthy that they should be desired or loued He therefore that shall diligently and seriously consider of the world with all the felicities in it shall finde sixe euils and mischiefes in it which no man can denie as are shortnesse miserie dangers blindnes sinnes and deceipts vvith which the felicitie of the world is alwaies mingled by which it may plainly be seene who and what it is Euery one of these wee will handle in that which followeth yet briefely and in order ¶ How short the felicity of this world is GOe to thou canst not denie to me beginning to dispute of this worldly felicitie but that all the felicitie and sweetnes of this world or by what name so euer els thou wilt call it is short and of small continuance For this felicitie cannot endure beyond a mans life But how long the life of man is we haue before declared seeing that it reacheath scarcely to an hundred yeeres But how many be there that come to an hundred yeres I haue seene diuers Bishops and Cardinals who haue scarcelie liued two moneths in theyr dignitie others elected Popes who haue scarce sit one month I haue seene others that haue married wiues louing beautifull rich and vertuous so that nothing seemed to be wanting in them who haue not enioyed them one week
looke a little into the worlds darknes and blind guidance and thou shalt soone discerne it Tell me I pray thee what is more blind then that men should beleeue as they beleeue and liue as they liue What greater blindnes then so to reuerence and dread men and so wickedly to contemne and despise God So carefully to seeke and study for the commodities of the body which is nothing else but a brutish creature and to haue no care for the soule which is the image of the Diuine maiefty what greater blindnes can there be What greater blindnes then when wee assuredly know that we shall dye neyther doe we know in that houre whether our felicity or misery shall be determined which for euer shal stand ratified yet we liue so negligently and securely as if we should alwayes liue For sinners liue no otherwise to day then if they meant to liue alwayes and that death would neuer come What greater blindnes can be thought vpon then this that men for the satisfying of one desire should lose willingly their whole inheritance of heauen So greatly to esteeme of riches and so finally to set by their conscience To haue so diligent a regard that all external blessings should be safe and ordered and not to care whether the life be ordered and sound Such plenty of blindnes and palpable darknes is found in the world that a man hath good cause to coniecture that men are inchaunted and bewitched who hauing eyes see not eares yet heare not who when they are cleare and bright sighted to behold earthly things yet are more blind then Moles in viewing celestiall things That happeneth to them that in times past happened to Saint Paule persecuting the Church of God who falling vpon the earth when hee opened his eyes hee saw no light so also these miserable and wretched men who when they haue eyes broad open in earthly matters doe see nothing in Diuine matters as though their eyes were shut ¶ Of the multitude of sinnes that are in this world IF there be so many snares in the vvorld and so great darknes what is to be hoped therof but stumblings slydings and sinnes But sinne is the greatest of all the euils of this world and ought to be the most effectuall motiue to mooue vs to forsake the world By this only consideration that glorious Martir Cyprian endeuoured to perswade a friend of his to despise contemne this world imagining him to be set on the top of a very high mountaine whence he might view all things lying beneath him his eyes being cast on euery side the holy Martyr sheweth vnto him all Seas Lands Pallaces and iudgement seates to be fild and replished with a thousand kinde of sinnes and iniuries which were committed in euery place and when he had seene so many and great euils which were daily perpetrated in the vvorld he very well knew with what great circumspection and care he ought to beware of the world how great a debter he was to God who had vouchsafed him such a caueat wherby he might detest and abhorre the world Ascend thou therefore my brother to the top of this mountayne and cast thine eyes into euery corner of the vvorld and behold the stormy vvhirle-winds of this boysterous Sea Looke into the Pallaces of Princes the Courts and publique meetings of this vvorld and there thou shalt see so many kind of sinnes so many lyes so many cauilations deceits iniuries thefts enuyings flatteries vanities and that which is greater so great forgetfulnes of God and so little care of saluation that thou canst not but greatly vvonder and stand amazed in beholding so many and so great euils Thou shalt see the greater part of men to liue after the manner of beasts ruled and swayed by the violence of their affections hauing no respect eyther of iustice or of the Diuine law or of nature or reason lyuing more filthily then the Heathen who haue no knowledge of the true God neyther doe they thinke that any thing further remayneth then to be borne and to die Thou shalt see Innocents wrongfully punished and malefactors escape vvithout danger thou shalt see good men despised and vvicked men honoured thou shalt see poore men afflicted and humbled and in all things fauour to be preferred before equity and vertue Thou shalt see the lawe sold no respect being had vnto the truth thou shalt see vnlawfull Arts maintayned offices peruerted and depraued and all estates of men corrupted and turned vpside downe Thou shalt see many dishonest and vild men woorthy to be seuerely punished vvho by theft and frandulent means haue purchased store of vvealth to be praysed and feared of all men To be briefe thou shalt see the vvorld more deuoutly vvorshipping and adoring a penny then God himselfe And vvhen thou hast beheld and ouer-looked all things thou shalt confesse that it is most truly and iustly spoken of the Psalmist The Lord looked downe from heaven vpon the children of men to see if there were any that would vnderstand and seeke God All are gone out of the way they are all corrupt there is none that doth good no not one Hosea doth no lesse deplore the estate of men The Lord sayth he hath a controuersie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying and killing and stealing and whooring they breake out blood toucheth blood But that thou mayest more plainly discerne the condition and estate of this vvorld take a view of the head that gouerneth it and beholding the Gouernour thou shalt easily vnderstand the condition of that thing that is gouerned For if it be true that the Prince of this vvorld that is of sinners be the deuill vvhich Christ himselfe also affirmeth vvhat is to be looked for of that body vvhich hath such an head and of that common vvealth vvhich hath such a Ruler This one thing is sufficient to let vs vnderstand vvhat is to be expected of the louers of this vvorld What neede we many words tell me vvhat other thing is the vvorld then a denne of theeues an army of robbers astie of Swine a galley full of Pirates and a lake of Serpents Cockatrices and Basiliskes If the vvorld be thus and of this kind why doe I not leaue a place so filthy and impure sayth a certaine Phylosopher a place so full of traditions and deceits wherein scarcely any pietie faithfulnes or iustice may be found Wherein all vices raigne where one brother lyeth in waite for another where the sonne wisheth the death of his father where the wife desireth the death of her husband and the husband of his wife to be briefe where nothing beareth rule but gluttony enuie wrath luxurie ambition and all other euils and enormities Who would not wish to be deliuered from such a world it is not to be doubted but that Prophet wished it who said O that
dangerous blind sinfull and deceiueable and according to these what other thing is the world but as a certaine Phylosopher was wont so say a Casket of sorrowes and grieuances a Schoole of vanitie a Laborinth of errours a dungeon of darknes a market place of cousenages a way beset with theeues a ditch full of mud and a sea continually tost and troubled with stormes and tempests What other thing is the world but a barren Land a fielde full of thistles weedes a vvood full of thornes a florishing garden but bringing foorth no fruite What is the world but a riuer of teares a fountaine of cares a sweet poyson a tragedy pleasantly framed and a delightfull phrensie What good things I pray thee are found in the world which are not counterfeit and what euills which are not so in deed The worlds rest hath labour the securitie of it is without ground the feare of it is without cause the labours of it vvithout fruite the teares without purpose and the purposes vvithout successe the hope of it is vaine the ioy fained and the sorrow true By all which it is no difficult matter to see how great the kindred is between the world and hell for hell is no other thing but a place of punishments and sinnes and what other thing els is seene in this world The Prophet testifieth this whē he saith Day and night iniquitie goeth about it vpon the walls therof both wickednes mischiefe are in the midst of it These be the fruites of the world these the merchandize this is the traffique of it which at all times and in euery place is exercised so that thou seest that the world may iustly be termed hell In thys account Saint Bernard had thys world when he said But for that hope which we haue of the life to come thys world did not much differ from hell ¶ That true rest and tranquilitie is found in God alone NOW wee haue declared and showen how miserable and deceitfull the felicity of this world is it remaineth now that we proue that true felicity tranquility as it is not to be found in the world so it is onely to be found in GOD alone which demonstration if it were rightly vnderstood of the men of thys world they vvould not be so carefull for it nor so tied and fettered ynto it as they are And therefore I thinke that it vvill be worth the labour if I shall adde this manifest truth vnto the precedent and establish it not so much by the authority and testimonies of fayth as by reasons Therfore first we must know that no creature can perfectly rest and be at quiet so long as he commeth not to his last end which is his last perfection agreeable vnto his nature For so long as he commeth not thether he must of necessity be vnquiet as that creature that suffereth violence by reason of some defect Doost thou then demaund what and who is the last end of man in whose hand his felicity is placed vvhat is that that the Diuines call the obiectiue beatitude I cannot deny but that it is God who as he is the first beginning of man so is he also his last end And as it cannot be that there should be two first beginnings so it is imposibble that there should be two last ends For this were to make two Gods Furthermore if God be the last end of man he is also his last beatitude and felicity but it is impossible that there should be two last ends or two felicities Therfore it cannot be that without God there should any felicity be found For euen as a Gloue is made for the vse of the hand and a scaberd that a sword may be sheathed in it So also the hart of man is created for the vse of God neyther without him can any rest be found The reason is because seeing that the principall subiect of felicity is in the vnderstanding and will of man so long as these two faculties are not quiet so long cannot man be quiet But because it is without controuersie that these two faculties cannot be quiet but onely in God therfore these two faculties are neuer at quiet vntill they finde out some vniuersall obiect wherein are all good things Which when it is once knowne and loued then there is nothing further that the vnderstanding desireth to know or the will to loue Hence it is that nothing created although it be the empire and rule of the vniuersall vvorld can satisfie the hart of man he onely being excepted for whom it was created that is God alone Plutarch reporteth of a certaine Souldier who through many degrees of dignity at the length came to be made Emperour Now when he had attayned so great honour and found not that quiet and peace in it which before he promised to himselfe to be in this estate he sayd I haue runned through al the degrees of all dignities but I haue not found quietnes and tranquillity in any of them Neyther is it any meruaile because that which is created for God without him cannot finde any quiet or rest But that thou mayst vnderstand this the better and more manifestly behold the Sea-mans needle and it will teach thee this so necessary Philosophy It is the nature of that Iron that in what part it hath touched the load-stone that that part alwayes looketh towards the North. For God who hath created this stone hath bestowed vpon it this naturall inclination Thou seest the experience of the thing teaching thee how that needle runneth and turneth to and fro and with great vnquietnes moueth to euery corner vntill it hath found that poole then it resteth and standeth vnmoueable no otherwise then if it was fastened downe with a nayle So hath God created man and hath infused into him a certaine naturall inclination and readines that he should alwayes looke to his maker as to the poole and his last end Therefore so long as he is without him like that needle he is vnquiet yea if he was the Lord of the whole vvorld But turning and directing his hart to God forth-with he resteth and as that needle standeth vnmoueable for in him he findeth rest Of this is followeth that he is onely happy who possesseth God and that he commeth the nearer vnto happines who goeth the lesser way from God But because the righteous in this life are the nearer vnto God therefore they are the more happy albeit the world knoweth not their felicity The reason is because this felicity consisteth not in a sensible and corporall pleasure as the Epicures sayde and after them the Moores of Mahometistes and after them the wicked and vngodly Christians who with their mouthes deny the law of Mahomet but in their lifes follow it and diligently obserue it neither seeke for any other Paradice in this life then that of the Saracens Therefore true felicity consisteth not eyther in the body or in
hath been already experimented perswade not thy selfe that thou canst find that which he found not For thou hast none other world to search for it then that that he had And if all pleasures could not quench the thyrst of thys King in so plentifull a vintage doe not thinke that thou canst quench it after him in thys leane barren gleaning time of Grapes He bestowed his time to thys onely study and perhaps for thys he fell into Idolary as sayth Saint Ierome wryting to Eustochium Why then wilt thou make such hauock of precious time without expectation of any profit Yea because men rather credit experience then reason peraduenture God permitted that this King should make tryall of all pleasures delights and recreations and of whatsoeuer the world loueth that after he had tryed them all hee might giue that testimonie and verdit of them which euen now thou hast heard and that this one labour should be instead of all other labours and this one mans error should remedy the errour of many that they might bestow theyr tyme and cost more profitably Which things seeing they are so not without cause we may cry out with the Prophet O yee sonnes of men howe long will yee turne my glory into shame louing vanitie and seeking lyes With good reason he nameth vanity and lyes For if in the busines assayres of thys world there were no other thing but vanity it were a small euill but there is another greater euill in it that is lyes and the false counterfeit apparance of things by which they perswade men that they are some-thing vvhen they are nothing Wherefore the same Salomon sayth Fauour is deceitfull and beautie is vanitie It were some-what tollerable if it were but vaine but it is also deceitfull For vanity being known cannot much hurt but that which is vaine and appeareth not to be so that is especially euill and dangerous By this it appeareth how great an hypocrite this worlde is for euen as hypocrites are studious to couer and palliate theyr defects so rich men doe labour that they may dissemble and hide theyr myseries by which they are excruciated They would be accounted Saints when they are sinners and these happy when they are wretched Come neerer and if you please open and search the vayne put thine hand into theyr bosome thou shalt see how those things striue and fight which outwardly seeme so wyth those things which in verity lurke within Certaine hearbes plants grow in the fieldes which a farre of seeme very beautifull but when thou commest neerer them and gatherest of them they are eyther altogether leaues or send forth a stinking and pestilent sauour which a man forth-with casting away correcteth the errour of his eyes by the touch of his hands Such certainly are they that seeme to be the rich and great men of this world for if thou beholdest theyr magnificencie pompe the height of theyr dignity the statelines of theyr houses theyr seruant flatterers thou wilt thinke them the onely happy men but if thou shalt come a little neerer vnto them and shalt narrowlie pry into the secrets of theyr houses and into the corners of their soules and consciences thou shalt see that there is great difference between these things and the externall apparance outward show Whereupon many who haue thirstingly desired theyr estate and condition viewing it a farre of but a little after more neerely looking into it haue reiected and refused it as we reade in many histories of the Heathen In the life 's also of the Emperours it is reported that there haue beene some of them who when they were elected to that high estate of dignitie of theyr whole Armie for a time haue resisted that election neyther would accept of that soueraigntie offered vnto them because they very well knew what pricking thornes lay hyd vnder that Rose so faire and beautifull to the sight Therefore ô yee sonnes of men created according to the Image and similitude of GOD redeemed by the blood of Christ adopted that ye may be fellow cittizens with Angels how long will yee loue vanitie and seeke after lyes Doe yee looke for peace and rest in these false and counterfeite apparitions which they neuer gaue nor will giue To what end doe yee forsake the table of Angels and seeke to fill your bellies with the swash of Swine To what end doe we leaue the sweetnesse and odoriferous fragrancie of Paradice for the bitternes and stinch of this world Why are not the calamities and miseries which yoe suffer daily sufficient to warne you to flye the outragiousnesse of this cruell Tyrant Pardon me gentle Reader we seeme in this respect not to be much vnlike a harlot who hath prostituted herselfe vnto an Apple-squire or a Pandar he eateth drinketh and sporteth with her vntill all be consumed that she hath after that he doth floute and beate her neither vouchsafeth he her a faire word the neuertheles doting on this knaue the more he beateth her the more she loueth him Therefore recapitulating all that hath beene spoken if it hath beene prooued manifestly by so many reasons examples and experiences that that peace and felicitie which we seeke for cannot be found but onely in God and not in the world why doe we seeke for it without GOD and not rather in him Thys is that which Saint Augustine puts vs in minde of when he sayth Runne thorow the sea the land and all things search the world throughout euery where thou shalt be miserable vnlesse thou runnest to GOD and he by thy refuge ¶ The Conclusion of all this first Booke THerefore of all those things which haue been handled at large throughout this whole first booke this at length is gathered That all the kindes of goods and blessings which mans hart can obtaine in thys life are found in Vertue whereupon it is further collected that Vertue is a good so vniuersall and so great that neyther in Heauen nor in Earth any thing can be found which may be compared with her but onely God alone For euen as God is a goodnes so vniuersall that in him alone are found all the perfections of all good so after a certaine maner the same are found in Vertue For we see in things created that some are honâ—st some beautifull some profitable some acceptable or hauing some other certaine perfection amongst which that is wont to be so much the more perfecter and worthier of loue by how much it more participateth of these perfections Which thing if it be so how great loue is Vertue worthy of in which alone all these perfections are found For if we speake of honesty what is more honest then Vertue which is the fountaine and roote of all honesty if of honor to what is more honour and reuerence due then to Vertue If we seeke for beauty what is more beautiful theÌ„ the image of Vertue If her beauty might be seene
with corporall eyes sayd Plato she would alure the whole world vnto her If we respect profit what thing is more profitable and supported with greater hope then Vertue for by Vertue we obtayne the chiefest good Length of dayes and gifts of eternity are in her right hand and in her left hand riches and honour If thou art delighted with pleasantnes what greater delight canst thou wish for then a peaceable and a good conscience the sweetnes of charity of peace and of the liberty of the children of God that in the meane time I may say nothing of the consolation of the holy Ghost which is most sweet and pleasant If thou desirest a perdurant and lasting name The righteous shall liue and shall be had in euerlasting remembrance But the memoriall of the wicked shall perish with them If thou be desirous of vvisedome that thou mayst finde the way that leadeth to heauen and the meanes that direct to this end there is no meane more certaine then Vertue which leadeth vnto God If thou desirest to be gracious and acceptable among all men there is not any thing more gracious or more conducent to it then Vertue For as Cicero sayth nothing is more amiable then Vertue nothing that more allureth men vnto loue seeing that for vertue and honesty we loue them whom we neuer saw Such force it hath which is more that we loue it in an enemy Euen as of the conueniency and proportion of the members and lyneaments and of the humours of the naturall body a certaine beauty ariseth which is acceptable to the eyes of men so of the order and vertuous frame of the life laudably led and formed so great a beauty proceedeth that not onely it is most acceptable to the eyes of God and Angels but it is also amiable and beloued of peruerse men and enemies That is truly and simply good which is good in euery respect neyther hath any euill in it Therfore God not without cause sendeth this honorable embasie to a righteous man which we haue set in the forefront of this booke and now againe repeate in the end Say yee surely it shall be well with the iust Say yee so because he is borne vnder an happy starre and that he shall die in a good houre because his life and death is blessed and whatsoeuer after death shall beside him Say yee so vnto him because all things shall goe well with him as well prosperous as aduerfe as well things pleasant as heauy both in quietnes and in labour For all things worke together for the best vnto them that loue God Say yee vnto him although the vvorld be turned topsey turuey and the elements confounded if heauen be ruinated and disturbed let not him feare yea then let him lift vp his head because the day of his redemption is at hand Say yee surely it shall be well with the iust Because a blessing is prepared for him vvhich in excellencie exccedeth all blessings that is God himselfe and that he is free from all euill and from the tiranny of the deuill which is the worst of all euils Say yee surely it shall be well with the iust For his name is vvritten in the booke of life and God the father hath adopted him for his sonne the holy Ghost to be a liuely temple vnto him Say yee surely it shall be well with the iust For that estate which he hath gotten is happy blessed in euery respect And if at any time in any temporal matter it seemeth lesse happy if this be patiently borne it is turned vnto him for a greater good for that which seemed a loose vnto him that is patient is made a gayne vnto him his labour becomes a reward and his warre victory and a perpetuall crowne As often as Laban changed the wages of Iacob his sonne in law he thought that it was profitable vnto him hurtfull to his sonne in law but it fell out cleane contrary for it was vnprofitable vnto him and profitable to his sonne in law Wilt thou then my brother be so cruell to thy selfe and such an enemy that thou shouldest linger to embrace so great a blessing which promiseth on euery side so great good vnto thee What counsaile is more wholsome what more profitable condition or estate of life canst thou follow Blessed are those that are vpright in their way and walke in the law of the Lord saith the Prophet a thousand times blessed are they and blessed againe that keepe his testimonies and seeke him with their whole hart If a good thing as the Philosophers say be the obiect of our will and by how much the more any thing is good by so much the more it deserueth to be loued desired What I pray thee doth make thy will so sottish and insencible that it tasteth not nor embraceth this so vniuersall a good O how much better did that King who sayd I haue chosen the way of thy truth and thy iudgements haue I layd before me I haue cleaued to thy testimonies ô Lord. And in another place O Lord I haue layd vp thy commaundements in mine whole hart He saith not in a corner not in his hand but in the midst or in his whole hart which is the beginning of life the chiefest the best place of all others as if he had sayd This is my best part in which I contriue and determine of all my busines and all my cogitations are in it The men of this world do contrarily for vanity possesseth the chiefest roome of their harts and Gods law lyeth obscured and hid in some corner But this holy man albeit he was a King and troubled with many businesses of his kingdome yet he put them all vnder his feete but placed the law of his Lord in the midst of his hart What hindereth then why thou doost not imitate this good example and embrace so great a good For if thou respectest the bond of the obligation what greater obligation can there be then that which is betweene God and man or only for that cause that he is what he is All the obligations of this world are not worthy of this name if they be compared with this as we haue sayd in the beginning of this booke If thou lookest vnto the benefits what benefits can be greater or more excellent then those that we receaue from the hand of the Lord For besides that he hath created vs and redeemed vs with his blood we haue receaued frō him all that we possesse both within and without our body our soule life health riches grace if so we haue it the continuance of our life our purposes the desires of our harts and all that which hath the name of essence or of goodnes we receaue it I say originally frō him who is the fountaine of all essences and of all goodnes Words are wanting vnto me by which I might set out her
new or vnthought of and that he remember that most prudent counsaile of the Wiseman My sonne if thou wilt come into the seruice of God stand fast in righteousnes and feare and prepare thy soule to temptation For this ought to be most assured vnto him that comming to the seruice of God he commeth not to playes pageants not to banquets or feasts but he must take vp his shield and speare being harnessed with his coate offence for the battaile For albeit that it is true that we haue many helps and supportations in this life as we haue sayd before neuertheles it cannot be denied but that many difficulties doe offer themselues in the beginning which the young Souldier of Christ ought to haue premeditated least they come as at vnawares and discourage him and let him alwayes haue in mind the reward and price for which he fighteth that it is of so great value that it deserueth this and much more But least this feare inflicted of his aduersaries should discourage him or dash him out of countenance let him thinke that they are much moe and more powerfull that are for him then they that are against him For althogh on that side that sin standeth there area great multitude of cōspiratours yet on Vertues side the fauourers and defenders are stronger and more powerfull For as we haue sayd the Diuine grace is opposed to our corrupt nature God to the deuill good custome to euill an army of Angels to the multitude of euil spirits good examples and the fellowship of the Saints to euill examples and persecutions and the consolations and comforts of the holy Ghost to the delights pleasures of the world Neyther is it to be doubted but that euery one of these is stronger and mightier then his contrary Because grace is stronger then nature God then the deuill good Angels then euill and spirituall delights and pleasures are much more forcible and effectuall then carnall THE FIRST PART OF THE SECOND BOOKE OF THE SINNERS GVIDE VVhich entreateth of vices and theyr remedies Of the firme and resolute purpose which a Christian ought to haue that he may not doe any thing hereafter which is sinne CHAP. III. THE two former instructions being set downe as the principall foundations of this vvhole building the first and chiefest thing that a man must doe that he may be disposed and fit to offer and consecrate himselfe to the Diuine worship and to the exercise of Vertue is to plant in his soule a firme and resolute purpose that he will neuer heereafter fall into sinne by which he might lose the fauour of his Sauiour and the enioying of his blessings This is the chiefest foundation of a spirituall life this is that by which the friendship and fauour of God is kept and the hope of the kingdome of heauen In this Charity consisteth and the spirituall life of the soule This is that that maketh the sonnes of men the sonnes of God temples of the holy Ghost liuely members of Christ and maketh them pertakers of all the spirituall blessings of the Church So long as the soule perseuereth in this determination it abideth in Charity in the state of saluation but so soone as it steppeth back from it it is blotted out of the booke of life and is registred in the volume of perdition and is transported to the kingdome of darknes So that this busines being well considered of it seemeth that as in all things as well naturall as artificiall there is a substance and an accident betweene which there is this difference that the accidents being changed the substance still remayneth euen as the pictures of an house being defaced and the furniture spoyled the house notwithstanding standeth firme on the foundations albeit not with the same perfection but if the house fall which is the substance then nothing remayneth after the same manner as long as this holy and sanctified purpose standeth firme and fast in the soule the substance of Vertue standeth vnmoueable but if that faile forth-with all things fall The reason of this is because the whole foundation of a godly life consisteth in Charity which is to loue God aboue al things but he loueth God aboue all things who aboue all things hateth sinne for only through sinne this charity and loue of God perisheth For euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sinne for this killeth Charity in which this life consisteth For this cause the Martyrs haue suffered so greeuous and horrible torments not refusing to be rosted to be fleane and to be cut in peeces to be bowelled to be racked to be torne in peeces of wild beasts rather then they would sinne by which they might lose the fauour of God yea although it was but for a moment not being ignorant in the meane time but that they might repent after the offence done and might be againe entertayned into fauour as Saint Peter was after that hee had thrice denied Christ. Neuerthelesse they had rather suffer all the torments of the vvorld then for so short a time to want the Diuine fauour Of this euery where we haue many examples but amongst others of three vvomen one of the old Testament the mother of the seauen sonnes in the Machabees and two vnder the new Testament one of which is called Felicitas the other Symphorosa each of them in like manner the mother of seauen Sonnes All these three were present at the tortures and martyrdome of their sonnes and seeing them to be rent and torne and the flesh with the skinne to be pulld from the bones vntill theyr bowels and intrals gushed out they did not only not faynt beholding so sorrowfull a spectacle but they comforted their sonnes and encouraged them admonishing them to fight manfully for the fayth and obedience of God At length they also with theyr sonnes for the same cause most constantly yeelded vp their lifes But after these famous illustrious examples I will here set downe another which is rehearsed of S. Ierome in the life of Paule the first inhabiter of the Wildernes The Tyrant saith he commaunded another in the florish of his young yeeres to be brought into a most pleasant Garden and there amongst the white Lillies and the redde Roses where a bright Riuer made a delectable noyse the winde made a pleasant ruffling among the leaues of trees he commaunded a soft bed of Downe to be made and that he might not roule himselfe off from it he caused him to be left lying vpon it fettered with bonds of silke to whom when all the rest were departed came a very beautifull harlot who began to coll kisse him vse al daliance to ripen lust and that which is a shame to be spoken shee dallied vvith his priuities that his body beeing thus prouoked to lust shee might gette the maistry ouer him What this souldier of
great riches for it is most certaine that like as thou camst naked into this vvorld so thou shalt depart naked hence thou entrest poore and shalt returne poore These things are often to be meditated of thee For he easily contemneth all things sayth Ierome who perswadeth himselfe that he shal dye At the houre of death thou must leaue all temporal things onely thy works which thou hast done whether they be good or euill shal waite vpon thee then thou shalt remember how thou hast changed eternal things for things temporal in heaping vp of which thou hast consumed thy time thy affections and all thy labours Then thy goods shal be deuided into three parts thy body shal be giuen to the wormes thy soule to deuils and thy temporal goods shal fall to thine heires which perhaps shal be vngrateful spend-thrifts and wicked Therfore it is much better and safer to follow the counsaile of our Sauiour who willeth vs to deuide our goods amongst the poore that they may prepare an entrance into life for vs as the Princes of this vvorld doe who determining a voyage doe send their furniture and treasure before them and such prouision as would hinder theyr speede and they themselues follow after What greater folly and madnes I pray thee can be thought of then to leaue thy treasure in a place to the which thou shalt neuer returne againe and not to send it before thee to that place in which thou shalt alwayes abide Consider moreouer of the great Gouernour and high director of this spacious Vniuerse who like a wise Housholder hath so disposed of the goods of this vvorld as he hath done of offices and degrees of estate and hath so ordered all things that one should rule and another be ruled that one should distribute and deuide wealth and another should receaue it Seeing therfore that thou art one of those on whom much wealth is bestowed to giue to those that neede thine owne necessity being supplied thinkest thou that it is lawfull to reserue it solely to thy selfe which thou hast receaued for many Heare what Ambrose sayth It is no lesser fault to deny that to the needy which he wanteth thou being of ability to giue it then it is to take by force from him that hath It is the bread of the hungry that thou detaynest the garment of the naked which thou layest by thee and the money and ransome of the captiue and miserable which thou hidest in the earth Consider therfore that those goods which thou hast receaued of the Lord are remedies and releefes of mans misery and not instruments of pleasure and pride Haue an eye that seeing all things prosperously succeed with thee thou remember him who is the authour and giuer of them and beware that the remedies of another mans misery doe not minister matter vnto thee of vaine glory Doe not ô my brother more loue banishment then thy Countrey Let not the furniture and prouision of thy voyage be an hinderance and a burden to thy iourney Doe not so loue the Moone-shine that thou contemne the noone-sunne doe not so liue that the solaces of this present life minister matter of eternal death Be content with the condition and estate which is happened to thee being mindfull of that of the Apostle Hauing foode and rayment let vs there-with be content For the seruant of God as Chrisostome sayth ought not to be clothed gorgiously to fare deliciously and to pamper his flesh delicatly but only to satisfie his necessity Seeke first the kingdome of God and his righteousnes and all other things shall be ministred vnto you For God who is willing to bestow great matters vpon thee will not deny thee small And if it please him to giue thee pouerty take it patiently for the poore are like vnto Christ who when he was rich became poore for our sakes They that are poore and with patience abide the Lords leysure and doe not respect riches which they haue not these make their pouerty a vertue And as the poore in their pouerty doe imitate Christ and are fashioned like vnto Christ so the rich bestowing and laying out their almes are renewed reformed by Christ for not only the poore sheepheards found Christ but also the Wise-men that came from the East and brought him their treasures Wherfore thou that art rich giue almes to the poore which if thou dost Christ himselfe receaueth them And doubt not but that almes that thou now giuest shal be reserued for thee in heauen where thy mansion shal be for euer but if in this earth thou hidest thy treasures thou shalt not there finde any thing where thou hast layd vp nothing How then shal any man truly terme those goods which cannot be taken away with vs yea which may be lost we looking on What doe they profit me sayth Ambrose if they may not be with me after death They are gotten heere and here shal be left But on the contrary part spirituall goods are goods truly and in deede for they neuer leaue nor forsake their Lord neyther fayle in death neyther can any man take them away we liuing and being against it ¶ That no man ought to detayne goods that are not his owne their Lord and Maister being eyther against it or not knowing of it ABout this sinne a very great danger is to be considered of which men oftentimes doe incurre in detayning other mens goods for we must know that it is not onely a sinne to steale other mens goods but also to keepe them against their owners wils neither is it sufficient to haue a determination at the length to restore them againe if forth-with they may be restored For we are not only bound to restore but also forth-with to restore If so be we be able but if we be not able forth-with to restore or not able to restore the whole by reason of pouerty in such a case we are not bound to the one nor to the other For God compelleth no man to performe impossibilities To the confirmation of this conclusion I think that we need not many words for that of Saint Gregory will be sufficient who writing to Iustinus a certaine Pretor of Sicilia sayth Let not any bribes or gaines allure and hale thee to iniustice let no mans threatnings or friendship make thee to decline from the right and straight way It is a thing diligently and seriously to be thought of that we leaue all gaines and bribes here behind vs and carry to iudgement onely the pleas and actions of harmfull and hurtfull gaines What greater madnes is there then then here to leaue the profit and to carry the losse with thee to doe another man a commodity and to disprofit thy selfe to procure mirth to another and torment to thy selfe vvhat is more foolish then to suffer punishment for that in another life which of others is consumed in this Furthermore it is an intollerable error that any
leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift By which precept we know more cleerely then the noone day how great a sinne discord with our neighbour is man being out of the fauour of God so long as this contention lasteth and therefore he doth nothing pleasing vnto him whilst hee is guilty of this crime Such a like thing Gregory insinuateth whē he saith Because nothing pleaseth God without concord the good things that are done of vs profit nothing vnlesse we carrie with a quiet minde the wrongs done vnto vs. Consider also who is he whom thou supposest to bee thine enemy for it is of necessity that he is eyther iust or vniust If he be iust certainly it is an euill and a vild thing to wish and do ill to a righteous man and to be an enemy vnto him who hath God for his friend but if he be vniust it is a thing also altogether to be detested that thou shouldest reuenge another mans maliciousnes with thine owne maliciousnes appointing thy selfe Iudge in thine own cause shouldest chastice another mans iniustice with thine owne If thou reuengest thine owne iniurie vpon thine enemy and thine enemy his vpon thee there shall neuer be an end of discord and reuengement But that is the most glorious kinde of reuenge which the Apostle teacheth saying Ouercome euill with good that is ouercome other mens vices with thine owne vertues For whilst men render euill for euill neither will be brought to yeeld it commeth to passe manie times that at length they are ouercome by ignominie reproch for anger afflicteth them and they are shamefully conquered of theyr owne passions which if they had ouercome tamed theyr victory had been more glorious then his that hath wonne and vanquished a Citty by force of Armes yea the victory is much lesser to haue taken one or many Citties which are without vs then to conquer our owne affections which rule reuell within vs and to bridle our proud disdaine and indignation which is shut within vs which except wee holde vnder it will rise against vs and will force vs to assay those things which afterwards we shall repent vs of and be ashamed of and that which is worser we our selues shall scarcely vnderstand of the euill that we doe for he that is angry thinketh all reuenge iust and is often deceiued supposing the pricke of anger to be the zeale of iustice and by this meanes the vice is couered with the semblance of vertue Therefore to ouercome this vice it is the best remedy that thou be very carefull and diligent to pull vp by the rootes all inordinate loue of thy selfe and of thine affayres for otherwise anger will easily waxe hote if eyther thou or any of thine be hurt although with the least word Furthermore when thou feelest the beginnings of the temptation of anger thou must prepare thy selfe vnto patience fore-seeing wisely all the kinds of euill which may arise in any busines because a dart foreseene doth lesse hurt Thou must firmely purpose in thy mind that as often as choller fumeth and heateth in thee that thou neyther say nor doe any thing yea beleeue not nor trust to thy selfe but let all things be suspected of thee which thy hart perswadeth thee at this time albeit they seeme to agree vnto reason Deferre the execution of thy will whilst anger boyleth or vntill thou hast once or oftner sayd ouer the Lords prayer or some other thing That wholsome counsaile of Athenodorus which is reported by Plutarch ought here to be obserued For when as he by reason of his old age desired leaue to returne to his owne house and Augustus the Emperour had graunted him leaue When he tooke his farewell of Caesar desirous to leaue behind him some memoriall worthy a Philosopher he sayd O Caesar when thou art angry before thou shalt say or doe any thing repeate ouer in thy minde the foure and twenty Greeke letters Caesar taking the Philosopher by the right hand sayd Yet I haue neede of thy presence and so retayned him with him another whole yeare For the Philosopher by this aduice taught that those things were done mithout reason which were done at such time as anger boyleth in the hart And it is diligently to be marked that there is not a worser time to deliberate in what should be done then when a man is angry and yet all men especially would then dispatch what they haue to doe Therefore it is very meete that a man at that time when fury and wrath hath possessed his mind should resist such enterprizes with a manly courage For as it is knowne to all men that a drunken man cannot doe any thing wisely and with reason and of which he doth not afterwards repent him as we read of Alexander the great so when a man is disturbed and troubled with anger and blinded with the smoke of this passion he cannot rest neyther take aduisement which to day although it seeme iust and reasonable vnto him yet to morrow when the fury of his passion shall be ouer he shall confesse that it was vniust and vnreasonable for it is without controuesie that anger vvine and loue that is carnall concupiscence are the worst counsailers that may be found Where-vpon the Wise-man sayth very well Wine and women leade wise-men out of the way and put men of vnderstanding to reproofe By vvine the vvise-man vnderstandeth not only materiall vvine which is wont to blind and obscure the reason but any passion that stragleth out of the right way which in like manner blindeth and obscureth the reason albeit not euery thing that then is done is alwayes culpable And this aduice is not to be contemned if when thou art angry thou shalt forth-with occupy thy selfe with some manner of busines and so diuert and turne thy cogitations from anger for if thou doost with-draw wood from the fire the flame is extinguished And with al thy strength contend to loue them whom thou must necessarily suffer for if that sufferance be not ioyned to loue the patience which outwardly appeareth is oftentimes conuerted into rancour Therfore when Saint Paule sayth Loue is patient he presently addeth and bountifull For true loue omitteth not to loue those bountifully whom it suffereth patiently In like manner it is wisedome to giue place to the wrath of thy brother for if thou shalt seperate thy selfe from him being angry thou shalt giue him place till his anger be ouer or at least if thou wilt not depart aunswer him curteously For as Salomon sayth A soft aunswere putteth away wrath Remedies against Idlenes CHAP. X. IDlenes is a slothfulnes and a slugishnes of the minde to doe any good but in this place it is a lothsomnes and a wearines of spirituall thinges How dangerous this sinne is appeareth by these words of Christ
that which the Lord sayd The vvorld shall reioyce and yee shall sorrow but your sorrow shall be turned into ioy Or hath it slipt out of thy memory which the same Lord sayth in aâ—other place Wâ—e be to you that now laugh for yee shall 〈…〉 weepe Many words and much babling sayth He is not faulty that speaketh many words so they be good 〈◊〉 he that speaketh few and those ill Discreet 〈◊〉 answereth It is true that thou sayst but whilst many good wordes are vttered it often happeneth that the speech begunne of good words often endeth in ill Thys the holy Scripture telleth In 〈◊〉 â—â—rds there cannot want iniquâ—ty Is it possible that in many words there should be none faulty But can idle and vnprofitable words be auoyded of which thou art sure to render an accouâ—t hereafter Luxury sayth Why doost thou not wallow thy selfe in pleasure seeing that thou knowest not what will become of thee Therefore thou oughtest not to lose the time alotted vnto thee in want because thou knowest not how soone it may fade away For if GOD would not haue had man no take his pleasure with woman at the beginning hee would haue onely created male and not female Undefiled Chastitie answereth I would not haue thee to sayne thy selfe ignorant what shall become of thee after thys lyfe For if thou liuest religiously and chastly thy ioy shall be without end but if thou leadest thy life irreligiously and luxuriously thou shalt be tortured with eternall paynes Spirituall fornication sayth Doth he doe any thing damnable who consenteth to lust in his hart and doth not effect the deede of his desired lust Cleannes and purity of hart aunswereth He offendeth very deeply that keepeth not purely the cleannes and chastity of his hart Wher-vpon the Author of cleannes and chastity saith in the Gospell Whosoeuer looketh on a wâ—mâ—n to lust after her hath committed adultery with her already iâ— his hart To auoyde this holy Iob saith I made a couenant 〈◊〉 â—iâ—e eyes that I should not thinke on a mayde The loue of this world sayth VVhat can be more beautifull honest or delectable then that we daily behold in this present life O how admirable iâ— the glorious vaute of heauen in the tralucent ayre in the light of the Sunne in the increase and decrease of the Moone in the variety and course of the starres how delightfull is the earth in the flowers and flourish of vvoods in the sweetnes of fruites in the pleasantnes of meddowes and riuers in the ripenes plenty of corne in the fruitfulnes of Vineyards loaden with clusters of Grapes in the shades and chaces of woods in the running and coursing of Horses and Doggs in the skippings and iumpings of Harts and Goates in the flying of Hawkes in the necks and feathers of Peacocks Doues and Turtles in the paynted walls and carued roofes of houses in the sweet and pleasing sounds and tunes of Organes and all musicke in the beautifull aspects of vvomen in their fore-heads in their hayre in their eyes and cheekes in their lips and necks in their nose and hands and especially if they be beautified and adorned with gold and precious stones with Bracelets Ouches Carcanâ—ts and Tablets and such other Ornaments which I cannot in any wise reckon The loue of the heauenly Countrey aunswereth If these things delight thee which are vnder heauen if the prison be so beautifull what is the Countrey the Citty and the house If they be such and so excellent which the strangers enioy what be they which the children possesse If they that be mortall and miserable be so rewarded in this lyfe how are they that be immortall and blessed inriched in that life Wherefore let the loue of this present world goe where none is so borne that he doth not dye and let the loue of the future world come in the place where all so liue and are reuiued that they dye no more Where no aduersity disturbeth no necessity pincheth no greefe disquieteth but euerlasting ioy raigneth and remayneth for euer and euer If thou demaundest what is there where there is such and so great felicity it cannot be aunswered otherwise but that whatsoeuer good is that is there and whatsoeuer euill is that is not there Thou askest what that good is Why doost thou aske me It is aunswered thee of a Prophet and of an Apostle The things which eye hath not seene neyther eare hath heard â—eyther hâ—th entrâ—d intâ— mâ—ns hart hath God prepâ—red for them that loue him VVhatsoeuer hath hetherto beene spoken of vs hath this â—yme that it may moue vs to haue alwayes our spirituall weapons in a readines which are necessary for vs in this warfare for the attaynement of the first part of vertue which is the flying and eschewing of vices and to defend this fraile house of ours in which God hath placed vs least it should be surprized of enemies For if we shall faithfully keepe this Mansion and Habitacle there is no doubt but that heauenly guest will turne in vnto it and will lodge and dwell in it Seeing that Saint Iohn sayth God is loue and he that dwelleth in loue dwelleth in God and God in him But he dwelleth in loue who doth nothing contrary to loue and the opposition and contrary to loue is onely sinne And against this sinne all that fighteth and warreth vvhich hetherto hath beene spoken of vs. ¶ The end of the first part of the second Booke THE SECOND PART OF THE SECOND BOOKE OF THE SINNERS GVYDE In which wee entreate of the exercise of Vertues Of the three kinde of Vertues in which the vvhole summe of Christian righteousnesse is contained CHAP. XIII SEeing that in the former part of thys Booke wee haue spoken largely and sufficiently of sinnes by contagion of which our soules are polluted and obscured now we wil intreat of Vertues which beautifie them with spirituall graces and adorne them with the ornaments of righteousnesse making them seeme fayre and beauteous in the sight of the Diuine Maiestie Euen as it pertaineth vnto iustice to giue to euery one that is his owne belongs vnto him that is to God to our neighbour to our selues so also there are three kindes of vertues pertayning to righteousnes and iustice and which concurre to the effecting and perfecting of it One is by which we render to GOD that which is due vnto him the second is by which wee giue to our neighbour that which is his and the third by which man is bound vnto himselfe When man hath attained these three kindes of vertues nothing is further required to fulfill all that righteousnes vvhich he professeth But if thou wouldest learne in fewe words and very summarily howe thys may be brought to passe I will tell thee by thys triple duty and bond man shall repay most exactly all his debt that is if towards GOD he hath the hart of a sonne towards his
some old and ruinous bridge vnder which a very deepe and a swift riuer runneth least he should fall into it and be deuoured of the water To be briefe consider what great warines they vse that goe vpon ropes least they declining to this hand or that fall downe With the same care and warines thou oughtest to walke especially in the beginning of thy conuersion that a good habit may be formed and framed in thee with a thought and an intent so exact that thou speake not a word nor thinke any thing as much as is possible which any whit strayeth from the path of vertue For this Seneca giueth vs excellent counsaile and that which is familier saying let a man that is vertuous or that would liue vprightly imagine that he doth alwayes stand and walke in the presence of some man of great authority and account and who is worthy to be reuerenced of all men this imagination being presupposed let him speake and doe all things none otherwise then he would doe and speake if he stood in his presence Besides this aduice there is another no lesse conuenient nor lesse profitable then the former let a man thinke that this is the last day of his life and therfore that all things are to be done no otherwise then if that day or that night following he were to stand before the Diuine tribunall to render an account of his life There is yet another counsaile much more excellent Alwayes so to be conuersant as much as is possible in the sight of the Lord and to haue him before his eyes as if he were present visibly and corporally as in truth he is â—â—uisibly present in all places and therfore to doe all things no otherwise then he that hath God his witnes and his Iudge seeing all things let him alwayes desire of God grace so to be conuersant that he may not be vnworthy the sight and presence of so great a Maiesty So that this care watch which we now speake of hath two proposed scopes one to looke vpon God with our harts to haue them lifted vp vnto him that we may stand before him with great reuerence by worshipping him by praysing by reuerencing by louing him by yeelding thanks vnto him and without intermission by offering vnto him the sacrifices of deuotion vpon the alters of our harts The other scope is a diligent obseruation of all our actions that we doe and speake all things with that warines that we doe not stray in the least from the tract and path of vertue So that with one eye we alwayes behold God by requesting grace of him and with the other looking to that which is conducent for our life that it may be well ordered and after this manner we shall very well bestow that light which God hath giuen vnto vs as well in Diuine things as in humane Therefore we shall stand partly attending on God and partly on that thing which we are to doe The which thing although it cannot alwayes be done yet let vs doe this that at the least we may then proceede after this manner when our intent is not hindered by corporall exercises yea our hart is free and may steale somwhat from exteriour businesses and hide it selfe in the wounds of Christ. I thought it very conuenient to handle this instruction here because it is very profitable The fourth admonition of the fortitude which is necessary for them that aspire vnto vertue CHAP. XXII THE precedent admonition hath opened our eyes that we are now able to see what we are to doe but this will reach vs an arme that is fortitude and courage that we may be strengthned and enabled to doe that which the eyes behold For seeing that in Vertue there be two difficulties one that we may well distinguish good from euill and seperate this from that the other that wee may conquer the one and proceede in the other in that we haue neede of wisedome and vigilancie in this of fortitude and diligence so that eyther of these failing the busines of Vertue remayneth vnperfect For there will be blindnes if vigilancy and fore-sight be wanting and if fortitude and courage faile man being lame and feeble shall not be able to worke This fortitude which we here speake of is not that which as a meane tempereth and moderateth audaciousnes and feare for that is one among the foure cardinall vertues but it is a certaine generall force and power profitable to ouercome all difficulties which hinder the vse of Vertue and therfore it alwayes walketh in the company and fellowship of the vertues hauing as it were a sword in her hand that she may open prepare the way for them which way so euer they goe For Vertue as the Philosophers say is a thing hard and difficult and therfore it is needfull that this fortitude alwayes march in the vauntgard of the vertues that she may lay to her helping hand to ouercome and conquer this difficulty Therfore as a stone-cutter ought alwayes to haue his mallet in his hand by reason of the hard matter which he laboureth in so a spirituall man of necessity ought alwayes to haue in a readines this fortitude as a spirituall mallet to tame and ouercome this difficulty which meeteth with vs in the way of vertue And as the stone-cutter shall doe nothing to any purpose vnlesse he hath his mallet so also the louer of Vertue without this fortitude shall sweat in vaine Tell me what instance of any vertue canst thou giue which hath not some particuler difficulty ioyned vnto it Consider of them seuerally if it please thee Looke into Prayer fasting obedience temperance poorenes of spirit patience chastity and humility These and all other are alwaies ioyned with some difficulty which comes eyther through our owne selfe-loue or the malice of the deuill or the crosnes and repugnacy of the world Wherfore if thou takest away this fortitude what can naked and vnarmed Vertue doe and therfore all other vertues doe seeme as it were bound hand and foote neyther can they performe any thing Wherfore my brother if thou desirest to warre in the tents of Vertue to bring forth fruite in them imagine that the Captaine and Emperor of Vertue doth say vnto thee as he sayd in times past vnto Moses although in another sence Take this rod in thine hand where-with thou shalt doe miracles and bring my people out of Egipt Trust doubt not as that rod was the worker of these miracles which effected so blessed and ioyfull a worke so also it is the rod of fortitude which will conquer ouercome all difficulties which may be procured and obiected eyther of selfe-loue or of any other enemies and it will strengthen and enable thee to bring the wished victory from this warre Therefore see that thou haue it alwayes in thine hand for thou canst doe no admirable thing without it In this place in my iudgement
vertuous those things are vnpleasant which before did please 129 A notable example of a noble Knight called Arnulphus taken out of the Booke called the booke of famous and illustrious men ibidem The righteous haue comfort and a sweet tast yea in theyr greatest griefes and sorrowes page 130 The twelfth Chapter The twelfth Title That the first priuiledge or prerogatiue of Vertue doth binde vs vnto her which is the speciall Prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked page 132 The matters handled in this Chapter The prouidence of God is the fountaine of all good things ibidem Two things are to be considered of in euery place of Scripture the Commaundement and the Promise ibidem Testimonies of the diuine prouidence 133 The Angels doe keepe vs. page 134 God turneth euills into good to those whom he loueth 135 God is not onely good and gracious to the righteous but also to their familie 136 God blesseth a wicked Maister for the sake of a good seruant ibidem Of the names that are attributed vnto the Lord in the holy Scripture by reason of thys prouidence ibid. God is called a Father ibidem God is more then a Mother page 137 We are the sonnes of God and so are we called 138 God is a Pastor or a Sheepheard ibidem Diuers names of God 139. God is called a Bridegrome 140 God is all in all ibidem How pleasant the promises of the Diuine prouidence bee vnto a righteous soule 141 The prouidence of GOD dooth yeeld great matter of reioycing to the good ibidem An expostulation of God with man 142 The thirteenth Chapter Of that manner of prouidence by which God espâ—eth out the vvicked to chastise theyr maliciousnes 143 The matters handled in this Chapter The vvicked are neglected of the Lord. ibidem How dangerous a thing it is to liue in thys world without the diuine help 144 God doth not onely permit euills but also he sendeth them 145 A fearefull place in the ninth of Amos ibidem In how great danger a man lyueth hauing God his enemy angry with him page 146 What the soule is without God 147 The fourteenth Chapter Of the second priuiledge or prerogatiue of Vertue that is of the grace of the holy Ghost which is giuen to the vertuous 147. The matters handled in this Chapter After the diuine prouidence the grace of the holy Ghost is the beginning of all blessings 148 What the grace of the holy Ghost is ibidem Grace doth deifie ibidem Grace is a supernaturall forme ibidem Two soules of man ibidem Grace is a spirituall ornament page 149 The worke of grace maketh a man acceptable to God ibidem Grace strengtheneth man ibidem Grace maketh our works acceptable vnto God 150 Grace adopteth vs to be the sonnes of God ibidem The forrest of the effects of grace ibidem Grace maketh our soules the dwelling and Temple of God 151 The fifteenth Chapter Of the thyrd priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue page 151 The matters handled in this Chapter Thys supernaturall knowledge doth proceede from grace ibidem It is a property of grace to illuminate the vnderstanding ibidem Foure gyfts of the holy Ghost belong to the vnderstanding 152 Grace why it is called an vnction ibidem The vvill is a blinde faculty 153 God is the glasse of a purified soule ibid. God hath giuen knowledge to beastes to flie hurtfull things and to embrace wholesome page 154 What thys supernaturall knowledge is ibid. Testimonies of the Scripture as concerning this knowledge 155 The dignity of thys doctrine 157 For what thys wisedome is profitable 158 The dignity of thys wisedome 159 The vnderstanding of the righteous encreaseth ibidem The darknes of the wicked ibidem Other mens sentences and iudgements are to be heard 160 The sixteenth chapter Of the fourth priuiledge of Vertue that is of the consolations and comforts of the holy Ghost which the righteous enioy in thys worlde and which they ioy in page 161 The matters handled in this Chapter Euill men thinke that there is no pleasure in Vertue 162 The flesh also of the righteous reioyceth 163 How great the spirituall ioy is 164 God as he is great in iustice so is he great in mercy ibidem How great the force is of the sweenes of the heauenly wine 165 Spirituall languorment page 166 Coniectures of the greatnes of the spirituall delights ibidem Vertue hath her delights 167 How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations page 168 The pleasure of the righteous is felt in theyr prayers ibidem Of the chast wedlocke of the Word and of the soule 169 The change of the righteous 170 How a long night is to be passed ibidem Of theyr comforts and consolations who first begin to serue God and are Punies and Nouices in his schoole 171 The entrance and beginnings of conuersion haue their pleasures 172 In the beginning and in the end of the conuersion there is a soleme feast page 173 Whence ioy and cheerefulnes ariseth in the nouices of Christ 174. Why the wicked doe not feele the sweetnes of God page 175 Blessednes two-fold 176. Time is very precious ibidem The 17 Chapter Of the fift priuiledge of Vertue which is the tranquility and peace of a good conscience which the righteous enioy and of the torment and inward biting with which the wicked and vngodly are tortured 177 The matters handled in this Chapter In what thing consisteth the perfection of man ibidem The conscience is the maister and teacher of good men but a tormenter and torturer of the wicked 178 The first thorne of the conscience is the filthines of sinne The second thorne is an inimy done to another The third thorne is infanâ—y which followeth sinne 179 Certaine other thornes ibidem The feare of an euill conscience ibidem All disordered things are euill page 180. Of the ioy of a good conscience with which the righteous are greatly delighted page 182 A peaceable and a quiet conscience is a Paradice 183 The testimony of a good conscience hath feare mingled with it 185 The eyghteenth Chapter Of the fixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the wicked liue 186. The matters contayned in this Chapter Hope two-fold ibidem The effects of true hope 187 A Catalogue of the effects of hope 190 Hope maketh men omnipotent 181 Of the vaine hope of the wicked 192 The hope of the righteous is spirit but of the wicked flesh 193 To him that trusteth in the Creatour all things happen succesfully and prosperously but to him that trusteth in the creatures all things fall out vnluckily 194. Where the world is planted ibidem How vnhappy the estate
and put of from day to day the amendment of their lifes and the embracing of Vertue ibidem The matters handled in this Chapter Diuers refuges and euasions of sinners ibidem Against them that deferre their repentance 266 The state of the question handled in this Chapter 267 The iust iudgement of God 268 Causes from whence the difficulty of conuersion ariseth ibidem The first cause is an euill habit and a naughty custome of a life wickedly and vngraciously led ibidem The second cause is the power of the deuill 269 The third cause by reason God is farre of from a soule polluted with the filth of sinne ibidem The fourth cause is the corruption of the powers of our soule ibidem Whether now or hereafter it is more easie to turne vnto God ibidem The force of euill custome 272 The Allegory of Lazarus being foure dayes dead 273 The losse of tyme ibid. The sinnes which we commit we shall heereafter deplore and lament in vaine 274 The reliques of sinne remayne after the sinne is committed 27â— How absurd a thing it is to reserue repentance for old age ibidem The greatnes of the satisfaction that God requireth of sinners 276 Deferring of repentance is a certaine infidelity ibidem Repentance is not to be deferred in regard of benefits receaued at Gods hand ibidem Repentance is not be deferred in regard of predestination 277. We offer the best part of our life to the world the worst to God ibid. What we owe vnto God in respect of our redemption 278 An excellent exposition of a place in the twelueth of Ecclesiastes ibidem The conclusion of the first obiection 279 The 26. Chapter Against them that deferre theyr repentance to the houre of death 280 The matters handled in this Chapter It is dangerous to dispute of finall repentance ibidem Authorities of certayne Fathers concerning finall repentance 281 To be conuerted what it is ibidem To dye well is an Art which ought to be learned all the life long 285 The authority of Schoole Doctors concerning finall repentance 286 The conclusion of Scotus that repentance made at the poynt of death and in extreamity is sildome true which he proueth by foure reasons or arguments ibidem The first reason of the Shoole-man is the great perturbations which arise out of the greatnes of griefes sicknes and the presence of death ibidem The euill disposition and temperature of the body is an impediment of contemplation 287 The second reason of the Schoole-man is that such repentance seemeth to be brought forth not of will but of compulsion whereas repentance ought to be voluntary ibidem The third reason of the Schoole-man is drawne from the custome of sinning 289 His fourth reason is founded in the quality of the valour of the workes which are commonly done at the houre of death 290 Certayne authorities of the holy Scripture confirming the precedent sentences of the Doctors 291 Aunswers to certayne obiections 294 Many miraculous and wonderfull things reserued to the comming of Christ among which the sauing of the theefe on the Crosse was one ibidem The iudgments of God 295 An obiection of the repentance of the Niniuites with an aunswere to it page 296 The conclusion of the former disputation ibidem The 27. chapter Against them that through the hope of the diuine mercy doe continue perseuere in theyr sinnes page 298. The matters handled in this Chapter The difference betweene the true Prophets and the false 299 Whence the Diuine iustice is knowne 300 All men ought to feare ibidem Whence feare is engendered 301 Of the works of the Diuine iustice whereof mention is made in the holy Scripture ibidem The beginning of the wayes of the Lord. ibid. The fall of deuills ibid. The fall of Adam ibidem The hidden and secrete iudgements of God page 103 Of the workes of the Diuine iustice which are seene in thys world 304 The great infidelity of men 305 What it is to trust in God 312 The conclusion of all those things which haue been spoken in thys chapter ibidem The promises of God belong to the righteous and the threatnings to the vnrighteous ibidem The 28. chapter Against them that excuse themselues saying that the way of Vertue is rough sharpe and difficult page 314 The matters handled in this Chapter Vertue is a friend vnto reason ibidem How the grace giuen vs by Christ doth make the way of Vertue easie pleasant 315 From whence the difficulty of Vertue ariseth 317 An answer to certaine obiections 319 For what end the reliques of sinnes and euill appetites remaine in vs. ibid. Another obiection with the answer 320 Spirituall circumcision 321 The commaundements of God are not impossible 322 How charity maketh the way easie and pleasant which leadeth vnto heauen 323 The cheerefulnes of Saint Laurence in his martirdome page 324 Those things which are vncleane to the world are cleane to the righteous ibidem Of other things which make the way of saluation easie and sweet 325. The way of the wicked is hard and difficult 326 All the precedent matters are proued by examples to be true 328 The great changes and alterations which the hande of the highest worketh 329 Thâ— disciples of Christ were on a suddaine made learned ibidem The conuersion of Saint Cyprian 330 The conuersion of Saint Augustine 331 The 29. Chapter Against them that feare to enter into the way of Vertue for the loue of thys world page 335. The matters handled in this Chapter What euills are in the world ibidem How short the felicity of this world is 336 No felicity of the world is lasting ibidem Of the great miseries that are mingled with worldly felicities 337 Some myseries are common both to the good and bad some proper onely to the wicked 338 Euils of God page 339 Punishments are inflicted vpon the wicked by the Ministers of God 340 The euils that passions and affections bring ibidem Of the multitude of the snares and dangers of thys world ibidem Of the blindnes and darknes of thys world page 342 The blindnes of men 342 Of the multitude of sinnes that are in thys world page 343 How deceaucable the felitie of the world is 345 The conclusion of all thys aforesayd 348 What the world is ibidem The world is a hell 349 That true rest and tranquility is found in God alone 349 Obiectiue beatitude ibidem Onely God can satisfie the hart of man page 350 The nature of the Sea-mans Needle ibidem Saint Gregory deplored the losse of his quiet and sweet solitary life 351. Those things which haue beene spoken are prooued by examples ibid. No man happy in thys world 353 The world is an hypocrite 354 The conclusion of the first Booke 356 In Vertue all perfections are found 357 Vertue is loued in an enemy ibidem THE SECOND BOOKE THE Prologue of the second Booke page 365 Matters handled in the Prologue The deuision of the second booke into two
parts ibidem ¶ The Chapters of the second Booke In the second booke doctrine appertayning vnto Vertue is handled and diuers instructions are sette down which teach how a man at the length may come vnto Vertue 366 The first Chapter The first aduice and instruction which is very necessary for that man that desireth to serue God ibidem The second Chapter Of the second instruction and aduice which that man must follow who will come to the seruice of God 367 Matters handled in this Chapter Euill custome page 368 The world ibidem The deuill ibidem Moe for vs then against vs. 369 The first part of the second Booke VVhich entreateth of vices and theyr remedies 370 The thyrd Chapter Of the firme and resolute purpose which a Christian ought to haue that he may not doe any thing hereafter which is sinne ibidem The matters handled in this Chapter A firme resolution is to be planted in the soule ibidem The proposition of the second Booke page 374 The fourth chapter Of the remedies against Pride 375 The matters handled in this Chapter The definition of Pryde 376 The saying of Tigranes King of the Armenians concerning a diademe page 379 Other remedies against Pride more particuler 381 The fift chapter Of the remedies against Couetousnes 384 The matters handled in this Chapter Christ an example of pouertie ibidem How vnworthy and how vild a thing it is to lose thy soule for gold 385 Riches bring many euills and inconueniences with them ibidem Riches doe not satisfie the appetite 386 Riches are not safe ibidem Riches profit nothing in death 387 Riches are remedies and releefes of mans misery and not instruments of pleasure page 388 Rich men may be saued 389 That no man ought to detaine goods that are not his owne theyr Lord Maister being eyther against it or not knowing of it ibid. Hyrelings are not to be defrauded of theyr wages 390 Wills and testaments are speedily to be discharged ibidem It is a ioyfull and a pleasant thing not to be endangered or indebted to others 391 The sixt chapter Remedies against Luxurie page 391 The matters handled in this Chapter The combat of Chastity is difficult ibidem Luxurie polluteth the liuely Temple of God page 392 The beginning of Luxury is pleasant but the end is bitter ibidem Mischiefes ioyned to this vice 393 The chast begin an Angels life in thys life 394 Other kinde of remedies against Luxurie page 395 The outward sences are to be kept page 396 The presence of God of thy Angell and of the deuill is to bee thought vpon ibidem It is dangerous for a man alone to speake with a woman alone 397 The seauenth Chapter Remedies agaynst enuy page 398 The matters handled in this Chapter Enuy is familiar with euery age and person ibidem Enuious men are like vnto the deuill 400 We must not enuy the vertues of our neighbour ibidem By charity other mens good things are made ours 401 The mischiefes of enuy ibidem Enuy is a iust sinne and how it is meant ibidem An obiection with the aunswer 402 The eight Chapter Of the remedies against Gluttony 403 The matters handled in this Chapter Gluttony the cause of death ibidem The Abstinence of Christ. ibidem The Abstinence of the holy Fathers 404 The delight of gluttony is very short ibidem We must be wary in the refection of our bodies 405 How man is reformed 406 The ninth Chapter Remedies agaynst anger hatred and emnities which arise of anger and wrath 406 The matters handled in this Chapter Man is more wrathfull then beasts 407 Man hath no weapons giuen him of nature ibidem The anger of a certaine Lyon out of Elianus ibidem We must forbeare and pardon after the example of Christ. 408 An angry man is without the grace and fauour of God ibidem How we must reuenge 409 Selfe-loue is to be pulled vp by the rootes 410 We must doe nothing in our anger ibidem The counsaile of Athenodorus the Philosopher vnto Augustus the Emperour how to auoyde anger ibidem In the time of anger we must decree of nothing ibidem Another aduice how to auoyde anger 411 The tenth Chapter Remedies agaynst Idlenes 411 The matters handled in this Chapter The labours of Christ. 412 The labours of the Saints ibidem Nothing created to be idle ibidem Great repentance is required for sinnes 413 The saying of a godly man as concerning time mispent ibidem Without perseuerance there is no saluation 414 Very good and wholesome counsaile ibidem After victory a new warre approcheth ibidem How temptation is to be turned into good 415 The eleuenth Chapter Of other kindes of sinnes vvhich a good Christian ought to eschew 416 The matters handled in this Chapter We must not sweare by the life of another 417 Of murmuring detraction and rash iudgement ibidem Three euils spring from murmuring 418 The first euill is detraction and back-biting ibidem The second euill is that it hurts three the speaker the hearer and him whom the words are spoken of ibidem The third euill it maketh the murmurer execrable and infamous among men 419 The greatest soueraignty is to be able to rule thy tongue 420 Murmurers and detracters are not to be heard ibidem How a back-biter and a detracter is to be reproued 421 Scandall that comes by detraction ibidem Agaynst Iesters and Iibers 422 Of rash iudgement and of the precepts of the Church ibidem Foure precepts of the Church ibidem Housholders ought to looke that their families keepe the Sabaoth 423 Of other kind of sins which because they seeme small therefore the world maketh no account to commit them ibidem The hurt that the sinnes bring to the soule which we make so small account of 424 In what things these sinnes are committed ibidem The twelueth Chapter Of other shorter remedies against all kind of sinnes but most especially against the seauen capitall sinnes 424 The matters handled in this Chapter Pride obiecteth True humility answereth 426 Vayne-glory obiecteth The feare of the Lord answereth ibidem Counterfeit Religion obiecteth True Religion answereth 427 Disobedience obiecteth Blessed subiection answereth ibidem Enuy obiecteth Congratulation for thy brothers good answereth ibidem Hatred obiecteth True Charity answereth 428 Detraction obiecteth The liberty of iust and vpright correction aunswereth ibidem Anger obiecteth Patience answereth 429 Frowardnes and malapertnes obiecteth Meekenes and gentlenes aunswereth 430 Swelling loftines obiecteth Humble satisfaction which would content all answereth ibidem Sorrowfulnes obiecteth Spirituall ioy answereth ibidem Drowsines and Idlenes obiecteth The exercise of Vertue answereth 431 Dissolute wandering obiecteth Firme stability answereth ibidem Desperation obiecteth The assurance of Hope answereth 432 Couetousnes obiecteth The contempt of the world answereth 433 Gluttony obiecteth Temperance answereth ibidem Vayne foolish mirth obiecteth Moderate sadnes answereth ibidem Many words and much babling obiecteth Discrete taciturnity aunswereth 434 Luxury obiecteth Vndefiled Chastity answereth ibidem Spirituall fornication
solitary and monasticall lyues A wonderfull and excellent saying of Petrus Damianus of the oureof death Nothing auaileth in death but vertue Prou. 11. Ecclesiast 1. Apoc. 14. Iob. 11. In the 10. booke of his Morals Cap. 21. Prou. 14. The righteous feareth not in the houre of death Paulinus in the life of Ambrose In death prosperity doth nothing profit nor aduersity hurt A similitude Apoc 22 Math 19 Vertue hath one inconuenience Math 13 Esay 14 Psalm 144. â— Kings 1. Psalm 34 Prou 20 Cant 8 Ecclesi 32. Prou. 18. Diuers refuges of sinners Againt theÌ„ that defer their repentance August in the 8 booke of his confessions the 5. chap. The stâ—te of the question Gregory in an homily Luke 12. Apoc. â— The iust iudgement of God Ecclesi 5. Causes froÌ„ whence the difficulty of conuersion ariseth Ierome vnto Celantia Chap. 4. Bernard Luke 11 Esay 62 Osea 7 and the 9. Apoc 11 A similitude A similitude Whether nowâ— or hereafter it is more easie to turne vnto God A similitude Ecclus 10 The force of euillcustome A similitude The Allegory of Lazarus foure dayes dead The losse of time A similitude See August his tenne strings The sinnes which wee nowe commit wee heereafter shal deplore lament in vaine Psal. 6. A similitude The reliques of sinne remaine after the sinne How absurd a thing it is to reserue thy repeÌ„tance for old age A similitude Seneca in his book of the shortnes of life The greatnes of the satisfaction Deferring of repentance a certaine infidelity Greg. in his Morals Repentance is not to be deferred in regard of benefits receaued at Gods hand Ecclesi 18. Not to be deferred in regard of predestination We offer the best part to the world the worst to God Seneca in his 109. Epi. Mal. 1. Deut. 25. What we owe vnto God in respect of our redemtion Eccles. 12. An excellent exposition of this place of Eccles. The conclusion of the first obiection Ecclus 25 Ecclus 17. Iohn 5. Psalm 95 It is dangerous to dispute of finall repentance Ezech. 35 Augustine of true and false repentance ca 17 In the same place To be conuerted what it is In his exhortation to repentaÌ„ce which forthwith foloweth in his second booke of repentance The iudgement of Isidore In the ninth tome of Plantynes edition a little before the end Greg in his 18 book of his Morals chap. 5. Iob. 27. Prou. 28. Math. 25. The conclusion of the Schoole man The first reason of the Schoole man The euill disposition and temperature of the body is an impediment of coÌ„templation The 2 reason of the Schole-man Aug. in hys booke of true false repentance chap 17. 2 Kings 16 2 Kings 19 3 Kings 2. A similitude The thyrd reason of the Schole-man The fourth reason of the School-man Prou â— Math 24 Math. 25. August in an Epistle to Dios. Many miraculous and wonderful things reserued to the comming of Christ. Euseb. Emiss of the good theefe A similitude 2 Cor. 11. Psal. 62. The iudgements of God A similitude Eccles. 3. An obiection of the repentance of the Niniuites Heb 12 2 Macha 9 Hester 4 Deut 32 Esay 55 Psalm 129 The difference between the true Prophets and the false Ierem 37 Psalm 90 Whence the Diuine iustice is knowne A similitude All men ought to feare Whence feare is in-gendered The beginning of the wayes of the Lord. The fall of deuills Esay 14 The fall of Adam Gen. 7. Gen. 19. Numb 16. Leuit. 10 Acts 5. The hidden and secret iudgements of God Luke 23. The great infidelity of men 2 Kings 2. Ierem 5 Chap 8 In the foresaid chap. Esay 61 2 Reg 24 Ecclus 23 Psalm 69 Saint Augustine Psalm 147 Luke 13 Math 7 1 Pet 3. Eccles 1 Math 26 A similitude 1 Tim. 2. What it is to trust in God Ecclesi 5. The promises of God belong to the righteous and the thretnings to the vnrighteous Psal. 11. Esd. 8. Psal. 37. Psal. 4. August in his 11. homily among his 50. Bernard in his 56. Sermon amongst his small ones Vertue a friend vnto reason Gal 5. Rom 7. 4 Kings 6. Psal. 119. Psalm 19 Math 1 Esay 40 Esay 10 FroÌ„ whence the difficultie of vertue ariseth Ezech 11. Rom 4. Esay 41 For what end the reliques of sins euill appetites remaine in vs. Psalm 27 Another obiection with the answer Deut. 30. Spirituall circumcisioÌ„ Deut. 10. Augustine A similitude Esay 26. The commaundements of God are not impossible Deut. 30. 2 Iohn 5. August of holy widdowhood In the 13. book of his coÌ„fessions Rom. 8. Petrus Rauennas vppon that Thou shalt loue the Lord thy God c. Those things which are vncleane to the world are cleane to the righteous Exod. 8. Acts 5 Bernard in his small Sermons chap. 30. A similitude Prou 4 The way of the wicked hard and difficult Psalm 119 Psalm 17 Psalm 119 Math 11 Osea 11 Exod 3 2 Cor 4 Esay 40 The great changes â—lterations which the hand of the highest worketh The disciples of Christ were on a suddaine made learned Cyprian in his 2 book and 2 Epist. Augustine in the 8 book of his Confessions Chap. 11. Chap. 11. In the 9 book of his Confessions chap. 1. What euils are in the world No felicitie of the world lasting Eccles 11 Wisdom 5 Esay 29 Baruch 3 Some miseries are coÌ„mon both to the good and euill some proper onely to the wicked Wisdom 5 Euils of GOD. Gene 4 Deut 7. PunishmeÌ„ts inflicted vpon the wicked by the Ministers of God The euils that passions bring Psal. 11. Athanasius in the life of Saint Anthony Prou. 6. Ecclesi 13. The blindnes of men See Cyprian in his 2 booke and 2 Epistle Psal. 14. Hosea 4. Ierem 9 Psalm 55 Gene 25 What the world is Psalm 55. S. Bernard The world a hell Obiectiue beatitude A similitude Onely God can satisfie the hart of man The nature of the Seamans needle Psal. 45. S. Gregory deplored the losse of his quiet sweet solitary life Aug. of the manners of the Church 1. booke 3. chap. No man happy in this world Eccle 1 Psalm 4. Psalm 31. The world an hypocrite S. Augustine In vertue all perfections are found Plato Prou 3. Psal. 112. Psal. 9. Cicero in Loeli A similitude Vertue is loued in an enemy Rom. 8. Gen. 31. Psalm 119. In the same Psalm Wisdom 8. Cyprian in his 2 book and 2 Epist. Baruch 3 Ierem 9 Euill cuâ—toâ—e A similitude The world The deuill Ecclesiast 2 Moe for vs then against vs. A firme resolution is to be planted in the soule A similitude Iorome in the life of Paule the Hermite A similitude The proposition of this Booke Ezech â— A similitude 1 Iohn 2 Tob 4. August to a certaine Earle Bernard in a certaine Sermon Bernard in a Sermon 1 Cor 15. Wisdom 6. A saying of Tigranes King of the Armenians 1 Peter 5. Greg. in the 9. book of his Morals Chap. 11 Iob 9. See Bernard
in his 36 Sermon vppon the Canticles 1 Cor 4. Ber. in his 88. Epistle Ber. in hys 54. Sermon vpon the Canticles Greg. in his 40. homily vpon the Gospels 1 Tim 6 Christ an example pouertie How vnworthy how vilde a thing it is to lose thy soule for gold Math 6 Riches bring many euils inconueniences with them Riches doe not satisfie the appetite A similitude Aug. of the words of the Lord Riches are not safe Riches profit nothing in death A similitude Ambrose in a certaine Sermon Riches are remedies reliefes of mans misery and not instruments of pleasure 1 Tim. 6. Rich men may also be saued Ambrose in a Sermon Gregory in the 1. booke of his Register chap. 2. Hirelings are not to be defrauded of their wages Wils are speedily to be discharged A ioyfull plesaÌ„t thing not to be endangered and endebted to others 1 Tim 6. The combat of Chastity difficult Luxury polluteth the liuâ—ly temple of GOD. 1 Cor 6 The beginning of luxurie pleasant but the end bitter Prou 23 Mischiefes ioyned to this vice Luke 15 The chast beginne an Angels life in this life Bernard Epistle 42 Apoc 14 The outward sences are to be kept Ecclesi 9. Iob 31. The presence of God of thy Angell and of the deuill is to be thought vpon It is dangerous for a man alone to speake with a woman alone Dan. 13. August of the words of our Lord. Greg. in the 3 booke of his Dialogue ch 7. Enuy is familier with euery age person Gen. 37. Num. 12. Eccles. 4. Enuious men like vnto the deuill August in his booke of Christian doctrine Wee must not enuie the vertues of our neighbor By Charity other mens good things are made ours The mischiefes of Enuie A similitude Enuy is a iust sinne Gala 5 A similitude An obiection The answer Luke 21. Gluttony the cause of death The Abstinence of Christ. The abstinence of the holy fathers The delight of gluttony very short Luke 16. We must be wary in the refection of our bodies How man is reformed Aâ—lus Gâ—liâ—â— Ephe 4 Math 5 Man more wrathful then beasts Man hath no weapons giuen him of nature The anger of a certain Lyon From the example of Christ. An angry man without the grace and fauour of God Math 5 In his 8. homily vpon Ezech. How wee must reuenge Selfe-loue is to be pulld vp by the roots We must do nothing in our anger Plutarch in the Apothegs of the Romanes In the time of anger we must decree of nothing A similitude Ecclesi 19. Another aduice 1 Cor. 13. Prou 15. Math. 7. Math 24 The lobors of Christ. The labors of the Saints Nothing created to be idle Iohn 5 Great repentance is required for sinnes Luke 7 The saying of a godly man Without perseueraÌ„ce no saluation A similitude Very good and wholsome counsaile After victory a newe warre approcheth A similitude How temptation is to be turned into good Iames 5 We must not sweare by the life of another A similitude Three euils spring froÌ„ murmuring A similitude Ecclus 22 Prou 16 Ecclus 28 Ecclus 11 Ecclus. 28 Ecclus 9 The greatest soueranity to be able to rule thy tongue A similitude Psalm 55 Murmurers detractors are not to be heard Ecclus 29 Prou 25â—punc Howe a backbiter a detractour is to bee reproued A similitude Scandall that comes by detraction Math 18 Zach. 2. Against ieâ—ters and Iibers Leuit. 19. Math. 7. Foure precepts of the Church Housholders ought to looke that their families keepe the Sabaoth Eccles. 9. Eccle. 19. Aug. in his booke of the 〈…〉 Greg. in his Pastorals The hurt that the sins bring to the soule which we make so small account of In what things they are committed Aug. in his book of the conflict of vertues and vices Tom 9. Math 6. Math 23 Luke 10 Rom 13 Wisdom 2 Math 5 1 Iohn 4 Psalm 5 1 Peter 2 Math 10 1. Tim 4 2 Tim. 2 2 Tim 4 Math 5. Math. 25. Ezech. 18 Eccles. 5. Ezech. 16. A similitude 1 Iohn 16 Luke 6. â—ath 5 Iâ—b 31 Esay 46. 1 Cor. 2. The conclusion of the first part of the sâ—cond book 1 Iohn 4. The duties of iustice Note Miche 6 The parts to be reformed in maÌ„ What maner of conuâ—rsation man ought to haue The first fruit of this modesty Math 5 A caution The second fruite A similitude Ecclus 19 The third fruite Iob 29 In the same chapter Ecclâ—s 19 Prou 27 The body ought to be hâ—ndled â—usterely A similitude Rules to be obserued in eating Ecclesi 31. Bernard in his Epistles Greg. in the 2 booke of his Morals A similitude Gluttony a deceitfull pretender of yâ— which is not Epictetes The touch and the tast are the ignoblest sences The pleâ—sure of the tast short Wine immoderatly taken how dangerous Ephesi 5. In an Epistle to Eustochium of keeping virginity The Vine bringeth forth three kinde of Grapes Wine a very bad counsayler Much talke to be auoyded Prou 31 In the life of August chap 22. Ierome in an Epistle to Furia A similitude Bernard in his Epistles At the time of prayer the eyes are especially to be kept The eares are to be kept Smelling The tast Ecclus 18 Iames. 3 4. Things are to bee obserued in speaking The matter is to be obserued Ephe 4 Ephe 5 A similitude The maner is to be obserued in speaking Ecclus 32 The time Ecclus. 20. The intent of the speaker Prou 17 The euils and mischiefes of our owne will Bernard in his thyrd sermon of the resurrection of the Lord. The inferiour part of the soule is to be watched kept The difference betweene the sonnes of God the children of the world With what affections we are especially to warre Note How the superiour part of the soule is to be reformed The pouerty of spirit Seneca in his 18. Epist. Iohn 12. Prou. 29. Eccles. 33. A similitude A similitude The Imagination a wanderer and a fugiâ—iue A similitude 2 Kings 4. The duty and office of wisdom Similitudes Wisedome the Captaine and guide of other vertues The first duty of wisedome The second dutie The thyrd dutie The fourth dutie The fift dutie Eccles 3 Prou 29. Eccles 8. The 6 duty Ecclus 18. The 7. duty The 8. duty Acts 6 The 9. duty No man hurteth more then hee the hurteth vnder the show of pietie The tenth dutie Gala 1 Prou. 4. what things are required for this wisedome Foure stepdames of wisedome Vertue hateth extreames Antiquity doth not patronize nor vphold sinne This rule hath place in morality not in matters of faith Apparences of things doe often deceaue vs. In what a man ought to be circumspect Note Prou. 14. Eccles. 1. Euery opinion is not to be followed Ecclesi 13. The second part of iustice Esay 58 1 Cor 12 Colos 3 1 Tim 1 Rom 13 Ierome vpon the sixt chap. of the Epistle to the Galathians Charitie is not a naked and a bare affection 1 Iohn 3 Sixe