of sinne might be destroyed that hencefoorth wee should not serue sinne The Apostle in thys place by the old man and the body of sinne vnderstandeth our sensuall appetite with all the euill inclinations that proceede from it Hee sayth that thys together with Christ is crucified-vppon the Crosse for by thys most noble and excellent sacrifice we haue obtayned grace and strength to weaken and debilitate this Tyrant so that wee are free from the seruitude of sinne as before I haue shewed Thys is that great victorie that great benefit which the Lord promiseth by Esay saying Feare thou not for I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee 〈◊〉 I will sustaine thee with the right hand of my iustice Behold all they that prouoke thee shall be ashamed and confounded they shall be as nothing and they that striue with thee shall perrish Thou shalt seeke them and shalt not finde them to wit the men of thy strife for they shall be as nothing and the men that warre against thee as a thing of naught For I the Lord thy God wilâ— hold thy right hand saying vnto thee Feare not I will helpe thee Thys sayth Esay Tell me who shall faile hauing such an helper Who will be faint-harted and discouraged who will feare or dread his owne wicked passions seeing that grace doth thus vanquish and ouercome them ¶ An aunswer to certaine obiections IF thou shalt say vnto me that alwayes some reliques remaine in a man which accuse him and doe beare witnes against the righteous as we reade in the booke of Iob. The same Prophet answereth vnto this saying They shall be as though they were not For although they remaine they remaine onely for our exercise and not to our ruine they remaine that they may stirre vs vp not intangle vs in the snares of sinnes they remaine that they may yeeld vs occasion to attaine a crowne and not to ouerthrow vs and cast vs downe they remaine for our tryumph not for theyr conquest to be briefe they remaine so to profit vs that they are for our tryall humiliation that we may know our selues and our owne weakenes that thereby wee may acknowledge the glory and grace of God so that thys remainder doth redound to our commodity Whereupon euen as wilde beasts according to theyr nature are hurtfull vnto men and yet when they are tamed doe them good seruice so when as the purturbations of our soule are gouerned and moderated they helpe vs in many exercises of vertue Goe to then tell me If God doth thus strengthen and defend thee who vpon the earth shal be able to hurt thee if God be for thee who is against thee The Lord is my light sith the Prophet and my saluation whom shall I feare the Lorde is the strength of my life of whom shall I be afraid When the wicked euen mine enemies and my foes came vpon me to eate vp my flesh they stumbled and fell Though an host pitched against mee myne hart should not be afraid though warre be raised against me I will trust in this Truely my brother if thou beest not mooued by thys promise to serue God thou art very slothfull and vild I will not say vncleane and corrupt And if these words are not of credite with thee thou art a very Infidell It is God who saith vnto thee that he will giue thee a new essence and will make thy stony hart fleshy and will mortifie thine affections and that he will so change thine estate that thou shalt not know thy selfe when thou seekest for thine affections and passions thou shalt not finde them he shall make them so weake and infirme What could he promise more what canst thou further expect and hope for what is wanting vnto thee but a liuely Fayth and aliuely Hope that thou mayst trust in God shroud thy selfe vnder his almighty arme Surely I thinke that thou canst aunswer nothing at all vnto these things except perhaps thou wilt say that thy sinnes are many and great and therefore this grace is denied vnto thee Vnto this I aunswer that thou canst not offer greater iniury vnto God then to say so seeing that by these words thou doest signifie that there is somthing for which God eyther will not or cannot helpe his creature when as he is conuerted vnto him and desireth mercy and pardon at his hands I would not that thou shouldest credite me credite that holy Prophet who then seemed mindfull of thee and was willing to helpe thee meete with thine infirmities when he writ these things saying Now when all these things shall come vpon thee eyther the blessing or the curse which I haue set before thee and thou shalt turne into thine hart among all the nations whether the Lord thy God hath driuen thee and shalt returne vnto the Lord thy God and obey his voyce in all that I commaund thee this day thou and thy children with all thine hart and with all thy soule then the Lord thy God will cause thy captiues to returne and haue compassion vpon thee and will returne to gather thee out of all the people where the Lord thy God had scattered thee and will bring thee into the land which thy fathers possessed and thou shalt possesse it And a little after The Lord thy God will circumcise thine hart and the hart of thy seede that thou â—ayst loue the Lord thy God with all thine hart and with all thy soule that thou mayst liue O that the Lord would now circumcise thine eyes and take thee out of this darknes that thou mightest clearely see this manner of circumcision Be not so ignorant and rude that thou shouldest deeme this circumcision to be corporall for of such a circumcision our hart is not capable What circumcision then is this which the Lord here promiseth Surely it is the superfluity of our affections and of our euill appetites which springeth from our hart and bringeth great hinderance to our Diuine loue He promiseth therfore that he will circumcise and lop off all the barren and hurtfull branches with the knife of his grace that our hart being so pruned and circumcised may imploy and bestow all his strength vpon the branch of the Diuine loue Then thou shalt be a true Israelite then thou shalt be circumcised of the Lord when hee shall take away and cut out from thy soule the loue of this world and shall let nothing remayne in it besides the entire loue of God I would haue thee diligently to marke that that which God in this place promiseth to doe that he doth commaund thee to doe in another place that when thou art conuerted vnto him thou shouldest doe it thy selfe saying Circumcise the foreskinne of your hart c. And how Lord that which thou promisest to doe thy selfe now thou commaundest that I should doe it my selfe if I must doe it how
and placeth his seate and mansion in it Wherefore if thou comparest all the riches and honours of this world and all naturall graces with the beauty and riches of a iustified soule all will seeme most obscure and most vild in comparison of it For as great difference as there is betweene heauen and earth betweene a spirit and a body betweene eternity and momentary time so great difference also is there found betweene the life of grace and the life of nature betweene the beauty of the soule and the body betweene the inward riches and the outward betweene the spirituall strength and the naturall For all these are circumscribed within certaine limits they are temporall and appeare onelie beautifull to the corporall eyes to which a generall comming of God is sufficient but to the other a speciall perticuler and supernaturall comming is required Neither can they be called temporall when they bring vs to eternity neyther can they be called altogether finite because they bring the infinite God to vs in whose eyes they are so precious and of such valour that by theyr beauty they prouoke God to loue vs. Furthermore when as God could haue wrought all these things by his helpe and will he would not doe it but it pleased him to adorne the soule with infused vertues and with the gifts of his holy Spirit with which not onely the very Essence of the soule but also all her powers are clothed and adorned with these diuine habites To all these diuine benefits the eternall and infinite goodnes of God doth ioyne another that is the presence and ayde of the holy Ghost and so of all the most sacred Trinity which doth turne into a iustified soule and doth come that he may dwell in her that he may teach her how to vse rightly so great riches as a good father who not content to haue giuen riches to his sonne but doth giue him also a Tutor who well knoweth how to dispose bestow them Insomuch that euen as Vipers Dragons and Serpents doe dwel in the soule of a sinner which are a multitude of ill malignant spirits who chose their habitation and abiding in such a soule as our Sauior saith in Mathew so on the cōtrary part the holy Spirit with the whole blessed Trinity doth enter into a iustified soule casting out al monsters and infernall beasts doth consecrate it for a Temple vnto himselfe and doth place his seate there as the Lord expresly testifieth in the Gospel saying If any man loueth me he will keepe my sayings my Father will loue him and we will come vnto him and will dwell with him By the vertue of these words all the Doctors as wel Ecclesiasticall as Schoolemen confesse that the holy Ghost himselfe by a certaine speciall peculier meanes doth dwel in a iustified soule distinguishing betweene the holy Ghost his gifts saying moreouer not only these gifts to be giuen of the holy ghost but also the holy Ghost to giue himselfe who entring into this soule doth make it his Temple habitation placing his seate in it Therfore he doth purge and sanctifie it doth adorne it with his gifts that it may be an In worthy of such a guest These benefits afore-sayd doe not suffice vnlesse that admirable one come to which is that all the iustified are made the liuely members of our Sauiour which before were dead members for they did not receaue and take their influences from the head Christ. Hence others and those very great prerogatiues and dignities doe proceede for hence it is that the sonne of God loueth them as his owne members and hath no lesser care of them then of himselfe he is no lesse carefull for them then for his owne members without intermission hee poureth his vertue and grace vpon them as the head vpon his members to be briefe the eternall Father doth behold them with fauourable eyes no otherwise then the liuely members of his onely begotten Sonne vnited and incorporated with him by the participation of his spirit Of the same dignity it proceedeth that when those that are iustified doe aske for fauour and grace of God they aske it with great confidence for they know that they doe aske it not onely for themselues but also for the sonne of God himselfe who is honoured in them and with them For seeing that it may not be denied but that which the members doe the head also doth the same it followeth that seeing Christ is their head when they aske any thing for themselues they aske it also for him For if it be true that they as sayth the Apostle who offend against the members of Christ doe offend against Christ himselfe and if Christ doth say that he suffereth persecution when his members doe suffer persecution as he sayde to his Apostle persecuting his Church why doest thou meruaile my brother if I say that when the members are honoured that then Christ himselfe is also honoured Which seeing that it is so how great confidence will a righteous man haue in his prayer when he considereth that desiring fauour and grace for himselfe after a certaine manner he also desireth the same of the eternall Father for his best beloued sonne Is it not true that when fauour is done to any man for the loue of an other that it is done principally for him for whose loue it is done For wee beleeue that he that showeth mercy to a poore man for Gods sake that he not onely doth shew it to the poore man but also to God himselfe Neyther heere yet is an end of the heauenly benefits for to all these benefits afore-sayd this as last is ioyned to which all the other are appoynted and ordayned that is the right and possession of eternall life which is giuen to the iustified For as that our infinite and vnmeasurable Lord in whom together shineth all iustice and mercy adiudgeth to euerlasting payne those that doe not repent so hee taketh to eternall life all those that truly repent And when as he could haue pardoned man of all his sinnes and receaued him into his friendship and fauor with communion and participation of his glory yet he would not doe it but those to whom for his mercies sake he remitteth sinnes he also iustifieth whom he iustifieth those he maketh his sonnes whom he maketh his sonnes those also he maketh heires and pertakers of his celestiall inheritance together with his onely begotten sonne Hence ariseth that liuely hope which maketh the iustified merry and glad in all tribulation by reason of the pledge and earnest of this infinite treasure For although they see themselues brought into straights to be afflicted with infirmities to be oppressed with the miseries of this life yet they know that the afflictions of this present time are not worthy of the glory which shall be shewed vnto them And also they know that this light affliction which is but
by her owne nature is a most noble habite Which if it be true it followeth by a common manner of speaking that she will worke and labour with vs with ease and delight for this is proper vnto all habits Thou must remember that God hath not onely promised to his the blessings of glory but also the blessings of grace partly for this life and partly for the other according to that of the Prophet The Lord will giue grace and glory Which two are two store-houses filled with all good things one for this life the other for the other That thereby at the least may be vnderstood that there is somewhat more in Vertue then outwardly is seene To be briefe thou must consider that seeing that the Author of Nature doth not faile in any necessary thing because hee giueth to all his creatures those things that are necessary and seeing that in the world there is nothing more necessary nor any thing of greater moment then Vertue that he would not leaue her in the hands of a will so weake and crased of an vnderstanding so blind of an appetite so ready to all euill and of a nature so disordered and so corrupt through sinne but that he would prouide her of helpe and hability by ayde of which she might saile through this Sea For it was not meete nor conuenient that seeing the Diuine prouidence was so carefull in giuing to flies spiders and pismires hability and all instruments necessary to preserue their life that he should be vnmindfull of man and that he should not giue him those things which are necessary for the attainement of Vertue I will say more if the world and the deuill do bestow vpon their seruants for the seruice that they yeeld them so manie kinde of tasts pleasures and delights at the least so in appearance how is it possible that God should be so barren vnfruitfull to his friends and faithfull ministers that he should leaue them in the midst of their labours tribulations fasting and with hungry and dry mouthes Howe doost thou thinke then that the condition of Vertue hath so much gall and that there is so much honny in the flowers of vices Doost thou thinke that God will permit and suffer that one should enioy delights and another be exercised with troubles and many tribulations Thou art deceiued Heare what God aunswereth to the lamentations of the wicked by the mouth of his Prophet Returne and see what difference is betweene a righteous man and an vnrighteous and betweene one that serueth God and him that serueth him not In so much that God is not content with the preheminence which the iust shall haue ouer the vniust in the lyfe to come but in this present he saith Returne and see as though he should say I would not that you should onely looke to the world to come that you may know the glory of the blessed and the greatnes of their felicitie but returne now and see the difference in this life which is betweene a good man and an ill man consider of the riches of the one and the pouertie of the other the ioy of the one and the sorrow of the other the peace of the one and the vvarre of the other the light in which the one lyueth and the darknesse in which the other walketh and then ye shall know indeede how much more blessed and happy the estate of the righteous is then your opinion of them The like answere God gaue to certaine others who beeing deceiued with the same perswasion error mocked the good saying as it is in Esay Let the Lord bee glorified but hee shall appeare to your ioy and they shall be ashamed As if they should say Let the Lord declare the greatnes of his power and glory and let him show vnto you his fauor that by this way we may know the prosperitie felicitie that they haue which serue the Lord aboue them which serue him not To which words the Lord doth presently annexe the ioy and prosperitie of the righteous saying Reioyce yee with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her all yee that mourne for her that yee may sucke and be satisfied with the breasts of her consolation that ye may milke out and be delighted with the brightnes of her glory For thus saith the Lord Behold I will extend peace ouer her like a flood the glory of the Gentiles like a flowing streame then shall ye sucke ye shal be borne vpon her sides and be ioyfull vpon her knees As one whom his Mother comforteth so will I comfort you and yee shall bee comforted in Ierusalem And when yee see this your hart shall reioyce and your bones shall florish like an hearbe and the hand of the Lord shall be knowne among his seruants As if hee shoulde say as men by the greatnes of heauen of the earth and of the sea and by the beauty of the Sunne of the Moone and of the starres doe come to the knowledge of the omnipotencie and excellencie of God by the meanes of such excellent and famous works so also the righteous doe come to the knowledge of the greatnesse of the power riches and goodnesse of GOD by the ineffable graces and gifts which they receiue of him and which they feele and perceiue in themselues For euen as God by the punishments and scourges which hee inflicted vpon Pharao declared to the whole world the greatnes of his seueritie against the wicked so by the gifts of his graces and vnmeasurable benefits which daily he bestoweth vpon the good he showeth the greatnes of his goodnes and his singuler loue with which hee embraceth them Blessed and happy without all doubt is that soule which by gifts and benefits receiued of God doth shew the greatnesse of his goodnesse but vnhappy and miserable is that soule which by punishments and torments dooth make manifest the greatnesse of the Diuine iustice Wherefore seeing that the greatnes of all these which we haue spoken of is so inestimable what shall the riuers be which flow frō these most fluent fountaines Adde moreouer that to these sayings If that the way of Vertue seeme to thee barren fruitles what is it that diuine Wisedome speaketh of herselfe Riches and honour are with mee euen durable riches and righteousnesse I cause to walke in the way of righteousnesse in the midst of the paths of iudgement that I may cause them that loue mee to inherite substance I will fill their treasures What be these riches what be these goods if not of the heauenly which exceede all the riches of this world what may bee compared to them who walke in the way of righteousnes which is Vertue herselfe of the which we speake For if heere there be not found riches more excellent and by this name more worthie then those which the world promiseth why doth the Apostle
so great a good whose Lord is God who possesse God whose inheritance God is for by so much your good is more excellent by how much God is more excellent then the creatures This expresly confesseth the Prophet in the Psalmes saying Rescue and deliuer me ô Lord frō the hand of strangers whose mouth talketh vanity and theyr right hande is a right hand of falsehood that our sonnes may be as the plants growing vp in their youth and our daughters as the corner stones grauen after the similitude of a pallace that our corners may be full and abounding with diuers sorts and that our sheepe may bring foorth thousands and ten thousand in our streets that our Oxen may be strong to labour that there be none inuasion nor going out nor no crying in our streets Blessed are the people that be so yea blessed are the people whose GOD is the Lord. Why doost thou speake thys ô Dauid The reason is in a readines For he that possesseth GOD hee hath that good in which all goods are found which may be desired Let them glorie that will in all other things I will glory onely in the Lord my GOD. So also that holy Prophet dyd glory who said I will reioyce in the Lord I will ioy in the God of my saluation The Lorde God is my strength hee will make my feete like Hindes feete and hee will make me to walke vpon mine high places This then is the treasure this is the glory prepared for them in this world who serue the Lord. This is one and that the greatest reason which inuiteth vs to serue God and a iust complaint is it that God hath against them who will not serue him seeing that he is so good a Lord to them so faithfull a defendour and so sincere an Aduocate With this complaint in times past he sent Ieremy that he might expostulate and chide with the people saying What iniquitie haue your Fathers found in mee that they are gone farre from mee and haue walked after vanitie and are become vaine And a little after Haue I beene as a wildernesse vnto Israell or a land of darkenesse As if he should say No Seeing that this Land hath receaued of mine hands so many victories so much happines Wherefore sayth my people then Wee are Lordes wee will come no more vnto thee Can a mayde forget her ornament or a Bride her attire Yet my people haue forgotten me daies without number who am their ornament glory and beauty If God after this manner lamented in the old Lawe when as his fauours and graces vvere not so perfect what great cause hath he novve to lament seeing that his graces are so much the more excellent by hovve much they are more diuine and more spirituall Of that manner of prouidence by which God espieth out the wicked to chastise theyr maliciousnesse CHAP. XIII IF thou be not mooued with the loue of so happy and blessed a Prouidence in which the good do ioy at least let the feare of that Prouidence moue thee if it be lawfull so to call it with which God doth espy and watch ouer the wicked which is to measure them with theyr owne measure and to handle them according to the obliuion and contempt offered to the diuine Maiestie forgetting them who haue forgotten him and contemning them of whō first he was contemned But that I may speake this after a more homely manner God commanded his Prophet Hosea to take vnto him a wife of fornications that he might demonstrate the spiritual fornication of that people who had refused and put away theyr lawfull Bridegrome and Lord to play the fornicators And hee willed also that the Prophet should haue of that wife sonnes of fornications and the thyrd begotten he should call by an Hebrue name signifying Not my people that he might shew thereby seeing that they for their sinnes would not acknowledge GOD nor serue him as theyr God that he in like manner would not acknowledge them neither would haue them for his people And that he might confirme this sentence he saith by the Prophet a little below Pleade with your Mother pleade with her for shee is not my wife neyther am I her husband as if hee should say as shee hath not kept the fayth and obedience of a good wife towards me so in like manner I will not keepe that loue and prouidence which a good husband is wont to show and vse vnto a good wife See howe plainely our Lord teacheth vs heere how he dooth mete vnto euery one according to his owne measure whilst he dealeth so towards men as men deale with him Therefore the wicked doe liue as neglected and forsaken of the Lord and they are in this world as a patrimony without an heire as a schoole without a maister as a shippe without a guide and as a flock without a Pastour layd open to the deuouring greedines and voracity of Wolues After this manner he threatneth them by the mouth of his Prophet saying I will not feede you that that dyeth let it dye and that that perisheth let it perish and let the remnant eate euery one the flesh of his neighbor The same thing Moses obiecteth to Israel in his song I wil hide sayth the Lord my face from them I will see what their end shall be for they are a froward generation and children in whom is no fayth He sayth I will consider what their end shall be that is I will stand idely and will see what end their misery shall haue at length neyther will I bring any release vnto them Besides these things that haue beene spoken much more plainely speaketh Esay to the people of this kinde of prouidence vnder the name of a Vineyard in the person of the Lord against which when it had beene tilled and much cost and many benefits bestowed vpon it neyther brought forth tollerable fruites he pronounceth this sentence And now I will tell you what I will doe to my Vineyard I will take away the hedge thereof and it shall be eaten vp I will breake the wall thereof and it shall be troden downe And I will lay it wast it shall not be cut nor digged but bryers and thornes shall grow vp I will also commaund the cloudes that they raine no raine vpon it That is I will take away all the ayde and helpe with which I haue hetherto defended it which being taken away destruction and ruine will follow Doth not this kinde of prouidence seeme fearefull vnto thee Tell me what greater danger or what greater misery then to liue without the defence of the Diuine prouidence To be left and layd open to all the persecutions of the world to the iniuries and calamities of this life For seeing that the world is a tempestuous sea and as it were a wildernes full of theeues and fearefull beasts and seeing that there be so many and so great discomodities and
doest thou promise that thou thy selfe wilt performe it This question is aunswerrd by the words of Augustine who sayth Lord giue that thou commaundest and commaund what thou wilt So that he be the same vvho commaundeth me what I ought to doe and he that giueth me grace to doe it Therfore in one and the selfe same thing both the commaundement and the promise are found and God and man doe one and the selfe same thing he as the principall and chiefest cause but man as a cause lesse principall So that God in this busines carrieth himselfe to man as a Paynter who guideth the pencill in the hand of his Scholler and so maketh a perfect picture two perfit this worke but more honour belongeth to the one then to the other So also God worketh with vs in this busines after an absolute manner man hath not wherein to glory but to glory with the Prophet and say Lord thou workest all our works in vs. Therefore be thou mindfull of these words for by them thou mayst interpret all the commaundements of God For all that he commaundeth thee to doe he promiseth also that he will doe it with thee When as therfore he commaundeth thee to circumcise thine hart he sayth also that he will circumcise it so when he commaundeth thee that thou shouldest loue him aboue all things he bestoweth grace vpon thee that thou mayst be able so to loue him Hence it is that the yoke of the Lord is sayd to be sweete For there be two that draw it God man and so that which seemed and was difficult vnto nature the Diuine grace doth make it light and sweet Wherefore the Prophet after the fore-sayd words doth proceede further and say This commaundement which I commaund thee this day is not hid from thee neyther is it farre of It is not in heauen that thou shouldest say who shall goe vp for vs to heauen and bring it vs and cause vs to heare it that we may doe it Neyther is it beyond the Sea that thou shouldest say Who shall goe ouer the Sea for vs and bring it us and cause vs to heare it that we may doe it But the word is very neere vnto thee euen in thy mouth and in thine hart for to doe it In which words the holy Prophet would altogether take away that difficulty which carnall men imagine to be in the precepts of the Lord for they onely looking to the law of the Lord without the Gospell that is to those things that are commaunded and not to the grace which is giuen to obey and walk in those commaundements they accuse the law of difficulty saying that it is greeuous heauy difficult not considering that they expresly contradict Saint Iohn who sayth For this is the loue of God that we keepe his commaundements his commaundements are not greeuous for all that is borne of God ouercommeth the world That is all they that haue conceaued the spyrit of God in their soules by meanes of whom they are regenerated and made his sonnes whose spirit they haue receaued all these haue God in them who dwelleth in them by grace and they can doe more then all that that is not God and so neyther the world nor the deuill nor all the power of hell can hurt them And here-vpon it followeth that although the yoke of Gods commaundements be heauy and burthenous yet that newe strength and fortitude which is giuen by grace doth make it light and tollerable ¶ How Charity also maketh the way easie and pleasant which leadeth vnto heauen WHat wilt thou think if to all these precedent another help be ioyned which is deriued in vs from Charity For it is certaine that it is one of the most principall conditions of Charity to make the yoke of the Diuine law most sweet Wherfore as Saint Augustine sayth by no manner of meanes the labours of louers are burthenous or combersome but are delightfull and pleasurable as the labours of Hunters Fowlers and Fishers For in that which is loued eyther there is no labour or the labour is loued And in another place He that loueth sayth he laboureth not For all labour is contrary vnto them that doe not loue It is onely loue that blusheth at the name of difficulty What is it that maketh that a mother doth not feele the continuall labours and troubles which she hath in bringing vp her children but onely loue What is it that maketh an honest and a good vvife to attend night and day vpon her weake and sickly husband but onely loue What doth moue beasts also that they are so carefull to bring vp and foster their young ones and to giue them meate from their owne mouthes that theyr yong may haue to eate what doth moue them I say so to trouble and torment themselues that they may liue safely and what doth moue them so strongly to defend them endangering their owne lifes but true loue What is the cause why Saint Paule sayd with so magnanimous a spirit Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter Neuertheles in all these things we are more then conquerers through him that loued vs. For I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. What is the cause why the holy Martyrs of Christ so feruently desired martirdome as the hart desireth the water brookes but true loue What is the cause why Saint Lawrence lying vpon the Gridiron in the midst of his torments sayde cheerefully that the flames did comfort and refresh his limbs but that great desire by which he longed for martirdom which was kindled with the flames of this loue For true loue thinketh nothing hard nothing bitter nothing greeuous nothing deadly as Petrus Rauennas sayth What sword what wounds what paynes what death can preuaile against perfect and true loue Loue is an impenetrable coate offence it resisteth darts it beateth backe the sword it tryumpheth ouer dangers it scorneth death if it be loue it ouercommeth all things Therefore ô man loue God loue him wholy that thou mayst ouercome and subdue all sinnes without labour The warre is pleasant and the combat delicate onely by loue to carry the victory ouer all crimes and vices This sayth he Neyther is true loue content if it conquer all labours and troubles but the very nature of loue desireth to sustaine moe labours and troubles for his sake whom it affecteth Hence ariseth that ardent desire of martyrdome which righteous and truly religious men haue that is to shed and poure forth
constancie But what shall I speake of the arts and inuentions vvhich that ingenious and witty cruelty I say not of men but of deuils hath deuised to ouer-throw and confound with corporall tortures fayth courage fortitude Some of them after they were most cruelly martyred and theyr flesh all to be-torne and rent were cast vpon a floare all sette with goades and prickes that theyr bodies all at once might be goared and 〈◊〉 with a thousand woundes and that they might feele a generall greefe throughout all theyr members that theyr intollerable payne might striue for victory with their faith Others beeing condemned were commaunded to walke vpon hote burning coales with their naked feete Others beeing tyed to the tayles of horses were drawne ouer thornes and bryers and rough places Others were condemned to wheeles stucke all round about with sharpe kniues that theyr bodies being put vppon them whilst they turned about might be cutte small peeces Others were stretched vpon Racks and their bodyes beeing harrowed and furrowed from top to toe with yron crookes and peircers did openly show their naked bowels the flesh being puld of and their ribs lying bare What shall I say more seeing that the barbarous and more then beastly cruelty of Tyrants not being contented with these torments hath found out a certaine new kind of cruelty With certaine instruments they so brought together two high sturdie trees that their tops touched one the other to one of these tops they bound the right foote of the Martyr to the other the left Then losing the Trees to their old scope they carried the body with them and violently tare it in peeces and each tree carryed with it his part into the ayre In Nicomedia among other innumerable Martyrs one was beaten so long till his white ribbs appeared through his bloody wounds for the scourges and whippings had peece-meale puld away the flesh then they washed his whole body with most strong vinegar after vinegar stuffed all his wounds ful of salt The Tyrants not yet satisfied with these dire discruciatements and extreame tortures when they saw that the Martyr yet breathed they cast his halfe dead body vpon a gridyron vnder which they made a fierce scorching fire haling the gridyron this way and that with their yron hookes vntil the body being fully rosted the sanctified pure-purged soule passed to the Lord. And thus those most barbarous inhumane butcherly murtherers inuented tortures more cruel thē death which notwithstanding was wont to be termed the terriblest of all dreadful things For they sought not so much to kill as to slay with vnheard of torments without any deadly wound by a lingering death and with intollerable greatnesse of dolours and sorrowes Surely these Martyrs had not bodies vnlike to ours or which were of another substance their flesh was as our flesh and theyr complexion was the same with ours neyther had they another God for theyr helper besides our God neyther did looke for another glory then that wee looke for Proceede therefore if they haue obtayned eternall life by so violent death why should we feare for the same cause at the least to mortifie the euill concupiscences of our flesh If they died through hunger wilt not thou fast one day If they with their mangled bodies perseuered in prayer why wilt not thou being sound and in health with bended knees continue a little in prayer If they were so patient that without resisting or contradiction they suffered their members to be maymed and detruncate and theyr flesh to be torne in peeces why wilt not thou abide that thine appetites and thine vnruly affections should be circumcised and mortified If they many yeares and many moneths sat imprisoned in darke dungeons why wilt not thou a little be contayned and shut vp in thy chamber If they haue not refused to haue their shoulders furrowed and mangled with whips and scourges why wilt not thou chastice thine If these examples doe not suffice thee lift vp thine eyes to the Crosse of Christ and behold who is he that hanging vppon it suffered so great and so cruell things for the loue of thee The Apostle sayth Consider him that endured such speaking against of sinners least yee should be wearied and faint in your minds This is a fearefull and a dreadfull example what way so euer thou shalt consider of it For if thou lookest vppon the torments there can be no greater If thou respectest the person who suffereth a more excellent cannot be giuen If thou examinest the cause for which he suffereth not for his owne offence for he is innocency it selfe neyther suffereth he of compulsion for he is the Creatour and Lord of all creatures but of his mere goodnes and free loue Yet for all this he suffered so great torments not only in his body but also in his soule that the torments of all Martyrs of all men that euer haue been in the world are not to be compared with these This was such a spectacle that the heauens were astonished the earth trembled rocks claue in sunder and all the insencible creatures felt the indignity of the thing How therefore commeth it to passe that man should be so insencible blockish that he should not feele that which the brute elements haue felt with what face can he be so ingratefull that he should not study somewhat to imitate him who hath done and suffered so great things that he might leaue vs an example For euen so as the Lord himselfe affirmeth Christ ought to haue suffered and so to enter into his glory For seeing that he came into the world that he might teach that heauen is not to be cōpassed by any other way then by the Crosse it was necessary that the Lord himselfe should first be crucified that a courage might be put into his Souldiers seeing their Captaine to be so cruelly and inhumanely handled and intreated Who then will be so ingratefull wicked proud and impudent who seeing the Lord of Maiesty with all his friends and chosen ones to walke such difficult wayes and yet he himselfe will be caried in an Horse-litter and on a bed of Downe led his life in deliciousnes King Dauid commaunded Vrias whom he had called from warre to goe into his owne house to sup sleepe with his wife but the good seruant answered The Arke and Israell and Iuda dwell in tents and my Lord Ioab and the seruants of my Lord abide in the open fields shall I then goe into mine house to eate and drink and lye with my wife by thy life by the life of thy soule I will not doe this thing O good and faithfull seruant who by so much is worthier of prayse by how much he is vnworthier of death And thou ô Christian seeing thy Lord lying vpon an hard Crosse hast thou no respect of him neyther doost thou yeeld honour reuerence vnto him The Arke of God made of incorruptible Ceder wood
and establish this question and matter vnlesse also the contrarie arguments and obiections bee refuted therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them in which we plentifully aunswere all the excuses and obiections which are wont to be alledged of naughtie men why they doe flie and eschew Vertue Because the matter and subiect of these two Bookes is Vertue wee would not haue the Reader to be ignorant that by this word Vertue we barelie or solely vnderstand the habite of Vertue but also her actions and duties to the which that noble habit is ordered and disposed because the Figure is very well knowne that the effect is signified by the name of the cause the cause by the name of the effect THE FIRST BOOKE OF THE SINNERS GVIDE In which is contayned a large and copious exhortation to keepe Gods commaundements THE FIRST TITLE That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the Diuine perfection CHAP. I. TWO things chiefely Christian Reader are wont to mooue and stirre vp the will of man to any good action One is the bond by which we are bound to iustice the other is the profit and fruite which proceedeth issueth of this action For it is the iudgement of all wisemen that these two things are to be considered of in euery matter and action to wit Honestie and Profit which are as it were the two spurres of our Will which pricke it forward and encourage it to take any action in hand Of these two although for the most part Profit is more sought after and desired yet Honestie is more effectuall and powerfull For there is not any profit or commoditie to be found in this world although it be great which may compare with the excellencie of Vertue as also there is no losse or discōmoditie so great or grieuous which a wise man ought not rather to choose then to runne into anie vice as Aristotle auerreth Seeing therefore that it is our purpose and meaning in this Booke to inuite men to the loue of Vertue and to ensnare them with the beautie of it I take it that we shall doe very well if we begin of this more principall part declaring the bond by which we stand bound to Vertue and therefore to God himselfe also who seeing that he is goodnes it selfe doth commend nothing in this world doth desire nothing doth not account any thing precious but onely Vertue Therefore with great care and diligence let vs consider those iust titles and claimes which God hath to demaund and exact this so great debt and bond of vs. But seeing that they be innumerable wee will onely induce sixe of the chiefest euery one of which seuerally do binde man with out any excuse to him in whatsoeuer he can or may The first and greatest and which can lesse be declared or expressed is to be him that he is to which is referred the greatnes of his Maiestie and all his perfections Hetherto pertaine the incomprehensible magnitude of his goodnes mercy iustice wisedom infinite power noblenes beautie faithfulnesse truth benignitie happines maiestie and the other riches and perfections that be in him which are such and so immeasurable that as a certaine famous Doctor saith if the whole world were ful of bookes and all creatures Writers and all the water of the Sea ynck first all the bookes should be filled first all the Writers should be wearied and first all the Sea should be exhausted and drawne drie then one alone of his perfections should be described absolutelie and as it is in deede and in it selfe The same Doctor also saith if God should create a newe man and should giue vnto him a hart so ample capable and spacious as are all the harts of men ioyned and mixed together if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections it would faint die or breake in peeces by reason of the greatnes of that ioy and pleasure which should redound to it except it were preserued by the singuler power of GOD. This therefore is the first the most equall and iust reason by which we are bound to loue God and to serue obey him who is truth it selfe in so high a degree that the very Epicures themselues who are the ouerthrowers and destroyers of all Philosophy for they denie the diuine prouidence and the immortalitie of soules doe not denie that there is a Religion which is the worship and adoration of God For one of them disputing in that Booke which Tully writ of the nature of the Gods confesseth and prooueth very strongly that there is a God and also he acknowledgeth the altitude of his admirable and wonderfull perfections and for them he saith that he is to be worshipped adored and reuerenced for this is due to the greatnes and excellencie of this most noble substance Therefore he is to bee worshipped by that name and title onely if hee had not anie other For if we honour and reuerence a King for the onely dignitie of his presence although hee be without his kingdome where we receiue no benefit by him why rather should we not giue and exhibite all honour and reuerence to this Lord who as Iohn testifieth hath written vpon his garment and vpon his thigh The King of Kings and Lord of Lords It is he that with his three fingers doth beare vp the round Globe of the earth doth dispose of causes moueth the heauens it is he that changeth times altereth the elements diuideth the waters bringeth forth the windes engendereth causes giueth influence to the Planets and as an vniuersall King and Lord doth nourish and sustaine all creatures That also is of greater moment that his kingdom is not by succession or by election or by inheritance but by nature For euen as a man naturally is greater thē a Pismier so that most noble substance in greatnes doth far excell all other things created insomuch that euery thing whatsoeuer it be and the whole vniuersall world in his eyes haue scarce the quantitie and bignes of an Emmot If that vnhappy Philosopher acknowledged and confessed this truth why shall not Christian phylosophy acknowledge and confesse it This therefore teacheth that although there be many titles and names by which wee are bound to God yet this that we now entreate of doth excell them all the which is of such weight valuation that if there were no other this alone deserueth all the loue and seruice of man yea though he had infinite and innumerable soules and bodies which might attend and waite vpon his worship and loue That alwaies hath beene the care and studie of the Saints whose loue were so pure and sincere that of it S. Bernard saide Pure loue doth not take strength from hope and yet feeleth not the hurt of distrust As if hee
should say that true loue is not kindled through hope to worship God by which it hopes for any reward from God neither to waxe colder although it knowe that it should receiue nothing of him for it is not mooued through lucre and profit but through pure loue which is due to that infinite goodnes Although this reason chiefely doth binde vs vnto God yet it doth lesse moue the weake and imperfect and that for two causes The first is because our owne proper commodity doth moue by so much the more by howe much our owne proper loue hath taken deeper roote in the soule The second is because many men being rude and ignorant doe not vnderstand the dignitie and beauty of that supreame goodnes For if they had receiued the knowledge of it this onely glory splendour would so steale theyr harts from them that beeing content with it alone they would desire no other thing Therefore I think it not amisse to open a window to these men and to yeelde them some light that they may know more of the greatnesse of thys Lord. This doctrine is borrowed of that excellent great Diuine Dionisius who hath no other purpose in his mistical Theologie then to shew the dignitie of the Diuine essence bee ing compared with all other things created teaching that in the contemplation of God our eyes are to bee turned from all the perfection of the creatures least we be deceiued being desirous to measure him by them but leauing all these inferiour things we must lift vp our minds to the contemplation of one Essence which is aboue all Essences of one substance which is aboue all substances of one light which is aboue all lights in comparison of which all light is darknes of one beautie which is aboue all beautie to the which if all beautie be compared it is deformitie and abhomination The clowde into which Moses entred when he talked with the Lord doth signifie this vnto vs which couered the face of all things which were not God that by this meanes the true God might be knowne more easily and more exactly Thys thing also Elias signified couering his eyes with his Mantle when hee saw the glory of God passing by For a man ought to turne away his eyes from all things as vnworthy when hee will contemplate vpon the Diuine glory This will bee showen more manifestly if we consider the great difference betweene a thing vncreate and a thing created that is the difference between the Creator and the creature For we see that all the creatures had a beginning and that they may haue an end but he neither had beginning neither can haue end The creatures acknowledge a superiour and depend of him The Creator neyther acknowledgeth superiour nor dependeth of any The creatures be mutable and subiect to diuers alterations the Creator hath neither mutation in himselfe nor any alteration The creatures are mixt and compound but in the Creator no composition is found by reason of his pure simplenes For if hee was compounded of many parts hee should haue one to compound him who should be before him which is impossible The creatures may be moe then they are haue more then they haue know more then they know The Creator cannot be moe then he is seeing that the perfection of the whole Essence is in him neyther can he haue more then he hath seeing that in him is the bottomlesse deepenes of all riches neyther can he knowe more then he doth know seeing that his wisedome is infinite and his excellency eternall to which all things are as present For which cause the great Philosopher Aristotle called the Creator a pure act signifying that hee is the chiefest and greatest perfection to which nothing may be added for it is impossible that he should participate more of that substance wherof he is neyther can any thing be thought of which is wanting in him All creatures doe fight vnder the banner of mutability for like needy and poore beggers they may be mooued to seeke for that which is wanting vnto them but he hath no cause at all to moue himselfe because nothing is wanting to him and he is found in euery place All other things are found to be diuers and differing and one to be distinguished from an other but in him there is found no distinction of seuerall parts by reason of his great simplenes so that his Being is his Essence his Essence is his power his power is his will and his will is his vnderstanding and his vnderstanding is his intent and his intent is his wisedome and his wisedom is his goodnes and his goodnes is his iustice and his iustice is his mercy which although they haue contrary effects as to pardon and to punish yet in him really and in deede they are one and the same in so much that his iustice is his mercy and his mercy is his iustice and so in him these operations and perfections appeare onely but are not contrary in deede as Augustine hath well noted For he is most misticall and most powerfull most beautifull and the strongest stable and incomprehensible without place and in euery place inuisible and seeing all things immutable changing all things hee doth alwayes worke and is euer quiet hee doth fill all things and is not included hee is stretched ouer all things and not diuided he is great without quality and therefore immeasurable hee is good without quality and therefore exceeding perfectly good To be briefe that I may speake many things in few words all things created as they haue their essence â—ircumscript which comprehendeth and contayneth them so haue they their power limited and finit to which they are extended and their limited labours in which they are exercised and theyr circumscript places in which they stand and theyr certaine names by which they are called and demonstrated and theyr particuler definitions by which they are declared their particuler praedicaments vnder which they are contayned But that supreme iustice as it is infinite in essence so is it infinite in power and in all other things and as it hath no definition by which his nature is defined so it hath no praedicament vnder which it is contayned no place in which it is limited nor name whereby his right propriety may be signified Yea rather seeing that he hath no name as Dionysius sayth he hath all names for in him are found all perfections which in these names are comprehended and signified Whereupon is inferred that as all creatures are finite and limited so are they comprehensible but that deuine Essence solely as it is infinite so is it incomprehensible of all created intelligences For euen as saith Aristotle that which is infinite hath no beginning so neither absolutely nor fully can it be comprehended of any intelligence vnlesse of that which comprehendeth all things What other thing doe those two Seraphins signifie which the Prophet Esay saw standing before the Lord
Lyon was giuen to the man by the Suffrages of the people Afterwards as Appion proueth by the testimonie of the whole people of Rome Androdus ledde this Lyon by a small thong of leather through out the whole Cittie about all places where men meet to talke and to be merry and much money was giuen to Androdus a long while after the people euery where cast flowers vppon the Lyon Furthermore one Helpis of Samos sayling into Affrica his shyp standing by the shoare and he going on land espyed a Lyon fearefullie gaping vpon him for dread of whom he gotte vp into a tree But the Lyon lying him downe at the roote of the tree with that gaping that he terrified with that he desired and besought helpe and pittie A bone through hys strong and fierce byting and griping stucke fast in his teeth which so hindered his feeding that hee was almost pined to death Helpis seeing the thing came out of the tree and pulled out the bone hee holding and applying his mouth to his hand And so long as the shippe stayed by the shoare the Lyon requited the benefit of his helper for he continually daily bringing his prayes to him feasted all that were in the shyppe No lesse admirable is that which is remembred of another Lyon who fighting with a Dragon was wonderfully ouerbidden and ouer-matched of him so that through the woundes that the Dragon gaue him his life was greatly endangered by great chaunce a certaine Knight beeing on hunting came that way and seeing the Lyon in such hazard helped him and killed the Dragon For which benefit the Lyon followed the Knight and neuer left him afterwards and when the Knight went foorth to hunt the Lyon did his part in the chace But when as the Knight tooke shippe without the Lyon the Lyon seeing himselfe forsaken and left of his Maister cast himselfe into the sea and by swimming followed the shyp but beeing wearie through too much labour hee was drowned in the vvater no body being at hand to help him What shall wee say of the fidelitie gratitude of Horses Plinie reporteth of certaine Horses which lamented the death of their Maisters of others which shed teares for the death of their Maisters King Nicomedes being slaine his horse pined away to death Some Horses haue reuenged their maisters death with their heeles and with byting So a certaine King of the Scythians beeing slaine when as the conquerour came to dispoyle his slaine enemie he was killed of his horse with his blowes and byting These are light and slight if we compare them with the fidelitie friendship and gratitude of doggs of which the same Plinie doth remember admirable things Hee writeth of a dog which did fight against theeues and beeing sore beaten would not depart from his slaine Maister but driue away birds and wilde beastes that they should not teare the dead body And that a dog Iason Lycius his Maister beeing slaine woulde eate no meate but died through hunger But hee speaketh of another admirable beyond the rest which hee testifieth to haue happened at Rome in his tyme Appius Iunius and Publius Silius beeing Consuls When as punishment was inflicted vpon a certaine youth in the matter and cause of Nero Germanicus his dogge could not bee driuen from the prison neyther would he depart from his Maister but his Maister beeing cast into that place whether condemned men were throwne he sent forth lamentable howlings a great company of the people of Rome standing about him But heare more wonderfull things when one of the standers by had cast meate to the dogge the dogge tooke it and layde it vpon the mouth of his dead maister At length when as by the sentence of the Iudge the dead body was cast into the Riuer of Tyber the dogge endeuoured to keepe it vp that it might not be drowned What can be worthy of greater admiration In the time of Henricus Auceps the Emperour a certaine dogge in the pallace of Caesar knowing the enemie of his Maister ranne vpon him and with a suddaine snatch bytte his right hand and as though the matter had been well doone hee returned to his friendes wagging his taile All that were present maruailing at it and hee that was bitten beeing asked in vvhat thing he had wronged the dogge he confessed that he had secretly killed the Maister of the dog lying a sleepe beeing wearied his dog striuing much against it but all in vaine If therefore beastes in whom there is no reason but onely a certaine sparke of a naturall instinct by the which they acknowledge a benefit be so gratefull and are aydful in what they may and doe obey and serue their benefactors howe can it bee that man should be so carelesse and so forgetfull of him frō whom come and flow to him so many benefits seeing that hee is enobled with so great a light to acknowledge benefits receiued Is it possible that hee shoulde suffer himselfe to bee excelled of beastes in the lavv of humanitie fidelitie and gratitude especially seeing that they are infinitely greater which man hath receiued of God then those which beastes can expect of man seeing also the person vvho dooth giue and the loue frō which they are giuen the intent for which they are giuen are much more excellent and that GOD doth not giue that he expects lucre or gaine thereby but of his meere grace and loue towards vs Surely it is a thing to bee astonished and amazed at and which doth sufficiently and euidently argue that there is a certaine kinde of deuils which doe blind our vnderstanding harden our vvill and disturbe our memory that wee may not remember so great a benefactour Furthermore if it be so great an offence not to remember this Lord vvhat I pray thee and how great vvill it be to offend him yea to offend him with his owne benefits The first degree of ingratitude sayth Seneca is not to recompence benefits with benefits the second is to forget the benefactour the third is to doe ill to him who hath doone well to thee and that seemeth to be most vilde and vnworthy but who doth offend his benefactour with those same benefits which hee receiued of him and doth conuert those benefits to the iniury aud hurt of his benefactour Truly I know not whether any man may bee found in the world who dooth that vnto another man vvhich many men dare doe vnto GOD himselfe Who is that man although he be neuer so dangerous and wicked who when he hath receaued most ample and large gifts of a King or Prince that with them will foorth-with muster together an Armie and set vpon the King And doost thou wretched man with those same benefits which God the giuer of all good things hath bestowed vpon thee mooue warre against him and stirre vp and sette thy self against him What greater wickednesse can bee thought of Would it not be a wickednesse
with the Windy-colicke that often his life was endangered by it he stroue with death When on a time he had lost together with his speech all his sence so that there was scarcely left any hope of longer lyuing they applying a little phisicke vnto him forth-with againe he began somewhat to breathe and by little little to come vnto himselfe At the length on a suddaine he began to prayse the Lord crying out with a loude voyce All things which thou hast spoken ô blessed Iesu are most true And he repeated these words very often Those religious men that stoode about him meruailed at him and asked him how he did and why he sayd so He aunswered none other thing but doubled the same saying ouer againe All things which thou hast spoken ô blessed Iesu are true Some that were present sayd that the greatnes of his payne and disease had disturbed his reason and iudgement and that this disturbance did cause him so to speake To whom he aunswering sayd It is not so my brethren but I doe speake with a sound iudgement and with a good vnderstanding that those things are most true which our Sauior Iesus Christ spake They said vnto him again surely we confesse as much that it is so but for what intent doost thou speake it Because sayth he he sayth in the Gospell that whosoeuer for the loue of him shall forsake his parents he shall receaue an hundreth fold in this world and shall haue life euerlasting in the other The experience of this I haue now in my selfe and I confesse with all my hart that now I haue receaued an hundred fold in this life for the greatnes of the griefe which I now suffer is so sweet vnto me for the certaintie of the hope which I haue of my saluation that I woulde not change my Christ with the hundreth fold of all those things that are in the vvorld And if I that am so great a sinner doe receaue so great consolation in my griefes and paines what shal holy and perfect men receaue in their reioycings For that spirituall ioy vvhich hath brought this hope vnto mee dooth farre exceede all that worldly ioy which I possessed in this world When they had heard these things all they that stoode by meruailed that a man vnlearned illiterate should vtter so great misteries but surelie it was the holy Ghost that dwelled in his hart that spake these things in him Therefore by this example it is very manifest that God with out any pompe or preparation of these temporall blessings can giue to his much more aboundance and many moe precious blessings then those were which they left for him and by consequent it is hence euident howe shamefully they erre who thinke that no reward is destined and ordained for Vertue in this life To banish therefore this errour so dangerous besides those things which haue beene spoken the twelue priuiledges prerogatiues which follow shall be most profitable in which we will handle and discourse of the twelue admirable fruits and preheminences which attend and waite vpon Vertue in thys life that by them the louers of this world may vnderstand that in Vertue there are found many moe excellent blessings then they suppose And although to the perfect knowledge of thys the experience and vse of Vertue herselfe were necessarie that thereby we might the better know her riches and commodities yet that which is wanting in this respect Fayth shall supply which confesseth acknowledgeth the truth of the diuine and holy Scriptures by the testimonies of which I will approue all things which I am to speake of this matter that we should at no time doubt of the excellencie of Vertue THE TWELFTH TITLE That the first priuiledge or prerogatiue of Vertue doth bind vs vnto her which is the speciall prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked CHAP. XII WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue we wil beginne of the first and principall from which as from a liuely fountaine all the rest doe flow and that is of the prouidence and fatherly care which God vseth towards them who do serue him Although there is in him a generall prouidence ouer all his creatures yet he hath a singuler and a speciall prouidence onelie ouer them whom hee hath chosen that they should be his and seeing that he accounteth of them as of his sonnes he hath also giuen vnto them a childes hart and a filiall spirit and he in like manner beareth towards them the hart of a most louing tender Father and therefore he hath ouer them a care a prouidence equall vnto this loue But how great that prouidence is it cannot be vnderstood vnlesse of them which haue tried or at least haue seene or haue read with industrie attention those places of Scripture which speake of this prouidence Whosoeuer shall doe this hee shall see that generally all these things are directed to that end For all things haue reference and are turned about these two points no otherwise then the heauen about his poles that is about the Commaundement and the Promise For here the Lord commaundeth obedience to man and obseruaunce of his precepts there he promiseth great rewards to them who obserue keep them threatneth fearefull punishments to them who breake and violate them This doctrine is deuided after that manner that all the morrall bookes of the sacred Scripture do cōmaund and promise and the historicall doe shew the true effect of this or that showing how differently GOD carrieth himselfe towards the good euill But seeing that God is so magnificent and so liberall and man so miserable and so fraile he so rich in promising this so poore in giuing greatly different is the proportion of that which he commaundeth in respect of that hee giueth so that he commaundeth few things but giueth verie many he commaundeth loue and obedience both which hee himselfe giueth and for them he offereth inestimable blessings as well of grace as of glory both in this life and that to come Amongst these wee giue the first place to his loue and fatherly prouidence which he beareth towards them who are receiued of him for sonnes which loue exceedeth al loue prouidence which all earthly fathers haue or can haue towards their sonnes The reason is this because euen to this day there hath not been found any Father who hath layd vp prepared so great blessings for the good of his chyldren as GOD hath prepared prouided for his children that is the participation of his owne glorie Neyther hath any Father laboured or taken so much paynes as hee who hath for them shedde his owne blood To conclude neyther doth any Father watch and keepe his vvith so great care and diligence as God dooth his who are daily in his eyes and to whom he is present in
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
full of God and of the diuine loue so that it is not able to beare so great a burthen of pleasures neyther is her whole capacity sufficient to beare and carry so great felicity and happines So it is written of holy Effrem that oftentimes he was so full of the wine of this heauenly ioy and delight that the frailety of his body beeing vnequall to the burthen hee was not able to vndergoe the greatnes of the pleasures and therefore he was constrayned to exclaime and cry out ô Lord depart a little from mee for the frailty of my body is not able to sustaine the greatnes of thy delights O admirable goodnes ô vnmeasurable sweetnes of this supreame Lord which is with so large an hand communicated to his creatures that the strength and valour of theyr minds is vnable to carry the aboundance of so great ioy Therfore with this heauenly drunkennes all the sences of the soule are brought a sleepe this dooth bring the sleepe of peace and life by this the soule is lifted vp aboue it selfe it knoweth loueth and tasteth more then it could by her naturall essence Hence it is that as water set ouer fire when it doth waxe hot as though it had forgot the owne proper nature seeing that all heauy things are carried downwards boyleth and swelleth aloft imitating the nature and lightnes of the fire by whose force it is hoysted and eleuated with that motion so also the soule inflamed with that heauenly fire is exalted aboue it selfe is whirled about with a certaine force and is carried vp to heauen whence that fire is sent it boyleth with a most seruent desire of God and with a most vehement force runneth into his embrace it stretcheth out it selfe and lifteth vp her armes on high trying if shee can flye vnto him whom shee loueth But when she seeth that she cannot come vnto him she ceaseth not to desire him and when she knoweth that shee is frustrated of her desire yet one comfort doth yet remaine to send into heauen sighes and grones fetched from the bottom of the hart and to say with the Spouse in the Canticles I charge you ô daughters of Ierusalem if you finde my beloued that you tell him that I am sick of loue Which kinde of languishment the Saints doe say to spring of that that man is hindered and cannot bring the vnmeasurable desire of his hart to his wished end purpose Doe not destroy thy selfe sayth a certaine Doctor for this impatient desire for this languishment is not deadly but for the glorie of God that the sonne of God may be glorified by it But what tongue can eloquently and learnedly enough vtter the greatnes of these delights which the friends of God enioy in that florishing pageant of Salomon or bedde curiously wrought of the wood of Libanon whose pillers are of siluer the pauement of gold This is the place of the spirituall marriages which therefore is called a bedde because it is a place of rest and loue I say a place of perfect rest of liuely sleepe of celestiall pleasures which how great they are none can know but those that haue learned by experience But we may attaine to some knowledge and science of these things out of most weighty and pregnant coniectures for hee that diligently considereth the greatnes of the goodnes loue of the sonne of God who for the loue of man-kind vnderwent so vnheard of reproches and torments he shall vnderstand that it is impossible that it should be difficult and hard to come by that wee seeke for heere when as that is altogether nothing in comparison of them What will hee not doe for the righteous who hath doone such things for the vnrighteous what friendship will he not shewe to his friends who hath vnder-gone so cruell punishments for his enemies This is some-what disclosed bewrayed vnto vs in the Canticles where so many fayre and louing speeches so many delights are read of betweene the Bridegrome and the Bride who is the Church or any soule vnder the estate of grace where so many louing amiable words are spoken one to the other as no eloquence no loue can faine or imagine greater or more louing We haue another coniecture in respect of men I say of righteous men and true louers of God For if thou narrowly siftest and lookest into their harts thou shalt finde there a seruent desire and a serious meditation by what manner of meanes they may chiefely serue their Lord GOD and that for his loue if it might be they would be cutte into a thousande peeces at the least that they might please and gratulate him in some matter which they knew might be gratefull and acceptable vnto hym of whom they are so deerely loued and are daily loaden vvith such heapes of so many benefits recreated with so many solaces and gouerned with so great prouidence Tell me nowe if man who is a creature so vnfaithfull and vnapt to any good come to this degree of faithfulnes with God what will hee doe againe to man whose goodnes whose charitie and whose faithfulnes is infinite If his propertie be that hee is holy with the holy and good with the good and the goodnes of man come to so great perfection whetherto I pray thee shall the goodnesse of God proceede If God striue with the good in goodnesse howe great I pray thee shall that excellencie be in thys glorious striuing And if as wee haue spoken a little before a righteous man doth wish to be dismembred and to be puld into a thousand peeces because that he burneth with the loue of God at least that he might please God what will not GOD himselfe doe that he may cherrish this righteous man and doe good vnto his friend that he might comfort him whom hee loueth This can neither be expressed with the tongues of men nor be apprehended with the vnderstanding wherefore it is sayd of the Prophet Neither that the eye hath seene nor the eare hath heard neither hath it entered into the heart of man what God hath prepared for them that feare him Which is not onelie to be vnderstood of the blessings of glory but of those which are of grace as Saint Paule testifieth Doth it now appeare vnto thee my brother that the way of Vertue hath her delights and pleasures Dost thou thinke that all the allurements of the louers of thys world may be compared with these delights What comparison can bee betweene Christ and Belial light and darknes earthly delights and heavenly pleasures the enticements of the flesh and the ioyes of the holy Ghost To conclude the delights of the creatures and the sweetnes of the Creator For it is most certaine that things by howe much they are more noble and more excellent by so much they are more powerfull to procure greater pleasures Tell me what other thing the Prophet meant when he said A
small thing vnto the iust man is better then great riches vnto the wicked And in another place A day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my GOD then to dwell in the Tabernacles of wickednesse To be briefe what other thing meane those words of the Spouse in the Canticles Thy breasts are better then Wine and a little after We will reioyce and be glad in thee beeing mindfull of thy breasts aboue wine That is mindfull of the most sweet milke of thy consolations and comforts with which thou refreshest and nourishest at thy breasts thy spirituall children which is sweeter and more pleasant then all vvine By that wine he vnderstandeth not materiall wine as neither in the breast of God we know that there is milke nor the delights and ioyes of the worlde such as the whore in the Reuelation beginneth to her louers sitting vppon many waters and hauing a golden cup in her hand full of abhomination and of the filthines of her fornication making drunken and peruerting the iudgment of all them that dwell in Babylon least they should foresee their destruction and repent them of theyr wickednes ¶ How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations IF in prosecuting this matter thou shalt aske me in what matter the righteous chiefely enioy these consolations of vvhich we haue hetherto spoken God himselfe will make answere vnto thee by the mouth of his Prophet Also the strangers that cleaue vnto the Lord to serue him and to loue the Name of the Lord and to be his seruants euery one that keepeth the Sabaoth and polluteth it not and embraceth my couenant them will I bring to mine holy mountaine and make them ioyfull in mine house of prayer For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer sayth the harts of the righteous are inflamed with the loue of theyr Creator and are oftentimes lifted aboue themselues and doe thinke that they are in the company of Angels and there in the presence of the Creator they sing loue breathe praise sorrowe ioy eate and are hungry drinke and are a thirst and by euery way contend to be transformed into their Lord whom they do contemplate by fayth worship by humilitie seeke by desires enioy by loue Then they shall acknowledge howe true it is of our Sauiour That they might haue my ioy fulfilled in themselues Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule illuminating the vnderstanding reioycing the will renuing the memory and gathering all her cogitations to God there they embrace him with the armes of loue and haue I know not what in them they desire to holde hym with all theyr strength neither will they that hee should depart from them And as Iacob who stroue with the Angell woulde not let him depart so the hart after his manner striueth with the Diuine sweetnes neyther will let it depart but valiantly keepeth it as a thing in which he hath found all that he sought for and desired and saith with S. Peter in the mount Lord it is good for vs to be heere The soule placed in this estate very vvell vnderstandeth the phrase and right idiome or proprietie of the booke of the Canticles but especially it tuneth accenteth that most sweet song His left hand is vnder mine head and his right hande doth embrace me And Stay me with flagons and comfort mee with apples for I am sicke of loue Then the soule sette on fire with that diuine flame greatly desireth to be dissolued and to be deliuered out of this prison teares are her bread day and night as long as this deliuerance is deferred Death is her wish and lyfe her patience Without intermission shee repeateth that of the Canticles O that thou werest as my brother that sucked the breasts of my Mother I would finde thee without I would kisse thee thē they should not despise me Then wondering at herselfe she thinketh after what manner these treasures haue beene hid all the time past and seeing all men capable of so great good shee desireth to goe into all streets and high-waies and to cry out to all men and to say Whether hast yee yee fooles and vnwise What seeke yee Why doe yee not hasten Why doe ye not contend that ye may enioy this blessing Tast and see how sweet the Lord is blessed is the man that trusteth in him For after that she hath tasted of the spirituall sweetnes all flesh is vnsauery vnto her all societie is a prison vnto her all solitarinesse shall seeme a Paradice and her delight shall be to cleaue vnto the Lorde whom she loueth All honor shall be a burthen all houshold gouernment and disposing of riches shall be to her a kind of martyrdome She shall not suffer any thing either in heauen or in earth to disturbe her pleasures and therefore she will watch that no externall cogitations or cares enter into her hart There shall be but one loue vnto her one desire shee shall loue all thinges in one and shall loue one thing in all Very well said the Prophet Whō haue I in heauen but thee I haue desired none in the earth with thee My flesh fayleth and mine hart also but GOD is the strength of mine hart and my portion for euer He that commeth to this happinesse hee thinketh not that he hath any more an obscure knowledge of diuine things but he supposeth that he dooth see with other eyes for hee feeleth those motions and those changes in his hart which are as infallible arguments and most firme testimonies of the truth of his fayth When the day is stormie and bringeth tediousnesse hee desireth a quiet night that hee may poure out his soule before the Lord and that he may passe the night with God No night is too long yea that which is the longest seemeth to bee the shortest If it be a cleere night hee lifteth vp his eyes that hee may contemplate and beholde the beautie of heauen the splendour of the starres and Moone and all these things he considereth of with new eyes and with new ioy farre different from the former He considereth of them as Images of the beautie of his Creator as glasses of his glory as messengers and interpretors who declare his maiestie as testimonies of perfection which is in him as gyfts which the Bridegrome sendeth to his Bride to continue and increase loue euen to that day in which hee shall take her with his hand and in his heauenly pallace shall solemnize with her that euerlasting marriage The whole world seemeth one booke vnto him which speaketh of the wonders of God one Epistle which hee sendeth to his beloued one instrument of his loue These be the nights my
worlde for his sake shall receaue an hundreth fold heere and shall inherite euerlasting life Behold therefore my brother what an excellent good it is that hetherto I haue shewed thee behold to what I inuite thee consider whether any will say that thou art deceaued if for the loue of it thou shalt forsake the world and all things which are therein Onely one inconuenience this good hath if so that it may be called an incoÌ„uenience why it is not esteemed amongst wicked men that is because it is not knowen vnto them For this cause our Sauiour said That the kingdome of heauen was like vnto a treasure hid for this good is indeede a treasure but hid not to these that possesse it but to others That Prophet very well knew of the price of this treasure who said My secret to my selfe my secret to my selfe Hee regarded not whether others knew of his treasure or no for this good is not of the nature of other goods which are not good vnlesse they be known of others vvherefore they are not good of themselues but only in the estimation of the world and therefore it is necessarie that they be knowen vnto him of whom they are so called But thys good maketh his possesser good and happy and doth noe lesse warme heate his hart when he knoweth of it alone then when the whole world knoweth it But my tongue is not the key of the Casket of this secret and much lesse of all those things which hetherto haue been spoken for whatsoeuer mans tongue can vtter is much lesse theÌ„ the truth of the thing it selfe The Diuine light experience and vse is the key of vertues I would that thou shouldest desire thys key of GOD that thou mayst finde this treasure yea God himselfe in whoÌ„ thou shalt finde all things and thou shalt see with what great reason the Prophet said Blessed is the people whose GOD the Lorde is For what can be wanting vnto him who possesseth this good It is written in the bookes of the Kings that Elcana the Father of Samuell said to his wife sorrowing because shee vvas barren and had no chyldren Anna why weepest thou and why catest thou not and why is thine hart troubled Am not I better to thee then tenne sonnes If a good husband who is to day and to morrow is not be better to his wife then tenne sonnes what thinkest thou of God what will hee be to that soule that possesseth him O men what doe ye whether looke ye what doe ye regard why doe ye leaue the fountaine of Paradice drinke of the muddy Cesterns of thys world Why doe ye not follow the good counsaile of the Prophet who saith O tast see how gracious and sweet the Lord is Why doe we not once assay thys Fourd why doe wee not once tast of these bankets Haue trust to the words of the Lord and beginne and he shal deliuer thee from all danger Terrible and fearefull seemed that Serpent a farre off into which Moses rodde was turned but when it was handled it returned to the old forme againe Not without cause saide Salomon It is naught it is naught saith he that buyâ—th but when hee commeth to his owne house then hee boasteth of his penny-worth Thys hapneth daily to men in this busines For not knowing at the beginning the value of this merchandize because they theÌ„selues are not spirituall neither know they of what esteeme it is and vnderstanding what is requested for it because they are carnall they thinke it is too deere and not worth the price But when they once beginne to tast how sweet the Lord is foorthwith they boast of their merchandize and they confesse that no price is too high or too much to be giuen for this incomparable good Consider how the Merchant in the Gospel cheerfully sold all that he had that he might buy the field in which the treasure was hid Therfore for what cause doth not a Christian man this name being heard contend to know what it is Certainly it is a matter of wonder if any tatler or tale-bearer should tell thee that in thy house there is treasure hidde thou wouldest not rest to digge and delue and to seeke and try whether it were true or no that hee had said But when the Lorde himselfe affirmeth that within thee in thy soule thou hast an inestimable treasure hid canst thou not be brought to seek for it O how soone shouldest thou sinde this treasure if thou onelie knewest how nigh the Lord is vnto them that call vpon him in truth How many men haue their beene in this world vvho considering of their sinnes and perseuering in prayer and desiring remission of them haue in lesse time then a weeke opened the earth or that I may speake better haue found a new heauen and a newe earth and haue begunne to feele in them the kingdome of God How great is it which that Lord doth who saith At what tyme soeuer a sinner doth repent him of his sinnes I will put them out of my remembrance How great was that which that good Father did who scarcely that short prayer of the Prodigall beeing ended could no longer containe himselfe but he must needes embrace him and receaue him into his house with great mirth and feasting Returne therefore my brother to thys gracious fauourable Father and whilst it is time lift vp thy hart vnto him and cease not for some fewe dayes vncessantly to call and knock at the gates of his mercy and assuredly beleeue mee if thou shalt perseuer with humilitie at the length the Lord shall make aunswere vnto thee and shall show thee the hid treasure of his loue which when thou shalt haue tasted and assaied thou wilt say with the Spouse in the Canticles If a man woulde giue all the good of his house for loue he should count it nothing The end of the second part THE THIRD PART OF THE SINNERS GVIDE In which aunswere is made to all those excuses by which those men are wont to excuse and defend themselues who will not embrace Vertue Against the first excuse of those who deferre and put off from day to day the amendment of their lifes and the embracing of Vertue CHAP. XXV I Thinke that no man can deny but that those things are sufficient which hetherto haue beene spoken of vs yea and that they sufficientlie and plentifully doe approoue our principall purpose and intent which wee promised at the beginning to discourse aâ—d dispute of That is that we might moue the harts of men Gods grace being first presupposed to the loue and study of Vertue But although we may be thought to haue satisfied and performed our promise yet the malitiousnes of men haue excuses which haue a show of truth by which they defend their lingering and loytering negligence and still comfort and please themselues in their wickednes as Ecclesiasticus intimateth and insinuateth
one as the other the Lord sheweth when he sayth that his yoke is easie and his burthen light For when he calleth it his yoke he signifieth the heauines which is in the way of the Lord but when he calleth it easie he intimateth facilitie which is in respect of the grace that is giuen But if thou shalt demaund of me how both it can be a yoke and easie and light seeing that it is of the nature of a yoke to be heauy I aunswer that the reason of it is this because the Lord maketh it easie and light as he promiseth by his Prophet And I will bee to them as hee that taketh of the yoke from theyr iawes What maruell is it then if the yoke be light seeing the Lord supporteth easeth as it were carrieth it himselfe If the bush burned was not consumed because the Lord was in it what maruell is it that it is a burthen and also light if the same Lord be in it who helpeth vs to carry it Wilt thou that I shall show thee as well the one as the other in one and the selfe same person heare what the Apostle sayth We are afflicted on euery side yet are we not in distresse in pouertie but not ouer-come of pouertie We are persecuted but not forsaken cast downe but we perrish not Behold here on the one side trouble and distresse and on the other side comfort and consolation which the Lord giueth in them The same thing also the Prophet Esay insinuateth when he sayth They that waite vpon the Lorde shall renue theyr strength they shall lift vp the wings as the Eagles they shall runne and not be wearie and they shall walke and not faint Doost thou not see that the yoke is here made light through grace Doost thou not see here that the strength of the flesh is changed into the strength of the spirit Or that I may speake better the strength of man into the strength of God Doost thou not see how the holy Prophet doth not conceale eyther the trouble or the ease Therefore thou hast not my brother any cause for which thou shouldest shrinke from this way albeit it be rough and difficult seeing that there be so many and so great meanes which make it plaine and easie ¶ All the precedent matters are proued by examples to be true BVT if all those things which hetherto we haue spoken can not conquer and breake open thy hard and obduâ—â—â— hart and thine incredulitie be like that of Saint Thomas who would not beleeue vnlesse he first saw and touched yet I will vndergoe this labour that at the length I may satisfie thee For I will not grutch to take any paines so that I may defend a cause so honest profitable and iust Therefore let vs take a man that hath tryed both estates that is who hath some-times serued the world and hath carnally liued vnder the slauery of sinne who afterwards by the mercy of God is changed and becommeth altogether another man quite altered from the former Such a man shall be the best iudge for vs in this cause for he shall not iudge by heare-say but by sight certaintie seeing that he hath tryed and learned both conditions by experience Aske thys man whether of these estates is easier sweeter more pleasant Of men of this sort they know howe to yeeld the best testimonie to whom the ouersight of the Church is committed who see into the courses of men and watch theyr pathes and proceedings For these be they that descend into the Sea in shyps and see the workes of God in many waters which are the works of the Diuine grace and the great changes and alterations vvhich by the meanes of it are daily wrought in men which certainlie are worthy of all admiration For in very deede there is nothing found in the world worthy of greater astonishment and vvhich is daily more renued and recreated if any one consider well of it then those things which are wrought in the soules of the righteous by the Diuine grace how it trans-formeth a man raiseth him vp strengtheneth and comforteth him and beautifieth him both within without how it changeth the manners of the old man how it altereth al his affections how it maketh a man to hate that which before hee loued and to loue that which he hated maketh him to find sweetnes in that which before hee despised what strength it giueth that it may worke constancie in the soule what ioy what light what peace it effecteth to attaine the knowledge of Gods will to know the vanitie of the world and the dignitie of spirituall things which before he contemned and set at naught But that is most of all to be wondred at that we see all these things to be doone in a very short time so that it is not needfull by many yeeres to frequent the schooles of Phylosophers and to expect gray hayres that time and age may helpe the vnderstanding and mortifie the affections but in the midst of the heate of youth in the space of a few daies a man is so changed that he seemeth vtterly to be made another and not the same man that he was before Wherefore Saint Cyprian saith that thys change is sooner felt then learned neyther is it attained by the study of many yeeres but by grace and that in a very short time Which grace we may worthily call a spirituall enchauntment by which God after an admirable manner dooth so change the hart of man that with a most ardent longing he doth loue that which before with the greatest hate he abhorred I meane the exercise of Vertue and he doth execrate detest that with an hate more then that which followed Vatinius which before he most tenderly loued that is the pleasure of vices But for the greater confirmation and more euidence of these things that haue been spoken I will remember in this place the examples of two famous Doctors of the church who almost at one and the selfe same time liued in this errour but afterwards when it pleased the Diuine mercy that they saw how they were deceaued they were conuerted and haue left in wryting both their error and their conuersion to the edifying of all posterity One of them is S. Cyprian who writing to his friend Donatus and relating the beginning and progresse of his conuersion sayth When I lay in darknes and in the blacknes of the night and when I nodding and reeling floted vpon the Sea of this billowy and tempestuous world walked staggering by blind and erroneous wayes I being ignorant of mine owne life and an alien and stranger vnto the truth and vnto the light I being at that passe thought that altogether difficult and hard which the Diuine fauour and mercy promised for my saluation that is that any one should be borne againe and made a new lyuing soule by the bath of that wholsome water
lusts which drowne men in perdition and destruction For the desire of money is the roote of all euill The naughtines and malignitie of this vice cannot be described more cunningly or curiously For it is manifest by these words that that vnhappy man who is subiect to this euill is the seruaunt and slaue of all other sinnes Wherfore wheÌ„ this vice doth assault thine hart thou shalt defend thy selfe with these weapons following First therefore ô thou couetous man consider that vvhen the Lord and thy GOD descended from the highest heauen to the earth he would not possesse riches which thou so greatly desirest yea he loued pouerty so wel that he would take flesh of a Virgin most poore and lowly and not of a Queene rich mighty When he was borne he would not lodge in a stately and wealthy pallace he would not lye vppon a soft bed he refused dainty swadling-clothes embraced for his cradle a hard Cratch So long as he lyued in the world he alwayes loued pouerty and contemned riches He chose his Apostles and his Embassadours not Princes and great men but base and abiect Fishers What preposterous order then is this that the most vild worme should seeke riches which the Lord of al the world and of all creatures contemned for his cause Consider furthermore the exceeding great basenes of thine hart that when as thy soule is created according to the image similitude of God and redeemed by his owne blood in comparison of which all the world is nothing yet thou art not ashamed to lose it for so small a gaine God would not haue gyuen his life for the whole world which notwithstanding he willingly layd downe for the soule of man Therefore thy soule is worthier and of more price then the whole world True riches are not gold nor siluer nor precious stones but they are found in Vertue which a good conscience bringeth with it Relinquish the false opinion of men and thou shalt see that gold and siluer are no other things but yellow and white earth which through the errour of men is crept into so great credit That which hath been despised by all the Phylosophers of the world doost thou beeing a disciple of Christ so much esteeme it that thou shouldest make thy selfe a seruant and slaue vnto it For as S. Ierome saith he is a seruant vnto riches who keepeth and tendeth them as a seruant but he who hath cast off that yoke deuideth them as a Lord. Consider also what the Lord sayth in the Gospell No man can serue two Maister God and Mammon that is riches The soule cannot freely serue God if it follow and hunt after riches so greedily and with so open a mouth Spirituall delights doe shunne a hart busied and occupied about earthly matters neyther doe things counterfeit and true agree together nor things hie and low temporall and eternall spirituall and carnall neyther can any man reioyce and recreate himselfe in them both together Consider in like manner that by howe much more prosperously earthly matters succeede with thee by so much perhaps thou art more miserable by reason of that pledge which here is giuen vnto thee that thou maist relye vpon vaine felicity which heere is offered vnto thee Ah that thou knewest what great euils and how many inconueniences thys small prosperity bringeth with it thou shouldest see the loue of riches more to afflict by desire then to delight by vse For it enwrappeth the soule in diuers temptations and bindeth it in infinite cares it allureth it with sundry delights prouoketh it to sinne and disturbeth the quiet no lesse of the body then of the soule And that vvhich is greater riches are neuer gotten without trouble nor possessed without care nor lost without griefe and that which is worser they are sildome gathered without sin and offence to God Hence is that prouerbe A rich man is eyther a wicked man or the heâ—re of a wicked man Consider moreouer how great an errour it is without intermission to desire those things which albeit they be most plentifull yet they can neuer satisfie the desire of man yea they prouoke it and inflame it more as drinke in a Dropsie is the cause of greater thirst so that although thou hast yet thou alwaies couetest that which thou wantest and alwaies couetest more and more So that the miserable and wretched hart wandering through all the things of this world is wearied but neuer satisfied it drinketh but the thirst is not quenched for it esteemeth not those things which it hath vnlesse also it possesse in like manner those things which further it may haue and there is no lesse trouble for things which it compasseth not theÌ„ there is pleasure in things which it possesseth neyther is the heart more satisfied with gold then the body with wind or ayre Wherefore not without cause Saint Augustine maruelleth saying What greedines sayth hee of desire is this seeing that the beastes haue a meane For then they rauine when they are hungry but they spare the pray when they feele fulnes Onely the couetousnes of riches is vnfatiable it alwayes raueneth and is neuer satisfied neyther feareth GOD nor reuerenceth man neyther spareth Father nor acknowledgeth Mother neyther yeeldeth vnto brother nor keepeth fayth with friend Consider that where much riches is there are many that eate and deuoure them many that couet them and many that lye in waite to steale them What hath the richest man of this world more of all his riches then whereof he may necessarily lyue of thys yrksome care thou maist disburthen thy selfe if thou wilt cast thy care vpon God and commit thy selfe to his prouidence for God neuer confoundeth them that trust in him For whom God made he will not suffer to die through hunger He that feedeth the foules of heauen and clotheth the Lillyes of the field how is it possible that he should forsake man especially seeing that so small a thing sufficeth the necessity of man The life is short death followeth at our heeles what need is there then of so great prouision for so short a iourney What wilt thou doe with so much riches especially seeing that the lesse thou hast the more lightly and freely thou mayest walke and when thou shalt come to the end of thy pilgrimage if thou beest poore thy estate shall not be worser then rich mens who are loaden with much gold Yea it shall be much better for thou shalt feele lesser griefe in forsaking this trash and pelfe of the world and a smaller account is to be rendered before God On the contrary part rich men in the end of their iourney leaue their mountaines of gold not without great griefe of hart which they adored as GOD neyther without exceeding great danger and hazard vnto them an account is to be rendered of those things they possessed Consider also ô thou couetous man for whom thou gatherest so
be obserued is the time that is that we speake in due time for as the Wise man saith A wise sentence loseth grace when it commeth out of a fooles mouth for he speaketh not in due season The last is the end and intent which we ought to haue when we speake For some speak good things that they may be counted Saints others that they may make boast of their eloquence and subtilty of wit the first is an hypocrite the other a vaine-glorious bragart and a foole Therefore he that speaketh ought to mark that not only his words are good but also that the end be good for which hee speaketh thē But then the end is good when the glory of GOD and the profit of our neighbour are onely sought Also we must respect who speaketh whether a young man amongst old men an idiote among wise men or a prophane man among those that be religious To be briefe when the wordes of the Speaker are not heard silence may be laudably kept All these things hee ought to obserue who speaketh least hee offend and because all men are not able to obserue all these therefore it is the safest remedy to take refuge in the Hauen of silence for by silence and sole cogitations a man may satisfie all these precepts Thys is that the Wise man sayth Euen a foole when he holdeth his peace is counted wise ¶ Of the mortification of the affections AFter that we haue thus ordered reformed the body with all the sences yet the greater part of busines stil remaineth that is the moderating of the soule with all her faculties and powers And first of all the sensuall appetite offereth it selfe which comprehendeth and containeth all the lustes and carnall motions as are loue hatred mirth mourning lust feare hope indignation and such like perturbations This appetite is the ignobler part of our soule which maketh vs like vnto beastes which are led in all things by their affections appetites Thys appetite maketh vs waxe brutish and mightily draweth vs to earthly things whilst it with-holdeth vs a farre of from heauenly things This is the vaine this is the fountaine of all euills and mischiefes that are in the world and the chiefest cause of our destruction Therefore Saint Bernard said Let thine owne will cease and giue place and there shall be no hell For against whō should that fire rage but against thine owne will For thyne owne will impugneth God and is lifted vp against him It is it that robbeth Paradice enricheth hell that maketh the blood of Christ of none effect and subdueth the world vnder the iurisdiction of the deuill For in thys part is the shop and Store-house of sinne for out of it sinne draweth strength and armor to wound more cruelly This is in vs another Eue which is the weaker part more inclined to the inferiour matters of our soule by which the old serpent inuadeth our Adam that is the superiour part of our soule in which the vnderstanding and the will is inuiting it to lift vp his eyes to the forbidden tree This is that part in which originall sinne doth especially show his strength and in which it hideth the greater aboundance of his poyson Heere are fights here are fallings here victories and here crownes Heere I say are fallings of the weake victories of the strong crownes of the Conquerers to be briefe here is the whole warfare exercise of vertue For in taming and restraining this cruell and fierce beast a great part of the exercise of morrall vertues consist This is the Vineyard in which we must continually labour and the Garden which we must without intermission till Here are sundry weedes and noysome plants which must be pulled vp that the young tender sprigs of Vertue may be grafted into their place It behooueth therefore the seruant of the Lord alwayes to walke in thys Garden with his weeding-knife in his hande with which he may cutte vp and eradicate the superfluous and pernicious plants which grow and spring vp among the good or that like a wise Leader a good Captaine marching among these affections he may restraine guide and direct them sometimes by enlarging sometimes by brideling and plucking in the raynes that they may not wander as they list but that they may be led and guided according to the prescript and lawe of reason Thys is an especiall exercise of the sonnes of God who are no more gouerned by the affections of flesh and blood but by the spirit of GOD. Thys is the difference between spirituall and carnall men for these are ruled by the lusts of the flesh like brute beastes the other are mooued by the spirit of God and by reason Thys is that mortification and laudable mirth which the Scripture doth often mention This is that mortification sepulture to which the Apostle inuiteth vs so often This is that Crosse and the denyall of our selues which the Gospell preacheth vnto vs. Thys is to doe iudgement and iustice which so often is repeated in the Psalmes and in the Prophets Heere all our strength is to be expressed hether our labours prayers and exercises must be intended It is here also necessary that euery one very well know and discerne his owne disposition and naturall inclination for in what part so euer he feeleth chiefely this inclination let him know that in that part he is most endangered And although we are continually to warre with all affections yet especially vve are to fight with the appetites of honours pleasures and riches For these be the three fountaines and vaines of all euils Let vs beware that we doe not couet or desire alwayes that our owne will may be done and our owne affections satisfied for this is a most dangerous vice most powerfull to cast a man out of his right vvits and to mad his mind Which vice is very common and familier to mighty and great men and to those that are accustomed to raigne and rule ouer others Wherfore it shall be very profitable for them to exercise themselues in matters contrary to their appetites and humours and to depriue their will yea of things lawfull that they may be more prompt and ready to temper and moderate themselues in things vnlawfull For this exercise is no whit lesse required that a man may as well be ready in spirituall armes as in carnall yea so much the more as the victory is greater and more difficult to conquer himselfe and the deuill then all other things We must also be exercised in humble and contemptible duties and offices and not aspire to dignities and honours for the world can giue nothing nor take away any thing from him vvho hath God for his inheritance and his treasure ¶ Of the reforming of the Will TO the attainment of this fore-sayd mortification the moderating and reforming of the superiour vvill which is the reasonable appetite is much auaileable
which among others we ought to moderate and adorne with three holy affections as are Humility of hart Poorenes of spirit and an holy Hatred of our selues For these three doe make the busines of mortification very easie Humility as Saint Bernard defineth is a contempt of our selues which springeth of a deepe and true knowledge of our selues For it is the property of this vertue to cast out of the soule all the branches and all the daughters of Pride with the whole progeny of ambition and to cast vs downe vnder all creatures and to think that any other creature if so it were giuen vnto him of God to worke well as it is giuen vnto vs would be much more gratefull and would bring forth many moe fruites then we doe Neyther is it sufficient that man hath this contempt of himselfe hid within him but it is necessary that it should appeare and show it selfe in his conuersation so that in all things as much as may be hee show himselfe most humble according to the quality of his estate hauing no regard of the iudgement and estimation of this world which perhaps opposeth her selfe against him Wherfore it is necessary that all our actions and affaires haue a relish of humility and pouerty and that we submit our selues for the loue of God not onely to our elders and equals but also to our inferiours The second thing which is required in this place is the pouerty of spirit which is a voluntary contempt of the things of this world and a minde content with that estate which is alotted of God although it be meane and low At this stroke that roote of all mischiefe is cut vp which they call couetousnes and it bringeth to man so great peace and tranquillity of hart that Seneca is not afraid to say He that hath his gate shut to the lust of his desires may for felicity contend with Iupiter himselfe And in another place No man else is worthy of God but he that hath contemned riches Hath he little that chilleth not for cold that hungreth not that thirsteth not Iupiter hath no more He hath neuer little that hath inough This sayth Seneca By which words he intimateth that the felicity of man consisteth in the satiety and contentednes of the harts desire He that commeth to this stayednes and quiet of desire he may say that he is come to the height of felicity or at least hath attayned a great part of it The third affection is an holy Hatred of our selues of which our Sauiour sayth He that loueth his life shall lose it and he that hateth his life in this world shall keepe it vnto life eternall Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate as the desperate doe hate themselues but it must be vnderstood of an hate which the Saints beare towards their owne flesh as against a thing which was the cause of many and great euils and which hindred much good and therefore they handled it not according to the will and lust of it but according to the prescription of reason which coÌ„maundeth that we should often handle it not as a Mistres but as a seruant of the spirit otherwise that of the Wise-man will happen vnto vs He that delicately bringeth vp his seruant afterwards shall finde him obstinate and contâ—macious Wherefore in another place we are admonished that wee should smite it with clubs as an vntamed beast and bridle it The yoke and the whip sayth Ecclesiasticus bow downe the hard necke so tame thine euill seruant that is thy body with the whips and correction Send him to labour that he goe not idle for idlenes bringeth much euill Send him to worke for that belongeth vnto him if he be not obedient put on moe heauy fetters That he insult not nor waxe proud that he be not idle and rush into open wickednes This holy hatred is much auaileable in the busines of mortification that is it is very conducent to the mortifying and cutting away of our euill desires although it be hard and difficult For without this hatred how can we make incision and draw forth blood and greeuously wound a thing so dearely beloued of vs For the arme and strength of mortification getteth valour not onely from the loue God but also from the hate of our selues by vertue of which strength and valour man doth not excruciate his soule of passion but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affected and putrified ¶ Of the reforming of the Imagination AFter these two sensuall faculties there are other two which pertaine to knowledge 〈◊〉 Imagination and the Vnderstanding which answer to the two former that both of these appetites may haue his guide and knowledge conuenient and fit Imagination which is the ignobler of these two is called a power of our soule greatly weakened through sinne which is very haggard to be subiected vnto reason For oftentimes as a fugitiue seruant that departeth without licence it rusheth out of dores and wandreth throughout the whole world before we vnderstand where it is It is a faculty also very greedy in excogitating or searching out any matter which it hath a desire to and it imitateth hungry doggs who tosse and turne all things vpside downe and thrust their snowt into euery dish now lapping of this now of that and although they are beate from it yet alwayes they returne to their repast fore-tasted This faculty also is very glib and fleeting as a wild and an vntamed beast flying very swiftly froÌ„ one mountaine to another least it should be taken and restrained for it cannot abide a bridle or a bit neyther is it willing to be gouerned or managed of man Notwithstanding this licenciousnes and naturall wildnes there are some that daily make it worser as they that bring vp their children most deliciously daintily permitting them to vage freely whether so euer they list and to doe whatsoeuer pleasure willeth them without any reprehension Wherefore when as man would that this imagination should quietly persist in the contemplation of Diuine things it is disobedient and immorigerous because it hath accustomed to wander licentiously neither acknowledgeth it any moderation Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast that we restraine it and that we bind it to a cratch that is to the consideration of good necessary things and that we commaund it perpetuall silence in all-other things So that as a little before we haue bound the tongue that it speaketh not any thing but good words and to the purpose so let vs bind our imagination that it may remaine and continue in good and holy cogitations and to all other that we shut the gate against it Herein we are to vse great discretion to examine what cogitations are to be admitted and what to be excluded that
these may be entertained as friends and those expelled as enemies They that are negligent and remisse in this respect doe let oftentimes those things enter into their soules which doe not only take away the deuotion and feruour of the spirit but also charity and loue in which the life of the soule consisteth Whilst Isboseth the son of Saul slept on his bed his murdering seruants came in vpon him slew him and tooke away his head In like manner when as discretion lyeth slumbering whose duty it is to purge and seuer the fruite from the chaffe that is profitable and good cogitations from the bad and hurtfull those oftentimes enter into the soule which kill it and depriue it of life This diligence is not onely conducent for the preseruation of life but to keepe silence and it much furthereth prayer For an vnquiet and a troubled imagination doth not suffer a man to pray without variety of cogitations and vagaries of the sences but that which is quiet and reduced into order very easily perseuereth in prayer ¶ Of the reforming of the vnderstanding and of the duties of wisedome AFter that we haue entreated of all the fore-sayd parts powers of man it remayneth that we speake something of the excellentest and noblest of them which is the vnderstanding which amongst other vertues is to be adorned and beautified with the most rare and beautifull vertue of discretion and wisedome The duty and office of this vertue in a spirituall life hath great proportion with that which the eyes are in the body the Pilot in a ship the King in his kingdome and the Charret-man in his Charret who holding his whip in his right hand and the raines of the bridels in his left directeth and driueth his Horses whether he will Without this vertue the spirituall life is altogether blind disordered and full of confusion For this cause a certaine excellent writer doth place this vertue in the first place as the Captayne and guide of all others Wherefore all the louers of vertue before all things ought to cast their eyes hether and diligently behold this vertue that they may proceede with greater fruite in all others This vertue not onely hath one duty and office but many and those diuers for it is not only a perticuler vertue but a generall which concurreth with the exercises of all vertues conueniently and fitly reducing and bringing them into order According to this generall duty we will heere speake of certaine actions which belong vnto it First and formost it belongeth vnto wisedome fayth and charity being presupposed to direct all our actions to God as to the last end by examining subtilly and ingeniously the intent which we haue in working and acting that we may see if we simply and purely seeke God or rather our selues For the nature of our owne selfe-loue as a certaine famous Doctour sayth is very subtill and full of fetches and seeketh it selfe in euery thing yea in the noblest exercises It is also the dutie of Wisedome to know how to conuerse with thy neighbour without quarrell or complaint to helpe him and not to offend him and scandalize him It is needfull therfore wisely to discouer euery mans vaine that is euery mans condition and of what spirit he is and to leade conduct him by those meanes which are most profitable for him It is vvisedome to know how to beare patiently other mens defects and to dissemble them not to take knowledge of them and not to search theyr wounds to the bones remembring that all humane affayres are composed of act and potentiall power that is of perfection and imperfection neyther that it can bee otherwise but that alwayes there must be infinite imperfections and defects in mans life especially after that great and grieuous lapse of nature by sinne And therefore Aristotle sayth that it is not the part of a Wiseman in euery matter to seeke for like certainty and demonstration For some things may be demonstrated and some cannot the truth and certainty of one thing may be found out which of another thing cannot In like manner it is not the part of a wise man to looke that all the affayres of man should be peysed in a like ballance neyther that any thing should bee wanting for some things can carry this and somethings cannot He that stiflie vrgeth the contrary perhaps shall more hurt those meanes that he worketh by then he shall profit by the end hee intendeth albeit the thing take effect according to his minde It is wisedome if a man know himselfe and all things within him that is all his sences cogitations euill appetites and his sinister intents to be briefe his owne ignorance and his small vertues that his soule be not puffed vp with vaine glory to presume any thing of it selfe rashly and that he may better vnderstand with what enemies he is continually to warre vntill hee hath cast them all out of the land of Promise that is out of his soule It is also vvisedome to consider with what great diligence a man ought to prosecute and attend this worke It is wisedome to be able to gouerne the tongue according to the prescript of Gods law and the circumstances before remembred To know also what is to be spoken and what to bee concealed with their due times and seasons For as Salomon sayth There is a time to keepe silence and a time to speake For it is certaine that a wise man may with greater praise hold his peace then speake at the table at bankets and at such like places and oppertunities It is wisedome also not to beleeue euery body not forth-with to poure foorth all the spirit in the beginning heate of disputation neyther to speak rashly or giue iudgment on a suddaine what he thinketh of matters for Salomon sayth A foole vttereth all his minde at once but a wise man keepeth it in till afterward He that trusteth him whom he ought not to trust shall alwayes liue in danger and shall alwayes be his slaue whō he hath trusted and concredited himselfe vnto It is wisedome if a man hath learned to fore-see a farre of dangers comming to diminish blood in the time of health and to discerne warre a farre of That is to preuent and turne away the difficulty or strife that might growe of thys or that matter and to auoyde all euill by prayers or such like remedies Thys is the counsaile of Ecclesiasticus when he sayth Before the griefe be growen vse Phisicke Therfore when thou art to goe to bankets or to any solemnitie when thou art to haue busines vvith litigious or contentious men or with those of a peruerse disposition or if thou art to goe to any other place where perhaps thou mayst be endangered alwayes come aduisedly thether and prepared for all things which may happen It is wisedome to know how to handle the body with discretion and
Remember also all the commendations of thys Vertue before sette downe of vs and howe greatly it is commended of God For if there be a liuely desire in thee to please God wilt thou not endeuour to performe thys one thing so acceptable vnto him Consider what the loue of one kinsman is to another for the onely participation of flesh and blood which is betweene them and let it shame thee if the grace of the spirituall vnion be not as forcible in thee as carnall parentage or kindred If thou shalt say that in this there is a communion and a participation in one and the selfe same roote and in the blood of eyther consider howe much more noble that coniunction and communion is which is betweene the faythfull as the Apostle showeth while we haue all the same Father the same mother the same Lorde the same baptisme the same hope the same fayth the same meate and the same spirit who quickneth vs. We haue all the same Father GOD the Church our mother and Christ Iesus our Lord. We haue one fayth which is that supernaturall light of which we all pertake and which seuereth vs and maketh vs differ froÌ„ all other Nations one hope which is the very glory of the heauenly inhearitance in which wee all shall be of one hart and one mind We haue one Baptisme by which we are all adopted the sonnes of the same father made one anothers brethren We haue one and the selfe same spirituall meate euen the blessed body of Christ Iesus which incarâ—ateth vs together and maketh vs one with him no otherwise then as one loafe is made of diuers cornes and one wine of many grapes Besides all thys we participate of one and the selfe-same spirit which is the holy Ghost who dwelleth in all the soules of the faythfull whether it be by faith or by fayth and grace together quickning and sustaining vs in this life If the members of the same body albeit hauing diuers duties and functions and differing also in forme doe so tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule how much more mutually ought faythfull Christians to loue one another who are made aliue by that Diuine Spirit who by how much he is more noble by so much also he is more powerfull to knit and vnite those together in whom he dwelleth If onely the kinred of flesh blood can procure so great loue between kinsfolke how much more shall so great an vnitie procure it and the participation and communion of so noble and excellent things Let that notable rare example of that singuler loue wherewith Christ hath loued vs neuer slip out of thy minde vvho hath loued vs so strongly so sweetly so graciously so perfectly not for any profit or neede to himselfe not for any merrit of ours that we being strengthened by so noble an example and bound by so great a benefit may forth-with prepare our selues and as much as lyeth in vs dispose our selues to loue our neighbour with such loue that we may satisfie and obserue that commaundement which our Sauiour Iesus hath giuen vnto vs and so commended vnto vs when he ascended to his Father left thys earth saying This is my commaundement that yee loue one another as I haue loued you Of that which man oweth vnto God CHAP. XVI AFter that we haue showne and declared what we owe to our selues and to our neighbour now we will set down what we owe vnto God This is the chiefest and noblest part of Christian iustice and righteousnes vpon which three Theologicall vertues doe attend Fayth Hope and Charity which haue God for their obiect with that vertue which of Diuines is called Religion whose obiect is the Diuine worship A man shall satisfie all the bonds and obligations which are contayned vnder this vertue if towards God he hath such an hart as a sonne hath towards his father For euen as a man shall satisfie content himselfe if he hath the hart of a good Iudge and his neighbour if he hath the hart of a mother so after a certaine manner of speaking he shall satisfie God if he loue him with such an hart as a sonne is wont to loue his father for it is one of the especiall functions and operations of the Spirit of Christ to giue to man such an hart towards God Now therfore consider diligently what the hart of a sonne is towards his father what is his loue his feare his reuerence his obedience towards him and the zeale of his fathers honour how he serueth him freely with what affiance and boldnes he runneth vnto him in all his needs how patiently he beareth his correction and chasticement with all other duties and obseruances Of such an hart and mind be thou towards God and thou shalt absolutely fulfill this part of iustice and righteousnes To prepare and procure such an haâ—t nine vertues seeme especially necessary vnâ—o me the first and principall of which is loue the second feare and reueâ—ence the third trust and confidence the fouâ—th 〈◊〉 of the honour of God the fift a pure intent in the â—â—â—rcise of the Diâ—ine worship the sixâ— prayer and refuge to God in all needs and necessities the seauenth thanksgiuing for Diuine benefits the eight obedience and conformity of our will to Gods will the ninth humility patience in all scourges and tribulations which God sendeth vnto vs. According to this order the first and the especiall thing that we ought to doe is to loue God after that manner as he hath commaunded himselfe to be loued that is with all the hart with all the soule and with all our strength so that whatsoeuer is in man it is to worship and embrace God according to his kind the vnderstanding by meditating vpon him the will by louing him the affections by inclining theâ—selues vnto that which his loue requireth the strength and vigour of all the members sences by exercising themselues in those things which his loue hath appointed The second thing that is required after this holy loue is feare which springeth of this loue for by how much more we loue any one by so much we feare that we doe not onely not lose him but also that we doe not offend him This is manifest in the loue of a good sonne towards his father and of a wife towards her husband who by how much she more tenderly loueth him so much the more diligently she endeuoureth least any thing be found in the house that may offend her husband This feare is the keeper of innocency and therefore it is necessary that it take deepe rooting in our harts which thing the Prophet Dauid long agoe desired of God when hee sayde Pierce through my flesh with thy feare for I am afrayde of thy iudgments It was not inough for this most holy King to haue feare planted in his hart but also he
would haue it pierced and thrust through his flesh and bowels that through it he might haue a smarting sence of it as a naile fastned through which might stick in his mind for a perpetuall memoriall to stirre him vp that he might not sleepe and so in some-thing offend his eyes whom he feareth therefore it is most fitly sayd of Ecclesiasticus The feare of the Lord driueth out sinne For by how much any one is feared by so much more diligently we take heed that we doe not offend him It pertayneth to this holy feare not only not to commit euill deeds but also to examine the good least perhaps they be not pure or want their necessary circumstances least a thing of it selfe good by our defect be made euill and vnprofitable For Saint Gregory sayd very well It pertayneth to a righteous man to feare a fault where no fault is Such a feare holy Iob had when he sayd I did feare all my works knowing that thou doost not spare the offender It pertayneth also to this feare that when we are present in the Church at Diuine seruice especially where the holy Sacrament is administred that we chat not nor walke nor vnreuerently gaze about casting our eyes now hether now thether as many doe but we ought to abide there with feare and great reuerence in the presence of the Diuine maiestie who is there after a speciall manner But if thou askest me how this holy affection is begot and bred in our soules I say as I sayd a little before that the loue of God is the especiall roote of it After which seruile feare in like manner auayleth which is the beginning of filiall feare and doth bring it into the soule no otherwise then the bristle doth bring the Shoomakers lyne into the shooe To nourish and increase this holy affection the consideration of the exceeding highnes of the Diuine maiesty is profitable and the consideration of the depth and profundity of Gods iudgements the greatnes of his iustice and the multitude of our sinnes but especially the resistance which we make against Diuine inspirations Therfore it is great wisedome to busie and occupy our minds with these foure considerations for so this holy feare is begot and preserued in our soules Of this feare we haue more copiously spoken in the eight and twenty Chapter of the precedent booke The third vertue which is required in this Diuine worke is trust and confidence that is euen as a sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so also in this matter let a man haue the hart of a sonne so enlarged that considering he hath such a father as he hath in whose hands is all the power of heauen and earth let him boldly hope and assuredly trust that in all troubles that betide him he shall finde helpe in that father and let him constantly perswade himselfe that if he turne vnto him hoping in the mercy of this heauenly father he shall altogether be deliuered from euill or it shall be ordered to his greater good and further commodity For if the sonne hath so great repose and security in his father how much more ought to be our confidence and trust in God who is our father after a better manner then all earthly fathers and is richer then all the richest men of this world But if thou shalt say that the scarcity of thy good works and deserts and the multitude of the sinnes of thy passed life doe strike a feare into thee whereby thou darest not expect or promise vnto thy selfe so great things from God the remedy will be if when this cogitation commeth into thy mind thou forth-with turnest thy mind from it turnest thy selfe wholy vnto God and to his onely sonne our Sauiour and Mediatour For then presently thou shalt recouer thy courage and thy strength shall increase in him Euen as we add courage vnto them who passe or ferry ouer any swift current or riuer which with the swiftnes and velocity of the running causeth the swimming and giddines of the head and with some call or encouragement admonish them that they should not behold the water but the earth or heauen that they may more securely and healthfully passe so those that be faint-harted and weaklings are to be dealt withall in this busines least heere they looke vpon themselues or their sinnes But perhaps thou wilt say whether shall I turne me that I may procure this strength and confidence vnto me I aunswer that aboue all things the infinite goodnes and mercy of God is to be considered which extendeth it selfe to all the wretchednes of thys world Then his infallible promises are to be weighed in which he promiseth grace and helpe to those that call vpon his Name and doe flie vnto him Neyther are we further to doubt For we see that the enemies themselues doe not denie their fauour beneuolence to them that flie vnto their Tents because they are marked for banishment with some brand or incision but they graciously defend them in the time of danger and heale theyr woundes Consider also the multitude of benefits which hetherto thou hast receaued of his gracious and bountifull hands and of his mercy which thou hast already tryed in benefits past learne to hope for things to come But aboue all these looke vpon Christ with all his torments merrits in which there be especiall causes why we may confidently presume to sue for the fauour of GOD seeing that it is manifest that those merrits on the one part are so great that they cannot be greater and on the other part are the treasuries of the Church for remedy and releefe of all them which stand in need of them These are the cheefest props of our trust and confidence which haue so strengthened and encouraged the Saints in those things they hoped that they were more stedfast and and more vnmoueable then mount Sion But it is greatly to be wondered at that we when we haue so great motiues to moue vs to hope and so iust reasons to perswade vs to trust yet that we are so weake and faint-harted that when we see present danger to hang ouer our heads forth-with wee flie into Egypt to the shadow of Pharaoes Charriots So that many seruants of GOD are found strong and couragious in fastings feruent in prayers liberall in almes deedes and exercised and expert in other vertues but very few are found who haue so steddy a confidence as that holy woman Susanna had Whose hart when she was condemned to death and brought to the place of execution had confidence and trust in the Lord. Hee that desireth moe authorities for the perswasion of this vertue he may bring the whole store-house of the holy Scripture
especially the Psalmes and the Prophets in which nothing is so vsuall and common as hope in God and assurednes of the Diuine ayde and assistance which remayneth for them that trust in him The fourth vertue is the zeale of Gods honour that is if all our cogitations be to this end that the honour of the Diuine maiesty may be encreased and be preferred sanctified and glorified before all other things and that his will may be done in earth as it is in heauen and that we haue this minde in vs that no greater griefe can happen vnto vs then to see the Diuine honour impugned or abused Such a will was in the harts of those Saints in whose name it is sayd The zeale of thine house hath 〈◊〉 eâ—teâ— me For their harts were so afflicted for this cause and so great griefe of mind did feede vpon their bodies that euident tokens of it were seene in them If we did burne with the like zeale forth-with we should be marked in our foreheads with that glorious signe of Ezechiell and wee should liue free from all punishment and scourge of the Diuine iustice The fift vertue is the purity of the intent to which pertayneth that in our actions we seeke not our selues or our owne commodity but the glory good pleasure of our Lord God certainly perswading our selues that as they that play at the game called He that winneth looseth by loosing they winne and by winning they loose so also we by how much more we traffique negotiate with God without purpose of our owne profit by so much we make the greater gaynes and contrarily Therefore in this poynt we must diligently aduice our selues and examine all our actions with an vpright and an impartiall iudgement as men iealous that our mind doth respect no other thing in working but God himselfe for the property of naturall selfe-loue is very subtill as we sayd before seeketh it selfe in all things Many are rich in good works which if they were tried by the touch of the Diuine iustice would be found without this purity of intendment which is that Euangelicall eye which when it is cleare and simple it maketh the whole body cleare but if it be wicked it maketh the body full of darknes Many men in great places and dignities placed as well in the common-wealth as in the Church seeing vertue laudable and beautifull in her functions haue endeuoured themselues so to walke in her trackt that they haue been reputed for good men and haue purged their hands from all filthy luker aud vncleannes which might by any meanes haue polluted their honours Yet they haue done it for this respect that they might not fall from that authority they were placed in and that they might be fauoured of theyr Princes and graced with great dignities and honours And therfore theyr good works proceeded not from the liuely sparke of loue or from the feare of God neyther had they his obedience and glory theyr purposed end but sought for their owne commodity and the glory of man But what soeuer is doone after thys manner although it seeme somwhat in mans eyes yet in Gods sight it is as smoake and a shadow of righteousnes not true righteousnes For before God workes are not acceptable commended onely by the strength and grace of morrall vertues neyther doe corporall actions and businesses please him no not if a man should sacrifice his owne sonne but onely that spirit of loue sent from heauen all that which groweth on this roote is acceptable in the Diuine sight In the Temple there was not any thing which eyther was not gold or that was not couered with pure gold so it is not lawfull that any thing should be in the liuely Temple of our soule which is not eyther charitie or ouer-guilded deaurated with charity Therefore the seruant of God should not so much respect that he doth as the end which he intendeth and destineth it for For workes very base and of low account beeing doone for an excellent intent become most â—â—ellent and contrarily For God doth not so regard the body of the worke as the soule of the intention which proceedeth of charity Thys is to imitate after a certaine manner the most noble and most gracious loue of the sonne of God who commaundeth in his Gospell that we should loue after the same manner as he before loued that is of pure good will and not for the cause of any profit And seeing that among the circuÌ„stances of charitie which is in God this is most admirable he shall be the happiest who in all the works that he doth endeuoureth to imitate this Hee that doth thus let him assuredly beleeue that he is entirely beloued of God as beeing very like vnto him in the perfection of beautie and puritie of intent for similitude and likenes is wont to get and winne loue Wherfore let man turne his eyes from all humane respects when he dooth good and let him haue them fixed vpon God neyther let him suffer that those workes which are in so great reckoning and price with God serue humane regards If a noble and a beautifull woman worthy of a Kings bed should be married to a foule Collyer it would mooue all to compassion that beheld her after the same manner and much more effectually shall he be mooued that seeth vertues woorthy of God and diuine reward to be made vassals to compasse the drosse dung of thys world But because this purenesse of intent is not so easily obtained let man desire it instantly of God in all hys prayers especially in that part of prayer which the Lord himselfe taught his Apostles where it is said Thy wil be done in earth as it is in heauen That as all the heauenly Armies doe the vvill of GOD with a most pure intent onely that they may please him so also let man as much as lyes in him heere in earth imitate that heauenly custome and stile not because besides that that we please God we may not come to his kingdome but because workes are so much the more perfect as they are voyder and nakeder of all priuate and selfe commoditie The sixt Vertue is Prayer by meanes of which we ought to haue recourse to our Father in the time of tribulation as chyldren haue who when they are feared or daunted foorth-vvith runne to the bosome and lappe of their Father We haue neede of this prayer that 〈◊〉 â—ay haue our Father in continuall remembrance and standing in his sight wee may often conuerse and haue conference with him For all these things are annexed to the bond and duty of a good sonne towards his Father But because the vse and necessity of this vertue is knowne to euery body seeing we labour to be briefe in this place we will speake no further of it The seauenth Vertue is giuing of thanks to which belongeth to haue alwaies
a gratefull hart for all the benefits we haue receiued of God and such a tongue which alwaies may be occupied in giuing thanks to God for the same saying with the Prophet I will alwayes giue thankes vnto the Lord his praise shall euer be in my mouth And in another place O let my mouth be filled with thy praise that I may sing of thy glory honour all the day long For seeing that God doth continually giue vs life and preserueth vs in that estate he hath allotted vs and daily yea euery moment showreth vpon vs his benefits by the motion of the heauens and the continuall seruice of all creatures who wil refuse or desist to praise him daily and continually who alwaies preserueth and gouerneth vs and bestoweth a thousand blessings vpon vs Let this be the beginning of all our exercises hence as Saint 〈◊〉 admonisheth vs let all our prayers begin So that in the morning and at noone and at night and in the night or at what time soeuer we giue thanks to God for all his benefits particuler and generall as well of nature as of grace let vs then yeeld him greater thanks for his greater and larger benefits and blessings of which sort these are that for all men he became a man that he shedde for vs all the blood hee had and especially in all these benefits this circumstance is to be cōsidered that he bestowed all these benefits vpon vs not moued by any priuate commoditie to himselfe but of his meere loue and goodnes ¶ Of the foure degrees of obedience THE eyght Vertue which we owe to this heauenly Father is a generall obedience in all those things which hee hath commaunded in which consisteth the sum and complement of all righteousnes This Vertue hath three degrees the first is to obey the diuine commaundements the second the diuine counsailes and the third to obey the inspirations and inward callings of GOD. The obeying of the commaundements of God are absolutely necessary vnto saluation the counsailes do helpe a man to keepe them without which man is oftentimes endangered and ieopardeth himselfe in them for not to swear at all although it be in a true and a iust matter maketh vs that we neuer sweare falsely Patience maketh vs that we lose not the peace of minde and charitie Not to possesse any thing of our owne maketh vs that we doe not desire or couet any thing of anothers To doe well vnto those that doe ill vnto vs is profitable for vs that we doe not ill vnto our selues Therefore the counsailes are as Bulwarkes and Fortresses vnto the commaundements and therefore let him that meaneth to hit his ayme obtaine his purposed scope not be content with the keeping of one but also let him contend as much as he is able according to his degree and condition to obserue the other For euen as hee that would ferry ouer a swift Riuer doth not directly ferry ouer it but somewhat crooketh his course and forceth his boat somwhat vp the streame that he may come the better to his roade so the seruant of God ought not onely to consider what is sufficient for saluation but also he ought to begin keep a course some-what more straight and hard that albeit he cannot attaine the perfection proposed vnto himselfe yet at the least hee may attaine saluation The thyrd degree that we spoke of is to obey the Diuine inspirations and callings For good seruaunts doe not onely obey theyr Maisters in those things which are commaunded vnto them by the voyce of theyr Maisters but also in those thinges which they signifie vnto them by some nod or token But because we may here easily be deceiued supposing that it is a Diuine inspiration which is eyther of the deuill or of man it behoueth vs to obserue diligently that of Saint Iohn Beleeue not euery spirit but proue the spirits whether they are of God or not The Scriptures are to be our onely direction in this neyther must we harken vnto any thing which crosseth the analogie of fayth or Gods reuealed will in his word That sentence of Samuel must haue place in vs Obedience is better then sacrifice To these three degrees a fourth is ioyned which is a perfect conformity of our 〈◊〉 with the will of God or a yeelding of our selues vnto Gods disposing of vs in whatsoeuer so that with a pacified minde and patiently we beare alike both dishonour and honour infamy and good report health and sicknes death and life humbly submitting our selues to all those things which he hath determined and decreed of vs patiently bearing as well scourges as cherishings comforts taking in good part as well the taking away of graces as the enioying of them not respecting that which is giuen but him who giueth and the loue wherewith he giueth for a Father chasticeth and cherrisheth his sonne accordingly as he knoweth it to be conducent to his health and safety We may say of that man who hath attained these foure degrees of obedience that he hath come to that resignation of himselfe which is commended with so great praises of those that sette downe and extoll a spirituall life which deliuereth a man into Gods hands no otherwise to be handled then soft waxe is handled in the hands of an Artificer It is called Resignation because euen as he that resigneth a benefice vtterly depriueth himselfe of it and committeth it wholy to the next incombent that hee may dispose of it according to his minde without contradiction of the former professour so a perfect man rendereth himselfe ouer into the Diuine hands so that hereafter he will not be his owne nor liue to himselfe nor eate nor sleepe nor labour for himselfe but for the only glorie of his Creator conforming himselfe to the Diuine vvill in all things as hee disposeth of him receiuing from his handes all scourges and tribulations which are sent and that with great quiet and tranquility of minde depriuing himselfe of his owne liberty and will that the will of the Lord may be onely doone to whom he acknowledgeth himselfe to be infinitely bound After this maner the Prophet signifyeth himselfe to haue beene resigned when he saith I am as a beast before thee and I am alway by thee For euen as a beast goeth not whether he will nor resteth nor worketh when he pleaseth but in all things obeyeth his Gouernour so ought the seruant of God to do by submitting himselfe perfectly vnto God Thys is that whereof the Prophet Esay speaketh saying The Lord GOD hath opened myne eare and I will not gaine-say him I haue not gone backewards in those things he hath commaunded me albeit they were sharpe and difficult Those mysticall beastes of Ezechiell doe signifie the same thing of which it is written that whether as the spirit ledde them that is the inspiration of the holy Ghost thether they went and returned
foorth their young ones doe only nourish them and prouide meate for them but a Father ought to be a father as a man and as a Christian man and as a true seruant of God who educateth traineth vp his chyldren as the chyldren of God and heyres of the kingdome of heauen not that they should be the bond-slaues of sathan and inhabitants of hell Let Maisters of families who haue seruants and other houshold be miâ—dfull of the commination of S. Paule who saith If any prouide not for his owne and especially for them of his houshold he hath denied the fayth that is the faithfulnes that he oweth and to which he is bound and is worse then an infidell Let them remember that these are as Lambes of their shâ—epefold and that they are the Sheepheards that should care and vvatch ouer them and let them thinke that the time will come vvhen as GOD will exact an account for them saying Where is the flocke that was giuen thee the sheepe glorious and noble Worthelie he calleth them glorious and noble for great is the price by which they are redeemed Noble and glorious is the most sacred humanity of Christ by which they are enobled Therefore there is not any seruant albeit abiect and base who is not free and noble in regard of the blood humanity of Christ. Therfore let a gooâ— Christian striue and endeuour that those that be in his house may be free from all enormous vices as are quarrels and strifes vnlawfull gaming false and vaine oathes blasphemies fornications c. And furthermore that they haue knowledge and skill in matters of Christianity and that they obserue the orders and constitutions of the Church and that especially vpon the Lords day they be at Church to heare Sermons and Diuine seruice and that they be not contumacious and peruerse inthwarting the good and orderly proceedings of the Church as the Puritans and Precisians of this time are who by their ignorant zeale peeuish singularity disturbe the quiet and peace of the Church The first admonition in what esteeme and price vertues are to be had that this rule may be better vnderstoode CHAP. XVIII AS in the beginning of this rule we set downe certayne preambles agreeable and conuenient for this purpose so now the rule being perfected and absolute for the better vnderstanding of it I take it to be worth the labour if I shall add certaine admonitions For seeing that we haue spoken discoursed of many kinds of vertues it is behoofefull that we teach which is worthier and which lesse worthy that we may estimate matters according to their dignity and assigne a proper place to euery one For he that selleth precious pearles rich Iems ought very well to know them that he be not deceaued in the price and the ouer-seer and gouernour of any Princes house ought to know the deserts of euery one in the house that he may dispose of euery one according to his dignity for otherwise he should commit many errors and offer much inequalitie so a man that dealeth with the worth value of these Iems that is of vertues and he that as a good ouer-seer and gouernour of an house is bound to render and tender to euery one of these vertues the due honour he must most exactly know the price and dignity of them that comparing them betweene themselues he may see which is to be preferred before another least he as it is wont to be sayd be penny wise and pound foolish least he I say gather ashes and cast away flower vvhich many doe Therfore we must know that all the vertues vvhich hetherto we haue spoken of may be reduced into a two-fold order for some of them be spirituall inuisible and internall and some corporall visible and externall In the first order are theologicall vetues with all other which are referred vnto God but especially Charity which among all other vertues possesseth the first and chiefe place as the Queene of all other To this are many other noble vertues ioyned and which are nearest vnto Charity in dignity as are humility chastity mercy patience discretion deuotion poorenes of spirit contempt of the world denying of our owne will the loue of the Crosse and of austerity and very many moe of this kind which by taking largely the signification of this vvord we call vertues They are called spirituall and internall vertues because principally they reside and haue their being in the soule although also they passe into externall works as we see in Charity and deuotion vvhich albeit they are altogether internall yet they produce their external acts to the honour and glory of God Other vertues are more externall and visible as are fasting discipline silence solitarines reading singing preaching a Christian and a religious life For albeit these vertues also reside and haue their being in the soule yet their proper acts are more outward then the former which are often hid and inuisible as are to beleeue to loue to hope to contemplate to be humbled to be inwardly contrite for sinnes to iudge discreetly and so in others Among all these vertues there is no doubt but that the former are farre more excellent and more necessary then the latter For the Lord sayth vnto the vvoman of Samaria Woman beleeue me the houre commeth and now is when the true worshippers shall worship the father in spirit and in the truth for such the father also requireth to worship him God is a spirit and they that worship him must worship him in spirit and in the truth The same words fall also into our common speach children in Schooles are wont to learne those verses If God be a spirit as verses record In spirit and truth thy worship afford Wherfore also the Prophet Dauid describing the beauty of the Church and of a soule that is in the fauour of God he saith The Kings daughter is all glorious within her clothing is of wrought gold The same thing the Apostle insinuateth when he sayth to his Disciple Timothy Exercise thy selfe vnto godlines for bodily exercise profiteth little but godlines is profitable vnto all things hauing promises of the life that is now and of that which is to come In which place he vnderstandeth by godlines the worship of God and mercy toward our neighbonr and by bodily exercise abstinence and other corporall austerenes as learned expositers auerre expounding this place This also the Heathen Philosophers vnderstood For Aristotle who albeit he writ very little concerning God yet sayth If humane affaires be regarded of God as we may very probably gather that they are it is very likely that he ioyeth in the best things and in those that are the likest vnto him but those are the mind and spirit of man Therfore they that haue their spirits beautified and adorned vvith the knowledge of the truth and reformed affections are most acceptable vnto God The
religion with an vniust man of iustice and with a woman of those shee is iealous of with a fearefull man of warre with an enuious man of thanks-giuing with a wicked man of godlines and with an vnhonest man of honesty c. Seeing therfore that there are two kindes of men certaine of which doe more apply themselues to inward vertues neuer caring for the outward nor much esteeming them others so loue the outward and are so studious of them that they neglect the inward therefore these are to be perswaded vnto them and the other vnto others that by this meanes their humors may be reduced to a due proportion For which cause wee also haue so tempered our stile that wee haue seated euery one in his due place by extolling the greater without preiudice of the lesser and by depressing the lesser that they may not preiudice the greater that by this meanes wee may be altogether secure and safe from those two most dangerous Rockes being by great industry taught and warned how we may eschew them one of these is so much to esteeme internall exercises that we neglect externall the other is so to account of externall that we omit the internall especiall the feare of the Lord and hatred of sin Therefore the summe of thys whole busines is to haue deepe rooting in the feare of the Lord so that we feare at the onely name of sinne He that hath this firme and stedfast roote fixed in his soule he may be called happy and vpon this foundation he may builde what he will But he that is easily induced to coÌ„mit sinne let him assuredly knowe that hee is most miserable blinde and most vnhappy although he hath all the colourable paintings of sanctitie that are in the world The second admonition wherin is handled the diuersity of estates and sundry manners of liuings in the Church CHAP. XX. THys second admonition teacheth that one should not iudge another in the manner of his liuing For we must know that seeing there are many vertues which are required that a man may liue christianly some are giuen to this man others to that which direct a man to God and bring him vnto him the greater part of which pertaine to a contemplatiue life by some a man is taught his duty to his neighbour which pertaine to an actiue life and some there are which respect a mans selfe which especially belong vnto a priuate life Furthermore seeing that all vertues are as certaine meanes by which the grace of the holy Ghost is obtayned some endeuour to obtayne it by this meanes others by that Some seeke for the dewe of grace and a blessing to be poured vpon their soules by fasting discipline and austerenes of life some by almes and the workes of mercy others by prayers and continuall meditations in which last meane there is as great variety as there are prayers and meditations For this forme and manner of prayer and meditation liketh this man and that another and as there are many things to meditate on so are there sundry kinds of meditations amongst which that is the best whatsoeuer it be in which a man findeth greater deuotion and more profit But we must obserue here that oftentimes it commeth to passe that an errour meeteth with the louers of vertue for there are some when they haue found some profit by this or that meane and by the benefit of it haue somwhat profited in the way of the Lord forthwith they perswade themselues that there is no other meanes to serue God and please him besides that which they vse and in which they are conuersant they would haue all men to follow that and they think that they that enter not into this way and walke not in this path shall not come vnto life They that deuote themselues wholy vnto Prayer think that prayer is the onely way to saluation they that wholy apply themselues vnto fasting thinke that all things besides fasting are in vaine they that bestow themselues vpon the contemplatiue life thinke that they that are not contemplatiue are in very great danger and they are so in loue with this their opinion that they reiect the actiue life as altogether vnprofitable Contrarily they that giue themselues to an actiue life because they neuer tried what sweetnes passeth betweene God and the soule in holy contemplation meditation and seeing the manifest and visible profit that redoundeth of an actiue life they so extenuate the contemplatiue life that scarce they allow of a pure contemplatiue vnlesse it haue some of the actiue ioyned and mingled with it but they so iudge of it as if it were in euery ones power to be right excellent in that kind In like manner they that haue wholy deuoted consecrated themselues vnto prayer they thinke that euery ones prayers besides theirs are vnfruitfull and he that bestoweth his paynes vpon vocall lip prayer saith that it is more laborious then the other and therefore of greater acceptance After this manner euery Merchant as it is in the Prouerb prayseth his owne wares and so by a close and secret manner of pride not knowing what he doth prayseth himselfe extolling that he himselfe doth because in it he feeleth greater commodity Therfore it happeneth in vertues as in sciences euery one of which is coÌ„mended to the skies of him that excelleth in it of whom also in like maner all other are contemned as vnprofitable The Orator sayth that in the world there is not any thing more noble then eloquence The Astrologer affirmeth that Astrologie carieth the bell from all other Arts because it is conuersant about the heauens and the starres The same the Philosopher sayth of Philosophy The Schoole Diuine not knowing to keepe a meane condemneth all other sciences and placeth his throne aboue them all Neyther are likely reasons wanting to any of them to proue their sciences and faculties to be better more profitable more necessary then other Therfore that which is openly and notoriously knowne in sciences is found also in vertues but somwhat more obscurely For euery one that desireth vertue in one respect coueteth to choose that which is the best and in another respect which is more agreeable to his nature and therfore he supposeth that to be conducent to all which is conuenient for him and that the shooes that fit his feete are fit for all other Hence arise rash iudgements of other mens lifes hence spring contentions and spirituall schismes among brethren for one embraceth what another condemneth while all doe not follow one way In this errour liued the Corinthians who when they had receaued of God many sundry gifts euery one iudged his owne more excellent then the rest and therefore one would be preferred before another for some said that the grace of tongues was nobler then the rest others the gift of Prophecie some sâ—â—d the interpretation of the Scriptures was to be preferred others affirmed the gift of
suffereth griefes and dolours and vndergoeth most bitter death and doost thou seeke for pleasures and delicacies The Arke in which Manna was put that is the foode of Angels for the loue of thee tasted gall and vineger and doost thou long and hunt after sweet and delicious meates The Arke in which the two tables of the law were that is all the treasures of the wisedome and knowledge of God is mocked and derided as foolish and wilt thou be smoothed and praysed and doost thou gape after honors preferments But if the example of this misticall Arke be not sufficient to confound thee let the afflictions of the seruants of God which abide remaine vpon the face of the earth be ioyned vnto it that is the examples passions of all the Saints Prophets Martyrs Confessors Virgins who with so many and so great tribulations haue sayled ouer the huge and turbulent Sea of this world Wherupon one of them saith The Saints haue been tried by mockings scurgings yea moreouer by bonds prisoment They were stoned they were hewen asunder they were tempted they were slaine with the sword they wandered vp and down in sheeps skins and in goates skins being destitute afflicted and tormented whō the world was not worthy of they wandered in wildernesses mountaines and dens and caues of the earth And these all through faith obtained good report And among so many tribulations were found faithfull vnto God If therfore the life of the Saints was such yea if the life of the Holy of Holies was such surely I know not by what title priuiledge or immunity some doe think to enter by the pleasures delights of this world into that place where these doe now ioy and for euer shal reioyce Wherfore my brother if thou desirest to raigne with them learne to imitate them learne to beare and suffer the troubles and discommodities of this life This exhortation wil be profitable vnto thee to kindle inflame thee with the loue of this vertue fortitude that thou seeke for it after it so long vntill at the length thou commest to the perfection of that soule of whō it is read that she girded her loines with strength strengthned her armes And that this chapter may simbolize agree with the whole doctrine of this second Booke I will vse that most excellent noble sentence of our Sauiour If any man will come after me let him deny himselfe and take vp his Crosse daily follow me In which words this heauenly Teacher hath comprehended the sum of the whole doctrine of the Gospel which is for this end ordained that it might make a man Euangelicall perfit who deriuing the originall of his inward man from heauen in his outward might take vp the Crosse and through the sweetnes of the one might willingly embrace all the afflictions of the other ¶ The end of the second Booke of the Sinners Guide LAVS TRI-VNI DEO A necessary Table directing the Reader to euery Chapter in this Booke and to euery particuler Argument handled in each Chapter THE Prologue of the first booke Matters handled in the prologue page 1. The deuision of the booke Two things required vnto pietie page 2. Whence the deuision of the booke groweth Ibidem The Argument of the first booke page 7. In the first booke is contained a large and copious exhortation to keepe Gods commaundements page 9. ¶ The Chapters of the first part of the first Booke The first Chapter The first Title That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the diuine perfection page 9. The seuerall matters handled in this Chapter Honesty profit are to be considered of in euery action ibidem GOD is that he is page 10 The Epicures teach that God is to be serued ibidem The kingdome of God is not by succession page 11 Why men are lesse moued with the perfection of God 12 In the cōtemplation of God we must turne our eyes frō all creatures ibid. Three things are to be marked in euery thing the Beeing the Ability and the Worke. page 17 The second Chapter The second Title Of the bond in which we are bound to Vertue and to attend vpon God by reason of the benefit of our creation page 21 The matters handled in this Chapter Honour is due to God because he is our Father page 22 By the consideration of the creation man doth come to the knowledge of his Creator ibidem God requires of vs gratefulnes and thanks-giuing page 24 That the benefits of Nature are of GOD. page 25 Another reason why we are bound to serue God our Lord because he is our Creator page 26 All things that are borne are not by and by perfect ibidem All things without God are nothing page 28 The third Chapter The third Title How we are bound to the Lord God by reason of the benefit of preseruation and gouerning page 29 The matters handled in this Chapter All things are created for the vse of man page 30 The expostulation of the elements with man page 31 The creatures doe call vpon vs with three words 32 That it may be gathered of these aforesaid how vnworthy and how vild a thing it is not to serue the Lord God page 33 Men like vnto Swine page 34 The ingratitude of men is conuinced by the gratitude of Lyons page 34 35 36. Of Horses page 36. Of doggs page 36 37. Diuers degrees of ingratitude page 38 Men doe abuse the gyfts of God to the iniury of the gyuer ibid. The fourth Chapter The fourth Title That we are bound vnto Vertue by reason of the inestimable benefit of our Redemption page 40. The matters handled in this Chapter The beginning of mans perdition page 41 The admirable mistery of the incarnation 42 We are bound to God not onely for our redemption but for the manner of it page 43 The meanes by which we are redeemed 44 The Angels were astonished at the passion of our Lord. 45 The Lorde suffered not onely for all in generall but also for euery one in particuler page 47 Of this afore-said is gathered how great an offence it is to offend our Sauiour ibidem For three things man oweth himselfe vnto God ibidem The hardnes of mans hart ibidem All things are giuen vnto vs of God page 49 By how many wayes God is ours ibidem A dogge bewrayeth a murtherer page 50 Our sinnes nayled the Lord to the Crosse. ibidem The fift Chapter The fift Title How we are bound to follow Vertue by reason of our iustification page 51 The matters handled in this Chapter What iustification is page 52 No man can be iustified by his owne strength ibidem What great blessings iustification bringeth with it page 53 It reconcileth man to God ibidem It maketh vs the sonnes of God ibidem By Iustification man is freed from eternall punishment page 54 Iustification doth renue a
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 self-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
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 self-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
brother of the louers of God this the sleepe which they sleepe Therefore with this sweete and amiable humming and murmuring and with this acceptable and delightfull harmony of the creatures the quiet soule is brought to bed and beginneth to sleepe that sleepelesse sleepe of which is written I sleepe and my hart watcheth When as therfore this most sweet Bridegrome seeth his spouse sleeping in his armes hee keepeth and preserueth her in that lyuing and vitall sleepe and commaundeth that none doe awake her saying I charge you ô daughters of Ierusalem by the Roes and by the Hinds of the field that yee stirre not vp nor waken my loue vntill she please Tell mee what nights seeme these vnto thee What night of the children of this world can be more sweet or pleasant Who at this time walke laying snares and setting nets for the chastity of virgins and innocent Matrons that they may destroy their good names their own soules rushing both body and soule into destruction heaping and storing vp for themselues the wrath of God against the day of the wrath of God and their owne perdition ¶ Of their comforts and consolations who first begin to serue God and are Punies and Nouices in his Schoole TO all things which hetherto haue beene spoken perhaps thou wilt ahnswere with one obiection saying these consolations and blandishments which wee haue hetherto handled are not common to all but proper vnto the perfect but that one may become perfect many things are required It is true that these belong to such men yet our most kind Lord by the sweetnes of his blessing doth meete with them who first begin giuing vnto them at the first as vnto children milke and afterwards teaching them to eate bread and more solide meates Doth not that solemne day come into thy minde which the father celebrated for his prodigall child Doost thou not know of the feast and the guesse inuited Art thou ignorant of the musicke and reioycing that there was made What doe these things meane but to signifie the spirituall ioy with which the soule is delighted when she seeth her selfe brought out of Egipt and deliuered from the hand of Pharao and from the seruitude of the deuill How shall not that pleasant banquet be prepared for a seruant made free How shall hee not inuite all creatures that they may meete together and with him giue thanks to his deliuerer How shall not he sing first and thereby also inuite others saying Let vs sing vnto the Lord for hee hath triumphed gloriously the horse and him that rode vpon him hath he ouerthrowne in the Sea Which thing if it be not so where is the prouidence of God which prouideth for euery creature most perfectly according to his nature fragility age and capacity For it is certaine that men yet carnall and drowned in the world cannot tread this vnusuall and vnfrequented path neyther tread the world vnder theyr feete vnlesse the Lord stretch forth his hand and preuent them by the like sweetenes and delectablenes It pertayneth therefore to the diuine prouidence when it is determined to take man from the world to prepare this way and to make it plaine that this new trauailer may walke more easily by it those difficulties being taken away which might terrifie him and draw him backe to the world A most excellent and plaine figure of this way is that by which the Lord brought the children of Israel into the Land of promise of which way thus writeth Moses When Pharaoh had let the people goe God carried them not by the way of the Philistims Countrey though it were neerer for God sayd least the people repent when they see warre and turne againe to Egipt The same prouidence that then God vsed in bringing his people out of Egipt into the Land of promise he now vseth in bringing those to heauen whom he first taketh out of this world We must know in this place that although the comforts and delights of the perfect are very great and excellent yet so great is the goodnes and piety of our God especially towards little ones and young beginners that he respecting their pouerty he himselfe doth helpe them to build them a new house and considering that they are conuersant among many occasions of sinning and that their passions are not as yet mortified that they might carry away the victory that they might be deliuered from the violence of their flesh that they might be driuen from the milke of the world and be tyed in such straight bonds of loue that they should not returne into Egipt and to theyr fathers house he filleth them with a ioy and consolation so powerfull that although they be but beginners and that they haue made but an entrance yet they haue according to their proportion a certaine likelyhood and similitude of the delights and ioy of those that be perfect Tell mee I pray thee what other thing would God signifie by those feasts of the old Testament when hee saith that the first and last day should be of equall worship and solemnity The sixe dayes betweene were of lesse solemnity but the first the last were beyond the rest famous and had their peculier prerogatiues What other thing is this then a shadow and an image of this we speake of Vpon the first day the Lord commanded that the same solemnity should be kept which was vpon the last that wee may vnderstand that in the beginning of the conuersion and in the ende of the perfection the Lord doth celebrate a solemne feast for all his seruants in these considering their proceedings in the other their great necessity vsing towards these iustice with mercy towards the other vsing onely grace or mercy to one giuing the reward of Vertue to the other help in need When trees blosome flourish and when they haue their ripe fruite they are most faire to the eye The day wherin the spousage is contracted and wherin the marriage is solemnized and the wedding consumated are more solemne and renowned then the rest In the beginning the Lord doth affiance and betroth the soule to him but when he taketh her into his house hee maketh a feast for her at his owne cost and charges and that feast is not conformable or aunswerable to the merrits and deserts of the Bride but to the riches of the Bridegrome sending all thinges and all prouision out of his owne houses and saying Wee haue a little sister and she hath no breasts Therefore it is necessary that he nourish his owne creature with the milke of an other Wherefore the same Bride talking with her Bridegrome sayth The young damsels haue loued thee He doth not say the women or Matrons which are soules founded and rooted in vertue but hee sayth young damsels young maydes which are soules which first begin to open their eyes and to looke vpon this new light these sayth the Spouse haue loued