pray thee at the length is to be expected of this gouernment but ruine downfall destruction incomparable mischiefes But that thou mayst see more manifestly the filthines of this seruitude bondage I will illustrate it by a certaine example Imagine that a man had married a woman of so great beauty nobility wisedom as could possibly fall into any of this sexe being happy through this marriage should haue a Mayd-seruant a Witch or an Inchaunter with whom he is besotted by some preposterous meanes and so dotes on this in chaunting drudge that forsaking his owne wife he giueth himselfe a pray vnto his seruant vsing her in steed of his wife eating sleeping and conferring with her acting executing all his busines with her and with her prodigally consuming and spending all his riches in banquets sports and surfetting and after such like maner yea not content with these to come to that dotage and folly that he forceth his owne wife to wayte on this drudge and to serue her in all things as a slaue which she shall commaund her Who would think that a man should euer come to this madnes And if he shall so fall how shall he be rayled vpon and condemned of those that be wise How great shall the hate and indignation of all be against this seruant And on the contrary part how great will the moane and commiseration be of all towards that good and noble woman With how many sighs will her kinsfolke deplore the madnes of her husband This thing at the first view doth seeme very shamefull yet much more shamefull and filthy is that which heere wee speake of For wee must knowe that these two women that is the spirit and the flesh are found in our soule which the Diuines doe call by another name the superiour part and the inferiour part of the soule The superiour part is that wherein the reason and the will are which are naturall lights with which God in the creation hath marked that part of which part there is so great beauty and noblenes that by reason of it man is sayd to haue the image of God to be capable of God and to be the brother of Angels This is that noble woman which God hath ioyned and coupled to man as his wife with whom he should leade his life ordering all his affaires by her direction that is by the instruction of her heauenlie light In the inferiour part is the sensuall appetite of which we haue lately spoken which is giuen vnto man to desire all things necessary for his life and for conseruation of his kinde This therefore as a Steward receaueth al things by limitation and order appoynted of reason and layeth out and disburseth the goods according to the will of the maister and Lord. This appetite is that Hand-mayde of which wee spake a little before which because it hath not the light of reason it is not made that it should gouerne or rule but that it should be gouerned and ruled These things being thus vnhappy is that man who commeth to that madnes to be giuen as a pray to the loue and lust of this naughty woman which casting reason aside by which she ought to be gouerned commeth to that malapertnes and headstrongnes that shee will rule and dominere ouer reason doing all the mischiefe that this sawcie and peruerse drudge will following and prosecuting all her appetites all her desires and lusts as well carnall as sensuall For we see many men so carnall vnbrideled and subiect to the lusts of their owne hart that in all theyr actions like vnto beasts they obey this malapert and froward woman without respect eyther of law or reason What other thing is this then to giue the whole rule of the life into the hands of an abiect seruant which is the flesh by surfetting in all the delights sports banquettings and pleasures of this world and despising the counsailes and aduices of Reason being the noble and lawfull wife But that is worser and lesse tollerable that it sufficeth not to haue bestowed this rule and dominion vpon the seruant but also this free and noble Lady is compelled to serue her owne seruant being most base vile and abiect by consuming nights and dayes in her seruice and in doing all that shee commaundeth and which her insatiable and inordinate appetite desireth Wherefore when man is busied and his reason and all his vnderstanding occupied about these inuentions as are the ornaments of the body the pride and statelines of buildings the curiosity of houshold-stuffe the variety of meates and the multitude of dainty dishes what other thing doth he then draw the soule from the spirituall exercises of her nobility and make it a seruant a cooke a slaue vnto her that ought to be her seruant in all obsequiousnes A carnall man enamoured with the loue of any woman that he may ouerthrow her chastity when hee hath bestowed and imployed all the strength and sinnowes of his reason and vnderstanding in wryting Letters in compozing Poems in making loue Verses in laying traps and in other endeauours which are required to that Art what other thing doth he if we confesse the truth then that hee forceth the Lady to serue the Hand-mayde whilst he spendeth that diuine and celestiall light in inuenting and deuising meanes by which he may satisfie the appetite of his vild flesh When as King Dauid was wholy occupied in deuising meanes to couer his fault with Bersaba in sending her husband to the Army by inuiting him to supper by making him drunk by giuing him dangerous Letters written to this end that he innocent man should be slaine what other plotted this notable Stratageme but reason and vnderstanding And who pricked forward Reason to this complot but the peeuish Flesh that shee might hasten the wickednes whereby she might more safely and more conueniently enioy her pleasures Seneca although an Ethnick did abhorre such seruitude I am greater sayth he and borne to higher matters then that I should be a bondslaue to mine owne flesh Goe to tell me if he feared so to demeane and debase himselfe least he should be termed a doater and a hopelesse vnthrift how much more ought we to flie such wickednes by which so great blessings are lost and such an heape of mischiefes succeede in their place Which thing seeing that it is partly so natural partly so vsuall we tread on in this old path hauing no regard of so great misgouernment which now euery where in the world is seene Hence it is as S. Bernard sayth that the abhominable sauour of vicious men is not smelt because the multitude of thē is too great For euen as in a country where all are borne Ethiopians it is not an vglie thing to be blacke and as where all are drunk it is no ignominie nor slander to bee drunke so this monstrous seruitude because it is so familiar to the worlde
be the fulnes of light to our vnderstanding the aboundance of peace to our will and the continuance of eternity to our memory There the wisedom of Salomon shall seeme ignorance there the beauty of Absalon shall seeme deformity there the strength of Sampson shall seeme weakenes there the life of those men that liued at the beginning of the world shall be as it were death to conclude there wee may worthily call the treasuries of all Emperours and Kings starke beggerie and pouertie If these things be so ô wretched man as they are in deede wherefore and to what end doost thou desire to stay longer in the Land of Egipt and to gather stubble Why doost thou drinke troubled and foule water out of all cesternes despising the vaine of felicity and the fountaine of liuing waters Why doost thou loue to begge and â—o liue of almes when thou shalt finde such aboundance in heauen If thou desirest pleasure lift vp thine hart and see how delightfull that good is that contayneth in it the delight and pleasure of all good things If this life created doth please thee how much more shall that life please thee which created all things If health giuen make thee merrie how much more shall he make thee merry that giueth all health If the knowledge of the creatures be sweet and acceptable how much more sweeter shall the Creator himselfe be If beauty be acceptable vnto thee it is hee at whose beauty the Sunne and Moone admire If thou desirest nobility hee is the fountaine and originall of all nobility If thou desirest long life and health he is eternal life If thou desirest satiety and aboundance he is the fulnes of al good things If thou delightest in the wel-tuned musicke harmony of mortall men there Angels doe sing most sweetly the Organs of the Citty of God are heard there with great delight and pleasantnes If the friendship familiarity and society of good men doe like thee there thou shalt finde all the elect hauing one minde and one hart If thou thirstest after riches and honours in that house of the Lord they are found in great aboundance To conclude if thou desirest to escape all kinde of punishments tribulations and miseries there thou shalt finde libertie and freedome from them all God commaunded in the olde law that vpon the eight day Circumcision should be celebrated that secretly he might let vs vnderstand that vpon the eight day of our Resurrection which succeedeth the seauenth day of this life God will circumcise and cut off all the griefes sorrowes miseries and calamities of them that for his loue whilst they liued haue circumcised and cut off their appetites lusts and sinnes What thing then can be found out more blessed or happy then this estate of liuing most free from all kinde of misery What sayth Saint Augustine is more blessed then this life where there is no feare of pouerty no infirmity of sicknes No man is hurt none angry none enuieth no concupiscence is kindled no appetite of meat no ambition of honour or dominion doth vrge or moue thee There is no feare of the deuill no deceipts of deuils the terror of hell is farre of there is neyther death of body or soule but a pleasant life through the gift of immortality Then there shall be no mischiefes no discords but all agreement because there shall be one concord of all the Saints Peace and ioy embrace all things all thinges are at quiet and rest there is continuall brightnes and shining not that which is now but much more bright and cleare because that Citty as it is reade needeth neyther Sunne nor Moone but the Lord almighty shall enlighten it and the Lambe is the light of it Where the Saints shall shine as the brightnes of the firmament and they that turne many to righteousnes as the starres for euer and euer Wherefore there is no night no darknes no concourse of cloudes neyther anie distemperature or vnseasonablenes of heate or cold but there shall be such a temperature and moderation of all things which neyther the eye hath seene nor the eare hath heard neyther hath it entred into the hart of man except of them who are found worthy to enioy it whose names are written in the booke of life But aboue all these things it is to be consociate with the assembly of Angels and Archangels and of all the celestiall powers to behold the Patriarches and Prophets to see the Apostles and all the Saints to see also our parents These are glorious but much more glorious is it to behold the countenance of the Lord and to see that light not to be circumscribed that will be superexcellent glory when we shal see God in himselfe wee shall see and shall haue him in vs whom to behold there shall be no end O my soule sayth the same holy man if wee daily should suffer torments if for a long time we should endure hell it selfe that we might see Christ in his glory and haue society with his Saints were it not a thing worthy to suffer all bitternes and all crosse that we might be pertakers of so great good and so great glory Therfore let the deuils lye in waite for me let them prepare temptations let fastings weaken my body let hard and course cloathing afflict my flesh let labours oppresse mee let watchings dry me vp let this man cry out against me let this or that disquiet mee let cold benum me let my conscience murmur against mee let heate burne mee let my head ake let my hart boyle within me let my stomach faile mee let my countenance waxe pale let euery part of me be enfeebled let my life forsake me in griefe and let my yeeres end in sorrow let rottennes enter into my bones and flow vnder me so that I may rest in the day of tribulation and that I may ascend to the holy hil For what shal be the glory of the righteous How great the ioy of the Saints when as euery face shal shine as the Sun Hetherto S. Augustine If this good be so great and so vniuersall what shal the felicity and glory be of those blessed eyes which shal behold all these things How excellent a thing wil it be to see the beauty of this Citty And the glory of the Cittizens The face of the Creator The magnificence of the buildings The riches of the Pallace and the common ioy of that Countrey How pleasant a thing wil it be to see the orders of the blessed Spirits The authority of that holy Senate And the maiesty of those venerable Seniours and Elders which Saint Iohn saw Sitting vpon thrones in the sight of God clothed in white rayment and hauing on their heads crownes of gold How sweet and how pleasant wil it be to heare those sweet angelical voyces the consent of theyr musicke most excellently composed of maister singers such Psalmody of such holy singers such Symphonie
the desires and affections of our appetite are brought into such order that they are stilled quieted and content with that part and portion that happeneth vnto them according to the disposition of the vpper portion of the soule For there the part concupiscible thinketh her selfe satisfied when she seeth her sister contented and so the whole man resteth and is quieted by reason of the participation and tast of the chiefest good Fourthly this peace proceedeth from the testimony and inward ioy of a good conscience which bringeth great quietnes and tranquillity to the soules of the righteous although it doth not make them vtterly secure for they doe not remaine without the care and dread of holy feare Lastly this feare is engendered of hope which the righteous haue in the Lord for that maketh them quiet after a singuler manner and comforteth men in the midst of the tribulations and torments of this life because they are strengthened with the anchor of holy hope that is they hope that they haue God theyr father theyr tutor theyr defender and buckler vnder whose shadow and shield they not without good cause liue securely singing with the Prophet I will lay me downe and also sleepe in peace for thou Lord onely makest me dwell in safety For hence springeth and ariseth the peace of the righteous and a remedy in all theyr troubles neyther haue they any cause to feare or lament who haue such an helper Of the ninth priuiledge of Vertue that God heareth the prayers of the righteous and reiecteth the prayers of the wicked CHAP. XXI THey that embrace and seeke after Vertue haue yet another priuiledge besides those which hetherto we haue spoken of that is that their prayers are heard of God and this vnto them is a notable and an excellent comfort and a singuler helpe in all their necessities and miseries of this life For the vnderstanding of this priuiledge we must know that there haue beene two vniuersall deluges and drownings of this world the one materiall the other spirituall and they both had one cause that is sin The materiall deluge that was in the time of Noah left nothing aliue in the worlde but those that were in the Arke for the waters couered all things so that the Sea deuoured the earth with all the labours and riches of men But there was another flood before that much greater then this for it did not onely hurt and endamage the men of that age but it brought deadly destruction to all the men of the ages past present and to come neyther did it onely hurt their bodies but also theyr soules for it spoyled them of all the riches of grace which the world had receaued by the meanes of him that was first formed And in this miserable estate all things as yet continue as we may see in euery creature which newly commeth into this world being naked and disfurnished of all the goods as well of the soule as of the body From this first deluge all those miseries beggeries and calamities are deriued to which mans life is subiect which are so many and so great that learned Wryters and graue Doctors of the Church haue written large and copious volumes of this matter Philosophers also very learned on the one part considering the dignity of man aboue all other lyuing creatures and on the other vnto what great miseries and vices he was subiect they could not wonder sufficiently at it seeing so great disorder and misgouernment in the world for they vnderstoode not the cause which was sinne For they did note and marke that onely man amongst so many liuing creatures enioying so many thousand kindes of pleasures and desires of the flesh was vexed with couetousnes ambition and insatiable desire to liue neither with these bonds his misery to be limitted but that hee must thinke of his death and buriall and what shall become of him after death There is not any liuing creature that hath a nature more fraile or inflamed with greater gurmandize or couetousnes neyther that feareth more vainely or more rageth through anger They did also see that other lyuing creatures did passe the greater part of their life without sicknesses and infirmity without the helpe of Phisitions and that all necessaries were prouided for them without their labour or industry But on the contrary part they did see that miserable man was exposed and layd open to a thousand infirmities mischaunces necessities and greefes as well of soule as of body both for himselfe and for his friends That which is past greeueth him that which is present afflicteth him that which is to come terrifieth him and that oftentimes he laboureth and taketh paynes all his life long for a morsell of bread and a mouth full of water to sustaine himselfe with all Neyther can I so soone make an ende to speake of these miseries of mans life of which blessed Iob sayth The life of man is a warfare vpon earth and his dayes as the dayes of an hireling This same thing with so great tediousnes afflicted those auntient vvise-men that there be some found amongst them who feared not to say that they doubted whether Nature was a mother vnto vs or not much rather a stepdame which hath exposed vs to so great miseries Another sayd That it is the best for man neuer to haue beene borne and the next soone after to dye Neyther erred he that sayd That many would not haue desired life if they had made tryall of it before If therfore our life be thus deformed through sinne and our chiefest renowne and principall good lost through this deluge what remedy hath he left for man who so grieuously hath punished mankinde Tell me what remedy hath a lame and a weake sickly man who sayling vpon the Sea looseth at one mischance all his riches I know what thou wilt say vnto me If hee haue not whereon to liue sayst thou neyther hath ability to traffique by reason of his infirmity it followeth of necessity that he must begge Goe to then if man in that vniuersall deluge lost what so euer he had and scarcely escaped the danger poore and naked what other remedy is left vnto him then that like a most needy begger he call and cry at the gates of the Lord This King Iehosophat teacheth plainely when he sayth Lord when wee are ignorant what we ought to doe we haue onely this remedy that we may lift vp our eyes towards thee To this agreeth King Hezechias From day to night sayth he wilt thou make an ende of me Like a young Swallow so did I chatter I did mourne as a Doue As if he should haue sayd I am so poore and I doe so depend of thy mercy and prouidence that not one day I am assured of my lyfe Therefore all my exercise shall be alwaies to mourne grone poure out my sighes before thee as a Doue and I will call and cry out
mistery of that time it will be counted a ridiculous thing to thinke that these are matters for all times and places which were onely proper for that time We see also in all well ordered common wealths that some things be done ordinarily and alwayes after the same manner and some things that are vsed extraordinarily Ordinary things are common to all but the extraordinary are proper to some certaine The same thing also commeth in vse in the common wealth of God which is his Church And so that of the Apostle is regular and ordinary Whose end shall be according to theyr works signifying that after the common manner of speaking an euill death followeth an euill life and a good death a good life And it is an ordinary thing that those that embrace Vertue and leade a godly life doe enter into an eternal life and those that liue viciously and wickedly to be cast into hell fire This sentence is common and true which the holy Scripture doth beate vpon in many places This the Psalmes doe sing of this the Prophets doe celebrate this the Apostles doe preach of this the Euangelists haue noted The kingly Prophet hath comprehended this in few words when he sayd God spake once and twice I haue also heard the same that power belongeth vnto God And that thou Lord art mercifull for thou rewardest euery man according to his worke This is the summe of all Christian Philosophy Therfore according to this speach of Dauid we say that it is an ordinary thing that as well the righteous as the sinner should receaue a reward at the end of their lifes according to the works which they haue done Yet besides this vniuersall law God can by his especiall grace and fauour bestow mercy vpon some that they should dye the death of the righteous who haue liued the life of sinners as also it may come to passe that he that hath liued like a righteous man in this world by the secret iudgement of God may dye as a sinner As it happeneth vnto them who haue sayled very fortunately in a long voyage and at the very mouth of the Hauen suffer shipwrack Hence it is that Salomon sayth Who knoweth the spirit of man that goeth vpward and the breath of the beast that goeth downe to the earth For although it be alwayes in a manner true that their soules who liue like beasts descend to hell and that theirs that liue like men ascend to heauen yet in the secret and particuler iudgement of God this order may be somtimes inuerted Yet it is safe and generall doctrine that a good liuer shall haue a blessed death Therefore no man ought for the praecedent causes to leane to their examples who haue been saued by especiall and particuler grace and sauour for they make no generall rule nor extend themselues to all men but onely to few and those vnknowne Neyther canst thou know whether thou art contayned in that number But if thou obiectest vnto me the repentance of the Niniuites which proceeded from feare least they should all haue beene destroyed within forty dayes consider thou not onely their sharpe and seuere repentance which they made but also their change of life Change thou also thy life after the same manner and the same mercy shall not forsake thee But I perceaue that thou art scarcely recouered of thine infirmity and scarcely risen out of bed seeing that thou straightwayes runnest to the first kind of life and recallest all that which thou didst purpose when thou wast weake Wherfore I leaue thee to consider what I may think of thy repentance ¶ The conclusion of the former disputation WHatsoeuer hath hetherto beene spoken hath not beene spoken to that end that it should shut the gate of saluation or of hope against any man for neyther hath any of the Saints shut it neyther ought any man to shut it but to this end that the wicked may be recalled turned from that refuge and fortresse in which they lurke and are made mightier to perseuere in their iniquities But tell me I pray thee my brother if all the voyces and iudgements of Doctors and holy men if all reasons if the holy and sacred Scripture pronounce so dangerous and perillous things of it how darest thou hope for saluation in so great danger and hazard In whom doest thou trust that will helpe thee in this ieopardy Perhaps thou placest thy hope in thy preparations in thine almes and in thy prayers Thou vnderstoodest a little before how the fiue foolish virgins with great care would haue prepared made ready thēselues after that they had heard the voyce telling them that the Bridegrome came thou hast learned also with what great instancie they knocked and cryed at the doore yet it profited none of them for it proceeded not of true loue or of true repentance Perhaps thou trustest to thy teares which thou wilt poure forth at that time surely vnfained teares at all times are auailable happy is that man that from his very hart can poure thē foorth but remember I pray thee what teares Esau shedde Who as the Apostle saith found no place of repentance though he sought it with teares For he did not weepe for the loue of GOD but for his owne commoditie Or doost thou put thy hope in thy good purposes which thou then settest before thine eyes These are of force vvhen they are true and sincere but remember the purposes of King Antiochus who when hee was in this danger promised such great and magnificent things that it would make a man amazed that readeth them This wicked man saith that booke prayed vnto the Lord of whom he obtayned no mercy The reason was for all things that he purposed proceeded not of the spirit of loue but of seruill feare which is not acceptable For to feare hell may proceede of the meere naturall loue which man beareth to himselfe But that man loueth himselfe is no reason that the kingdome of heauen should be giuen vnto him Insomuch that as no man entred into the pallace of King Assuerus clothed in Sackcloth so it is lawfull for no man to enter into the pallace of God with a seruill garment but all that will enter must be clothed with wedding garments that is adorned and beautified with true loue and charitie Wherefore my brother I pray and intreate thee that thou wouldest reade and consider of these things with great attention that thou after a very short time without all doubt shalt come to this houre and to this ieopardy For thou seest vvith what great swiftnes heauen is turned about and with what velocitie time slippeth and posteth away how soone the thred of thy life shall be cut off The day of destruction is at hand sayth the Prophet and the times that shall come make hast Therefore a little space of time being ouer-past this prophecie shal be fulfilled Then thou shalt
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
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
man should more esteeme his riches then himselfe and rather make shipwrack of his soule then of his substance expose his body to the sword that his garment might not be rent Such an one whosoeuer he be seemeth to me not much to differ from Iudas who for a few pence sold iustice sold grace and sold his owne soule To conclude if it be certaine as we assuredly beleeue that thou in the houre of death if thou meanest to be saued art bound of necessity to make restitution what greater madnes can there be then when thou art bound to restore and repay that thou owest to persist and continue in sinne to the houre of death to goe to bed in sinne to rise in sinne to liue and receaue the communion in sinne and to lose all that he loseth who perseuereth in sinne rather then to restore forth-with vvhat perdition can be greater in the vniuersal world He seemeth to haue no iudgment who slenderly accounteth of so great a losse Labour therfore my brother that thou mayst speedily and fully restore that thou owest neyther hereafter offer iniury or loose to any man Beware in like manner that the wages of thine hireling do not sleepe with thee til the morrow Doe not cause him to come often vnto thee and to depart heauy and sad from thee before he receaue his stipend least he lose more time in receauing then in earning it which often-times cōmeth to passe through the iniury of euil pay-maisters If thou beest the executour of any mans wil and testament beware that thou deceauest not the soule of the deceased least it proue another day a burden and clogge to thy soule If thou hast a family and many accounts to cast vp endeuor that they may be cleare and absolute or at least whilst thou lyuest that they may be cleared least when thou dyest strife and contention fall amongst thy family All that thou canst doe for the finishing and perfecting of thine owne will and testament passe it not ouer to the trust of another for if thou shalt be negligent in thine owne busines what thinkest thou others wil be in other mens Reioyce if thou owest not any thing to another but charity for then thou shalt sleepe securely and thou shalt feele no prick of conscience thy life shall be peaceable and thy death in tranquility But that thou mayst more be stirred vp to all these things cast a bridle vpon thine appetites and desires least thou giue the raynes vnto thy will and so out-runne thine estate dispose of thy diet and charges according to thy substance measure thine expences not by thy will but by thine ability least thou be oppressed with the lone of other mens money The burden of lones is drawne vpon vs by our owne affections temperance alone is more worth then many thousand of yeerely reuenues Possesse those blessed and true riches of which Paule speaketh Godlines is great gaine If men would be content with that estate that God hath sent them neyther murmur against the Diuine ordinance they should alwayes liue in peace but when they will ouerpasse these bonds and limits it is necessary that they should lose much of their tranquillity and quiet For those things haue neuer a happy end which are taken in hand against the will of the Lord. Remedies against Luxurie CHAP. VI. LVxury is an ordinate desire of filthy and vnhonest pleasures This sinne is very generall and common and more violent then all the rest For of all the combats and battailes which Christians are to fight the combat of Chastity is most difficult for the wrastling is perpetuall and the victory rare as sayth Bernard Therefore when as this soule and obscene vice doth tempt thy minde and thy flesh beginneth to tickle and prouoke thee thou shalt meete these motions with the cogitations following First and formost consider with thy selfe that this vice doth not onely pollute and contaminate thy soule which the sonne of God hath washed and beautified with his owne blood but also it defileth thy body which is a member of Christ and the temple of the holy Ghost But if it be a great wickednes to pollute the materiall Church of GOD what an hainous offence will it be to prophane this temple which is the liuely habitation of the true God For euery sinne sayth the Apostle that a man dooth is without the body but he that committeth fornication sinneth against his owne body that is by prophaning and coinquinating it with carnall lust and fleshly sinne Consider that this sinne cannot be done without the scandall and preiudice of many persons which concurre to the effecting of it which thing wonderfully afflicteth the conscience at the houre of death For if the Law of the Lord commaundeth that life is to be tendered for life an eye for an eye a tooth for a tooth how can he giue a like recompence to God who hath destroyed so many Christian soules howe shall hee be able to make satisfaction for so many soules which Christ hath purchased vnto him by his precious blood See how many delights and pleasures this sinne hath in the beginning but the end is most bitter the entrance is easie but the issue and egresse most difficult Therefore the Wise-man sayth A whore is as a deepe ditch and a strange woman is as anarrow pit Ingresse to her is easie but egresse difficult For truely there is nothing found in which men are more easily taken then in the sweetnes of this sin which appeareth by the beginnings and entrance into it But when as hands haue strooken friendship and this league is confirmed and lust hath captiuated thy soule who shall be able to deliuer and free it Wherefore not without cause this sinne is sayd to be most like a fishers Wee le or bow-net which hath a large entrance into it but a narrovve getting out and therefore the fishes that once goe in cannot get out Hence it appeareth how great is the multitude of sins which ariseth from this one when as in all that time in which the way is prepared and the deede committed God is a thousand wayes offended by thoughts desires and workes Consider furthermore as a certaine learned Doctor sayth what a multitude of other mischiefes this deceitfull pestilence bringeth with it First it spoyleth thy good name which is the most precious thing that belongs to man neyther is there any sinne that pulleth more haynous infamy vpon thee then luxurie doth After that it weakeneth and enfeebleth the strength of man it taketh away the beauty it hurteth the sound constitution it bringeth infinite diseases which are both filthy and reprochfull it perisheth and blasteth the florish and blossome of thy youth neyther suffereth it to bud and increase it bringeth old age before the time it breaketh the force strength of thy wit it dulleth the subtiltie of thine vnderstanding and maketh a man like vnto a brute beast
displeased count on 〈◊〉 to the slaunderer and that thou with griefe hearest themâ— which thing also Salomon teacheth more plainly when he saith As the North-winde driueth away the raine so doth an angry countenaunce the slaundering tongue For as S. Ierome sayth An arrow shot from a bow sticketh not in the harde Rocke but with violence reboundeth backe againe and hurteth him that shot it But if thys Buzzer and Detractor be thy subiect or thine inferious without offence thou mayest commaund him to holde his peace for thou art bound to doe so but if thou caust not commaund him silence at least discreetly with some other discourse breake of the course of his speech or show him that countenaunce whereby he may be ashamed to proceed any further Therefore being modestly admonished he will eyther hold his peace or alte r his speech Otherwise if thou entertainest his talke with a merry and cheerefull countenaunce thou ministrest occasion vnto him to persist in his purpose and so thou doost no lesse offâ—nd in hearing theÌ„ he in speaking For euen as he dooth ill that fireth an house so also he doth ill that when he may quench the fire will not but comming to the flame warmeth himselfe by it Amongst all the kindes of murmuring and detraction that is the worst when as any one detracteth from the estimation of a iust and a righteous man for he by this maner of reproching gyueth occasion to the weake and faint-harted to becom more slow in goodnes neyther to goe forward with so great zeale as they were wont Which albeit he offend not the stronger yet it cannot be denied but that he much wrongeth the weake and vnperfect Least that this kinde of scandall seeme small in thine eyes remember the words of the Lord Whosoeuer shall offende one of these little ones which beleeue in me it were better for him that a Mil-stone were hanged about his necke and that hee were drowned in the depth of the sea Wherefore my brother thinke it a kinde of sacriledge to sharpe and whet thy tongue against them who serue the Lord God for albeit it be true that the detractor speaketh of them yet for the title onely which they haue and the office that they beare they are worthy of honour especially seeing that GOD hâ—th â—ayde oâ— them Hee â—haâ— toucheth you toucheth the apple of 〈◊〉 eye Whatsoeuer we haue hetherto spoken of murmurers detractors and backbyters it is to be vnderstood also of iesten flowters and deriders and much more of them then of the other for this vice hath all the euills and mischiefes in it which before we haue numbred vp and besides those it hath another blemish annexed to it that is pryde arrogancie and contempt of thy neighbour therefore we must eschew and auoyde thys vice more warily then the other as the Lord hath commaunded in his Law when he sayd There shall not bee a tale-carrier or a backebyting whisperer among my people Therefore it is not needfull further to enlarge the vildnes and filthines of thys sinne but let these things suffice which hetherto we haue spoken ¶ Of rash iudgement and the precepts of the Church TO the two precedent sinnes a third is ioyned being very neere vnto them which is to iudge rashly for detracters and slaunderers not oâ—â—ly speake euill of matters past and euident but also of those that are iudged of them and which breed any suspition in them For that they may not want matter of detraction they minister matter vnto themselues interpreting by their peruerse iudgement and peeuish suspition the matter to the worst sence which they ought to haue interpreted to a good meaning Which kinde of iudgement is against the commaundement of the Lord Iudge not that yee be not iudged and condemne not that yee be not condemned With these sinnes which are against God those are numbred which are coÌ„mitted against these foure precepts of the Church which are commended vnto vs vnder commaundement as On the Sabaoth dayes and on certaine other dayes it is thought good by the Church to heare Diuine seruice and sermons to receaue the holy Sacrament of the blessed body and blood of our Sauiour Christ to fast on dayes appoynted and faithfully to pay Tithes For as much as man is bound both by the law of God and man to heare Diuine seruice and sermons he ought not onely to be present in body but also in spirit and to gather vp his spirits that he may heare with vnderstanding and carry away that that may frâ—ctifie in him and nourish him vnto eternall life keeping silence and hauing his hart lifted vp to God considering of the high misteries reuealed in his word with great feruency and deuotion praying together with the congregation and attentiuely hearing that which is deliuered vnto him They who haue families children men-seruants and maydes they ought to be carefull that they come to Church and that they spend the Sabaoth daies holily In which thing many Housholders are faulty and worthy of great reprehension who shall render an account to God for this negligence These are the sinnes which men are wont to fall into more vsually and commonly and all these we ought to eschew with great diligence By this meanes we shall remaine in innocency and we shall keepe our garments white and cleane which Salomon commaundeth At all times sayth he let thy garments be white and let not oyle be lacking vpon thine head Which is the vnction of Diuine grace which yeeldeth light and courage in euery matter and teacheth vs all good for this is the fruite of this heauenly oyle ¶ Of other kinde of sinnes which because they seeme small therfore the world maketh no account to commit them ALbeit these sinnes aforesayd are more principall from which we ought to flie with speciall care and diligence yet the raynes it not to be giuen to other sinnes which seeme lesse vnto vs and which we make no scruple to commit yea I beseech thee by the bowels of Gods mercy that thou beest not of their number who when they heare that one sinne is not so great as another forth-with runne into it without any scruple or regard Remember that saying of the Wise-man Hee that contemneth small things shall fall by little and little into greater Remember that Prouerb For the want of a naile the Iron shooe falleth off and for the want of a shooe the Horse falleth and he perisheth that fitteth on him The houses that ruine threatneth through age â—irst giue a token of their decay by the fall of some stone or â—mall peece of timber and the ruine daily increasing at length â—hey come topsey turuey downe Very well sayth Saint Auguâ—â—ne Contemne not sinnes because they be little but feare them because they be many For many times many little beasts kill Are not the coâ—â—es of sand very small and little but if plenty of them
31. chapter of his Soliloquies In what thing consisteth the perfection of man Epictetus The conscience is the Maister and Teacher of good men but a tormentor and â—orturer of the wicked Esay 14 The first thorne Plato The second thorne 1. Mach 6 The thyrd thorne Seneca in his 3. booke of benefits chap. 17. Certaine other thorns The feare of an euil conscience Iob 15 Prou 18. In his second booke of Confessions All disordered thinges are euil Similitudes Gregory in the 9. booke of his Morals cap. 2. Ambrose of duties Isidor in Syn. In the 2. booke of his Soliloquies Seneca Epist 43. In his book of manners Cicero in his Oration for Milo A peaceable and a quiet conscience is a Paradice A similitude Psal 19 Psal 119. Prou 21 Ambrose in his 2 booke of Duties In the 3 book of his Tusculane Questions In the 2 book of his Tusculane Questions Socrates Bias. Seneca Prou. 15. The testimonie of a good conscieÌ„ce hath feare mingled with it 2 Cor. 1. A similitude A similitude Chrisostom in his 25. homilie of the right way Rom 12. Hope two fold 1 Peter 1 Psalm 119 Effects of true hope 1. Gregory in the 6. booke of his Morrals In his 9. homily vpon Exodus Vpon the 12. Psalme Ierom in an Epistle In his 17. homily vpon Genesis Similies Vpon Saint Mathew 2 Chro. 16. Lamen 3 Esay 30 Ecclus. 2 Prou 3 Psalm 9 Psalm 31 Psalm 32 Psalm 40 Bernard in his 9 Sermon vpon the Psalme Who dwelleth In his 20. Sermon vpon the same Psalm A Catalogue of the effects of hope Cyprian in an Epistle to Don. Iosua 1. Bernard in his 85. Sermon vpon the Cant. Hope maketh men omnipoteÌ„t 4 Kings 20. Esay 10. Wisdom 5. Esay 30. Chapter 31 The hope of the righteous is spirit but of the wicked flesh Psal. 146. Psal. 20. A similitude Math. 7 Ierem 17 To him that trusteth in the Creator all thinges happen succesfully and prosperously but to him the trusteth in the creatures al things fall out vnluckilie Where the world is planted How vnhappy the estate of theÌ„ is who haue not theyr trust in god Onely hope is left vnto man Man cannot liue without a God Exod 32. A similie A similie How necessarie Hope is for man Esay 36 The punishment of fruitlesse vaine hope Ierem 48 The difference of the prouidence of God and of hope or trust Whence this libertie springeth 2 Cor 3 Iohn â— One kinde of liberty true an other false Why the liberty of the soule is the true liberty Sinne a cruell Tyrant Whose seruant a sinner is The flesh is sinne and a nourisher of sinne Fleshly desire or sensuall appetite is the cause of perturbations Basill Rom. 7. A similitude The superiour part the inferior part of the soule The appetite ought to be gouerned and not to gouerne What it is to obey the appetite A carnall louer a seruant 2 King 11. Seneca Why vicious meÌ„ are not auoyded A similitude Ecclus 23. How great the force is of perturbations and affections The seruitude of impure vnchast loue Psal. 107. 2 Kings 13 Luxury is not satisfied with the thing desired Eccle. 19 Aeneid 4. The seruitude of ambition The punishment of an ambitious man The seruitude of couetousnesse A couetous man is the seruant and slaue of his money A Similie A sinner is not bounde with one chaine alone Pub. Mimus 〈…〉 By the grace of God we are deliuered froÌ„ the seruitude of sinne Rom 6. Men throgh grace rule ouer the deuill Esay 14. Iudges 1. The deuil is couetous towards his The causes whence liberty ariseth 1. A similitude Esay 11 Psalm 91 Rom 7. The second cause the sweetnes of spiritual coÌ„solations Iohn 4 in his tenth homily vpon Ezechiell and in the 8. booke of his Morrals cap. 21 The thyrd cause daily vse continuall diligence Psalm 16 Ierome The affections are taught of the Lord do worke good vnto man A Caution Izech 34 The yoke of sinners Augustine in his eight booke of his confessions the 5 chapter Psalm 116 Peace with men Psal. 119. Peace with God Rom. 5. Peace with our selues The two daughters of our appetite Prou. 30. A similie Psal. 107. A similie Luke 15. A simily Psal. 107. The thirst of the wicked Iudith 7. The companion of carnal pleasure The impatience of the appetite Whence the vnquietnes of the mind ariseth Iames. 4 Esay 10 Iob 25 Eccles 6 Esay 57. A similitude Appetites fight one against another Psalm 55. Psalm 119 Esay 48 Prou 16 Psalm 1â— A similie The change of the inward man Esay 43 The preséce of the holy Ghost is knowne discerned by the peace and tranquility of the minde Psal. 46. The first cause of this peace Rom. 14. Esay 32. The second cause The third cause The fourth cause The fift cause Psal. 4. A double deluge Gen. 7. MaÌ„ is more miserable then any lyuing creature Iob 7. A saying of Silenus taken captiue of Mydas Ouid in the 11 book of his Meâ—a A simily Prayer the onely remedy of man 2 Chro. 20. â— say 38. Psalm 142 How sure a remedy our prayer is Deut 4 Math 7 Psalm 34 Esay 58 Iohn 15 Iohn 16 How farre prayer extendeth it selfe What great things the Saints haue doone by prayer Prou 12 Esay 1 Ierem 2 Iob 27 1 Iohn 3 Psalm 66 Our lyfe is a Sea Psal 80. God doth temper and propâ—rtionate tribulations according to the strength and ability of men Tribulation profitable God is present with the righteous in tribulation Psal. 50. Psal. 4. Psal. 55. Psal. 35. Psal. 31. A simily Dan. 3. Wised 10. All vertues helpe the afflicted A simily Mimesis called the figure of imitation or counterfetting of words and iestures Rom. 8. Iob 2. Rom. 5. Rom 12 Hope is an Anchor Hebr 6 Wherein true Christianitie coÌ„sisteth Tob 2. The wicked are vnfit to beare tribulations The force of impatience Miseries are doubled vpon the impatient Mourning doth nothing profit the impatient Exod. 12 One the selfe sâ—me tribulation doth profit the righteous hurt the wicked Augustine in his first booke of Cittie of God cap. 8 Exod 14 Constancy in affliction is not to be sought in Philosophy Esay 45. Prou. 3. God doth not suffer his to be hunger-starned Math. 6. Psal. 34. Psal 37. Deut. 28. The temporall promises of the old Testament after some manner doe also pertayne vnto the righteous of the new Testament A similitude 2 Cor. 8. A similitude Deut. 6. In the keeping of the law al good things are found To him that keepeth the law of the Lord all things succeede and prosper well Luke 10. 1 Tim. 4. Deut. 28. The foresayd curses are proued by examples Those curses pertaine also to christians Amos 9 See Ierome in his Epitaph vpon Fabiol c. 3. Ierome vpoÌ„ the 4. chap. of Osea Psalm 116. Bernard in Epist. The accidents of death August in Enchir. Adylon Eusu Emiss in his 1. Homily to those that leade