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
shadow of goodnes Oftentimes vnder hoâ—ey there is gall and vnder flowers thornes are hid Remember â—hat Aristotle sayth Some lyes haue more apparency and semâ—ance of truth then truth it selfe It may also be that euill hath â—ore likelihood of goodness then goodnes it selfe And aboue 〈◊〉 things it is to be obserued that as to proceede with grauity is â—igne of wisedome so to goe forward with leuity and carelesâ—s is a token of folly For this cause in these sixe things thou â—ghtest to be very circumspect and prudent that is in beleeuing in yeelding in promising in determining in conuersing with men but especially in anger for often-times it hath been noted that men haue falne into very great dangers who in these haue beene light and carelesse For to beleeue easily springeth from the lenity of the hart to promise easily taketh away the liberty to yeeld easily begetteth occasion of repentance to determine easily is next to the danger of erring as it happened to Dauid in the cause of Mephiboseth to be easie in acquaintance and conuersation bringeth contempt lastly to be easily angry is a manifest token of foolishnes For it is written He that is patient hath much wisedome but he that is soone displeased exalteth foolishnes ¶ Of certaine meanes by which this vertue is gotten TO the attainment of this vertue amongst many other means the experience of errors past and the euent of things both of our owne and of others well brought to pâ—â—se is conducent and auaileable for from these many counsailes and rules of wisedome are for the most part taken and for this cause it is sayd that the memory of auntient things is a familier helper and a mistres of wisedome and that the present day is a Scholler of the former Wherfore Salomon sayth also The thing that hath beene commeth to passe againe and the thing that hath beene done shall be done againe For by the things past the present are iudged and by the present the things past But aboue all things profound and true humility of hart helpeth very much to the obtayning of this vertue as on the contrary side pride hindereth and destroyeth all Therefore it is written Where there is humility there is wisedome Besides this all the holy Scriptures doe proclaime that God is the teacher of the humble and a maister vnto the little ones who reuealeth his misteries vnto them Neuertheles our humility ought not to be such that it shoulâ— be subiected and ouer-ruled by euery ones opinion and be caried about with euery wind For this is not humility but instaâ—bility and debility of hart To this vice the vvise-man beinâ— willing to vse a remedy sayth Be not too humble in thy wisedâ—â— As if he should say A man ought to be constant in the 〈◊〉 things he professeth being founded on a iust and a catholiâ—â— foundation nor ought he to be easily remoued from his purpose as some weakelings are who suffer themselues to be seduced by euery opinion and to be tossed and turned euery way The last thing which is most profitable for the attayning of this vertue is humble and deuout Prayer For seeing that it is an especiall duty of the holy Ghost to illuminate mans vnderstanding with the gift of Science wisedome counsaile and vnderstanding with how much more humility deuotion man commeth to the holy Ghost bringing the hart of a Disciple and a little one so much more perfectly is he instructed and honored with these heauenly gifts Matter is not wanting vnto vs to discourse of this vertue more copiously for seeing that it is the guide conducter of al other vertues it is necessary that being the leader it should not be blind least the whole body of vertues should be darke and without eyes yet seeing that we endeuour to be briefe we will be no more prolixe And because all those things hetherto spoken pertaine to the reformation of ones selfe and to the composition and well ordering of his body and soule which is the first part of the iustice and righteousnes which before we haue set downe it remayneth that now we speake of the second part which teacheth what man oweth to his neighbour Of that which man oweth vnto his neighbour CHAP. XV. THE second part of iustice is that a man render to his neighbour that he oweth him That is that he exercise towards him loue and mercy according to the commaundement of God How necessary this part is and how often commaunded in the holy Scripture which is the rule and line according to which our life is to be squared no man will easily beleeue except he hath beene conuersant in it Reade the Prophets Gospels and Epistles thou shalt haue it so obuious and so many times commended vnto vs that thou canst not but exceedingly meruaile In Esay God teacheth most excâ—llently how our neighbour is to be handled when the Iewes complayning said Lord wherefore fast we and thou seest it not wee put our liues tâ— straightnesse thou regardest it not The Lord answereth Behold when you fast your lust remaineth still for yee doe no lesse violence to your debters loe ye fast to strife and debate and to smite with your fist without mercy nowe yee shall not fast thus that your voyce might be heard aboue Thinke yee this fast pleaseth me that a man should chasten himselfe for a day and to hang downe his head like a Bulrush and to lye vpon the earth in an hairie-cloth Should that be called fasting or a day that pleaseth the Lord Doth not this fasting rather please me That thou lose the wicked bands that thou take of the ouer-heauy burdens that thou let the oppressed goe free and breake all manner of yoke To deale thy bread to the hungry and to bring the poore wandring home into thy house When thou seest the naked that thou couer him and hide not thy selfe from thine own flesh Then shall thy light breake forth as the morning and thy health florish right shortly righteousnes shall goe before thee and the glory of the Lord shall embrace thee He prosecuteth this matter to the end of the chapter Thou seest therefore my brother in what thing God hath placed a great part of true iustice and righteousnes and howe religiously he would haue vs to be charitable and mercifull to our bretheren and neighbours What shall I 〈◊〉 of the Apostle Paule in whose Epistles nothing is so frequent and vsuall as this commaundement With what great praise setteth he foorth Charitie how doth he exemplifie and extoll it how gallantly dooth he depaint the excellencie of it how preferreth he it before all other vertues calling it the most excellent way to come vnto the Lord Not content with thys in one place he calleth it The bond of perfection In another place he sayth That Charitie is the end of all the commaundements of God And againe in another place He that loueth
will be so in his old age Of these and such like coniectures which are found amongst the Doctours of the Church hee that is such an one may with humility assure himselfe of the infinite goodnes of God that he is one of the number of the Elect. For as he hopeth in the infinite goodnes of God to be saued so hee may humbly presume that he is one of their number who are to be saued seeing that the one doth presuppose the other Which seeing that it is so I pray thee consider with thy selfe ô man with how great a pledge the Lord doth hold thee bound vnto him for this vnmeasurable benefit that is that thou art written in that booke of the which our Redeemer sayth to his Apostles In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in the booke of life How vnmeasurable therefore is this benefit to be loued and to be elected from that eternity from which God was God To rest in his most sweet breast euen from the beginning of all eternity To be accounted for the adopted sonne of God then when his naturall sonne was begotten in the glory and splendour of all the Saints who were present in his diuine vnderstanding Consider therefore dilligently all the circumstances of this election and thou shalt see euery one of them to be singuler very great benefits and also to bring new bonds and obligations with them Consider first the dignity of him who hath elected thee who himselfe is God happy and infinitely rich who neyther needeth thine nor any mans riches else Consider how vnworthy he is who is elected if thou considerest his nature and quality for he is a miserable and mortall creature subiect to all the infirmities miseries and pouerty of this life guiltie of hell fire both for an other mans and also for his owne sinne Thirdly marke how excellent the election it selfe is after that thou art elected to an end so high then the which a greater cannot be that is that thou mayest be made a sonne of God an heire of his kingdome and a pertaker of his glory Consider fourthly how free this election is when it is as wee haue sayd before any merrit of thine of the onely lyking and ordinance of the diuine will and as the Apostle sayth for the glory and praise of the bounty and fauour of God But a benefit the freer it is the more it doth hold a man bound Fiftly the antiquity of this election is to be looked vnto for it did not begin when the world was made but it is much more auncient then the world it selfe yea it is of the same age with God himselfe who as he is from euerlasting so he loueth his elect from euerlasting and loueth them still and will loue them for euer whom he beholdeth with his fatherly eyes and those truly fauoring being alwayes mindfull to what an excellent good he hath ordayned and predestinated them Sixtly the rarenes of this benefit is to be considered after that among so many nations of barbarous men in such a multitude of the damned the Lord would call thee to so happy an estate that thou shouldest be in the number of them which are elected to eternall life And therefore he seperated thee from the masse of the corruption of mankind condemned for sinne out of the leauen of corruption hath changed thee into Angels food In this consideration few things are found that may be written but many things that may be considered of in the minde that thou mayest be thankfull to the Lord for the perticularity of this benefit which is so much the more by how much the number of the elect is lesser and the number of those greater that are to be damned which number as Salomon sayth is infinite But if none of these things doe moue thee at the least let the greatnes of the costs and charges moue thee which the most bountifull Lord determined to make by reason of this benefit as are the life of his onely begotten sonne and his blood shed in the cause of this benefit as who had determined from euerlasting to send him into this world that he might be the executor of this determination Which seeing that it is so can there be any time long enough and sufficient to consider of so great mercy of God What tongue can euer vtter it sufficiently What hart can perfectly feele and tast it To be briefe by what duties can he recompence it And with what loue can man answere vnto this diuine loue Who will be so ingratefull that will refuse now at the length to loue him of whom hee hath beene beloued from all eternity Who will change him for any other friend For seeing that in the holy Scriptures an auncient friend is so highly praysed and had in great estimation who would change the possession and fauour of this most auncient friend with all the friends of the world And if the possession of a thing time out of minde doth giue authority and right to him that in deede hath no right vnto it what shall this eternall possession doe by which the Lord doth possesse vs that by the title of this friendship we may be reputed his By these it is manifest that no good may be found in the world which is to be changed with this good neyther that there are any such great euils which are not to be borne for the loue of this good Who I pray thee can be so dull blockish and inconsiderate that being taught by diuine reuelation that some begger which daily in the streetes from dore to dore doth seeke his bread is predestinate of God after this maner would not kisse the earth whereon he treadeth with his feete Would not giue place vnto him And bending his knees with great humility would not wish well vnto him and gratulate him with these words ô thou happy and blessed man art thou one of the blessed number of the elect Shalt thou reioyce in that happy company of Angels Shalt thou sing that heauenly musicke Shalt thou possesse that euerlasting and eternall kingdome Shalt thou contemplate and view that bright and glorious shining face of Christ O happy is that day in which thou wast borne but much more happy is that day in which thou shalt dye to the world for then thou shalt begin to liue an eternall and immortall life Happy is the bread with which thou art fed happy is the earth which thou treadest vpon for that doth carry an incomparable treasure Blessed are the tribulations which thou sufferest and the neede which doth presse thee Because they doe open a way to thee which leadeth to eternall life What cloude of calamities or tribulations shall be so thicke which will not vanish and be expelled at so great hope These and such like are the words with which wee would moue and perswade any man whom we knew certainly to
misfortunes of mans life seeing that our enemies are so many and so strong with whom we must fight seeing that so many snares are hid and so many nets layd and to conclude euery where so many and so great difficulties sowne and dispersed in our wayes and man being a creature so fraile weake naked blind vnarmed faynting and voyde of counsaile if the shadow and supportation of God faile him what can he doe poore weake creature among so many strong enemies A Dwarfe among so many Gyants Blind among so many snares alone and vnarmed among so many armed and powerfull enemies Neyther is heere an end of the euill for God doth not onelie turne his eyes from sinners and the vnrighteous and that hee permitteth and suffereth them to fall into diuers kinde of errors and afflictions but he also sendeth euils among them and armeth the creatures against them Insomuch that the eyes which before were open for their profit now they watch for their hurt and ruine as God himselfe manifestly testifieth by the Prophet Amos I will sayth he cast mine eyes vpon them for euill and not for good As if he had spoken more plainely I will change prouidence with prouidence for that with which before I did water for their defence now it shall be for their punishment and for a recompence of their iniquity The same thing he speaketh more plainely in Hosea And I will sayth the Lord be vnto Ephraim as a moath and to the house of Iuda as a rottennes that I may deuoure and destroy them as a garment is consumed of moaths And because this kinde of persecution seemed too long but somewhat more gentle presently after he adioyneth an other more terrible and more fierce and rauening saying I will be vnto Ephraim as a Lyon as a Lyons whelpe to the house of Iuda I euen I will spoyle and goe away I will take away and none shall rescue it Tell me I pray thee what greater misery then this can be thought vpon Neyther is the testimony of this prouidence more obscurely remembred by the Prophet Amos. For when as the Lord had commaunded that the sword should deuoure all the vngodly for the sinne of couetousnes forth-with he addeth He that fleeth of them shall not flee away and he that escapeth of them shall not be deliuered Though they dig into the hell thence shall mine hand take them though they clime vp to heauen thence will I bring them downe And tho ugh they hide themselues in the top of Carmel I wil search and take them out thence and though they be hid from my sight in the bottome of the sea thence wil I commaund the serpent and he shal bite them And though they goe into captiuity before their enemies thence wil I commaund the sword and it shal slay them and I wil set mine eyes vpon them for euill and not for good Hetherto Amos. Tell mee I pray thee who is that man who reading these words and being mindfull that they are the words of God himselfe and seeing what this manner of prouidence is which God vseth against the reprobate doth not tremble both in body and soule Considering how angry and terrible an enemy God is to him to whom he sheweth himselfe an enemy and whom he hateth Whom he hunteth out with so great diligence Whom he snatcheth vp wheresoeuer he findeth Vpon whose destruction he watcheth with so great a care How can this man rest How can he eate hauing such eyes opposed against him Such wrath Such a persecutour An aâ—me so mighty stretched out against him For if it be so great danger to fall from and be depriued of the fauour of so great a Lord what will it be to haue all the armies of the Diuine prouidence turned against him especially when as the sword which before was drawne out for thy defence against thine enemies now doth set vpon thee for reuenge The eyes which were ouer thee for thy safety now watch for thy destruction The arme that was stretched out to support thee now is armed to kill thee And the hart which mused vpon thoughts of peace and loue for thee now is full of thoughts of sorrow and affliction And he that should be thy buckler shadow and refuge is now become a moath to deuoure thee rottennes to corrupt thee and a Lyon to destroy thee How can a man sleepe securely who when he sleepeth hath God ouer his head with a naked sword ready to kill him and watching ouer him as that rod of Ieremy for reuenge and and punishment What counsaile shall this miserable man take against the counsaile of God Of what arme shall he call for helpe against this arme What prouidence shall he oppose against this prouidence Who euer moued warre against God or opposed himselfe against him and went away conquerour Holy Iob sayth If he would dispute with him he could not aunswer him one thing of a thousand He is wise in hart and mighty in strength who hath beene fierce against him and hath prospered To conclude this euill is such and so great that of the greatest punishments with which God threatneth and chastiseth the wicked in this life it is one and not the least when he withdraweth from them the hand of his fatherly prouidence as God himselfe testifieth in diuers places of the holy Scripture Hence is that And my people haue not hearkned vnto my voyce and Israel hath not obeyed mee so I gaue them ouer to their owne lusts and they followed after their owne inuentions That is they daily fell from ill to worse And by Hosea Seeing thou hast forgotten the law of thy God I will also forget thy children Euen as therefore there can nothing happen worser or more heauily to a woman then to be forsaken and diuorced from her husband nor to a Vineyard then to be neglected of the Lord and no more to be trimmed for then forth-with it degenerates and growes wild so nothing can happen worse to a soule then to be forsaken of God For what is the soule without God It is as a Vineyard without one to dresse and trim it as a garden without a Gardiner as a ship without a Pilot as an army without a Captaine as a common wealth without a Gouernour or that I may speake more fitly as a body without a soule Thou seest therefore my brother how God doth encompasse thee on euery side for this cause that if thine hart will not be moued with the loue and desire of fatherly prouidence at the least that it might be moued with the feare of reprobation and forsaking least perhaps he forsake thee neyther any more stretch his hand out vnto thee For oftentimes they that are not moued with desire of good things are moued with the feare of some great euil ¶ Of the second priuiledge or prerogatiue of Vertue that is of the Grace of the holy Ghost which is giuen to the
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
when trouble commeth vpon him And also Saint Iohn in his Canonicall Epistle dooth subscribe vnto thys Beloued saith he if our hart condemne vs not then haue wee boldnes toward God And whatsoeuer we aske we receiue of him because we keepe his commaundements and doe those things which are pleasing in his sight Not vnlike to this is that of the Psalmographer If I regard wickedness in mine hart the Lord will not heare mee But God hath heard me and considered the voyce of my prayer because I haue not dealt wickedly A thousand such like authorities may be brought out of the holy Scriptures of which may be easily gathered the difference which is betweene the prayers of the righteous and of the wicked and by consequent how farre the one part excelleth the other when as the one is heard and dealt with all as sonnes the other reiected as enemies For when they doe not ioyne good works to theyr prayers neither that deuotion feruour of spirit neither that charitie and humilitie which is required it is no maruell if they be not heard For the petition as Ciprian sayth is not forcible when the prayer is barren Of the tenth priuiledge of Vertue which is the helpe and fauour of God which the righteous feele and tast of in their tribulations and of the impatience and torment of the wicked in carrying theirs CHAP. XXII VErtue also hath another priuiledge no lesse admirable that is that strength fortitude is giuen to the louers of Vertue that they may beare theyr tribulations with ioy which in this life shal neuer be wanting vnto them For we know that there is not any sea so stormy and rempestuous in this world as our life is for in it there is not found any felicitie so safe and secure which is not subiect to a thousand kindes of casualties which at all times hang ouer our heads Surely it is a thing worthy of consideration to see with what great difference good and euill men doe passe through this miserable world for the good knowing that they haue GOD to be theyr Father and that it is he that bids them drinke of this cup like vnto a medicine prescribed of a most wise and skilfull Phisitian and that tribulation is as a file the which the sharper it is it so much the more maketh the soule purer brighter and more shining and doth scoure of all the rust and considering in like manner that it is it which maketh men humbler in their thoughts more feruent in their prayers and more pure in their consciences I say that the righteous knowing and considering of these things and the like cast downe theyr heads and are humbled as little ones in the time of tribulation and also they poure in water into the cup of affliction or that I may speake better God himselfe poureth it in who as the Prophet sayth Giueth vs teares to drinke in measure There is no Phisition that with so great care and diligence doth measure and proportionate the quantity of his phisick which he giueth to his diseased patient according to the quallity of his complexion as our heauenly Phisition doth proportionate the medicine of tribulation which he deuideth to the righteous according to the quality of theyr strength by which they may be able to beare it But if at any time the labour and payne encreaseth the helpe and ayde also encreaseth least man should faynt and he is made so much the richer by how much his tribulation is mightier that he may not flye from it as from a dangerous and hurtfull thing but that he may desire it as a merchandize of great gaine For these causes the righteous oftentimes doe beare calamities and miseries not onely with patience but also with ioy For they doe not looke vpon the labour but vpon the reward not vpon the payne but vpon the crowne not vpon the bitternes of the medicine but vpon the health which it bringeth not vpon the griefe of the chasticement but vpon the loue of the chasticer who himselfe sayth that hee chasticeth euery one whom he loueth The ayde of the Diuine grace doth ioyne it selfe to this consideration as already we haue sayd which neuer forsaketh the righteous in the â—me of tribulation For seeing that God is so true and faythfull a friend vnto his he is neuer nearer vnto them then in theyr tribulation and trouble although the contrary seemeth to be true Runne throughout all the holy Scripture and thou shalt scarcely finde any thing which is so often repeated and promised as this which we heere speake of Is it not written of him that he is a helper in neede and tribulation Is it not he that inuiteth vs to call vpon him at that time Call vpon me sayth hee in the day of trouble so will I deliuer thee and thou shalt glorifie me Doth not the Prophet testifie this as hauing had experience of it himselfe When I called sayth he the God of my righteousnes heard me thou ô God hast set me at liberty when I was in distresse Is not he that Lord in whom the same Prophet trusting sayd I will wayte for the Lord who hath deliuered me from faynting and from the stormie wind and tempest Which tempest is not of this Sea but that which afflicteth and excruciateth the hart of him that faynteth and is weake when it is troubled which tempest by so much is the greater by how much the hart is weaker and seebler This truth the same Prophet confirmeth in many places eyther with the same words or with words more effectuall both that we might be confirmed in the fayth of this truth and also that we might be strengthened and comforted in our weakenes For the saluation sayth he of the righteous is of the Lord and he is theyr protectour in the time of tribulation and the Lord shall helpe them and deliuer them and shall take them from among sinners and shal saue them because they trusted in him And in another place yet more plainely How great is thy goodnes ô Lord which thou hast layd vp for them that feare thee and done to thewâ— that trust in thee euen before the sonnes of men Thou doost hide them priuily in thy presence from the pride of men thou keepest them secretly in thy Tabernacle from the strife of tongues Blessed be the Lord for he hath shewed his meruailous kindnes toward mee in a strong Cittie Though I sayd in mine hast I am cast out of thy sight yet thou heardest the voyce of my prayer when I cryed vnto thee Thou seest heere how manifestly the Prophet demonstrateth the fauour and ayde which the righteous haue of God in their greatest and sorest troubles But it is to be noted that he sayth Thou doost hide them priuily in thy presence signifying as a certaine interpreter sayth that as a King when hee would keepe any man safe from danger placeth him in
wilt heare his voyce harden not thy hart that thou maist make answer to hym to morrow yea begin presently to lay to thine hand which the sooner that thou shalt doe it shall be the more easier vnto thee Against them that deferre their repentance to the houre of death CHAP. XXVI IVstly and rightlie ought those things which we haue spoken to be sufficient to confound them who deferre and put off their repentance to the houre of death For if it be so dangerous to prorogue and deferre it to certaine yeeres what wil it be I pray thee to driue it of and reserue it for that most perrilous time But because this errour is too familiar and vsuall in the world and seeing that very many soules doe perrish beeing miserably deceiued by this errour I thought it very necessary to speake somewhat of this vaine opinion of men And although it is very dangerous to speake of this matter for it may minister occasion to weake and fearefull consciences to distrust and despayre yet greater shall the danger be that men know not into what hazard they cast themselues when they deferre theyr repentance to that time So that weighing both dangers in an equall ballance we may manifestly see that this is greater then that by manie degrees For experience teacheth vs that moe soules doe perrish through too much confidence then by too much feare or faint-hartednes For wee are appointed Watchmen as Ezechiell saith that when we see the sword comming we should tell the people of it least those that should be admonished of vs be deceaued and their blood should be required at our hands But because in this life we haue no other light nor no other truth besides the holy Scripture and the monuments of holie Fathers and Doctors of the Church who before vs haue copiouslie and sufficiently handled this matter let vs see what they say of it For I hope that no man will be so rash that will prefer his own opinion before their iudgements In speaking of which we will obserue this order that first we remember what the Fathers haue spoken of this matter and then what the Scripture teacheth vs. ¶ Authorities of certaine Fathers concerning finall repentance BEfore we enter into this disputation let vs presuppose that which Saint Augustine and all the Doctors of the Church do say that we must necessarilie know that as true repentance is properly the worke of God so he can giue it to whom he wil and when he pleaseth Therefore according to this sentence repentance shall be true and sufficient to saluation at what time soeuer it be yea in the houre of death But how sildome thys happeneth I would not that thou shouldest beleeue me or thy selfe but the Saints by whose mouth the holy Ghost hath spoken Therefore it is meet and requisâ—â—e that we relye vpon their iudgements Heare therfore what Saint Augustine doth speak of this matter in his booke of true and false repentance Hee that first is forsaken of his sinnes before he forsake theÌ„ he freely and willingly doth not forsake them but of necessity and constraint But God requireth the libertie of thy will Wherefore they that will not be conuerted vnto the Lord so long as they can sinne and afterwards come vnto conuersion wheÌ„ they can sin no longer they shall not so easily obtaine that they desire And then a little after Augustine declaring how that conuersion is wrought sayth thus Hee is conuerted that is he is wholie and altogether changed who now not onely feareth punishment but hasteth to returne to a good and gracious God Which conuersion albeit it happeneth to any one at the end of his life we are not to despaire of the remission of his sinnes But because so faithfull and absolute a conuersion sildome or neuer happeneth so late repentance is suspicious and to be feared For whom the disease constraineth and the paine terrifieth he shall scarcelie euer come to true conuersion especially when hys children are present whom he hath too much doted on his wife and the world doe call him vnto them For this late repentance is wont to deceaue manie But because God is alwayes almightie he can alwaies help in death whom he pleaseth But because there be many things that doe hinder and doe draw away the languishing and fainting spirit it is most dangerous next to destruction to put of repentance vntill death But it is a very great thing that God should then inspire thee and deale so fauourably with thee If therefore there be any one who then doth seeke for true repentance let him expect the friendly clemencie of God well vnderstanding and feeling that the goodnes of God is greater then his wickednes He that thus escapeth let him liue and not die Hetherto Saint Augustine by whose words it is manifest into how great dangers they do cast themselues headlong who of purpose leaue of their repentance to the houre of death Saint Ambrose also in his bookes of repentance doth largelie dispute of this matter although there be some that attribute this discourse of his to Augustine where amongst many other things he faith He that râ—penteth and reconcileth himselfe at the last cast and passeth hence that is departeth out of his bodie I confesse vnto you that we deny not vnto him that which he desireth but I dare not presume to say that hee went vvell hence I doe not presume I doe not promise I doe not say I deceaue ye not I doe not beguile you I make no promise vnto you A faithfull man liuing well doth safely depart hence He that repenteth and is reconciled whilst he is in health if after he liue well is safe Repeating the same thing a little after he saith But he that repenteth at the last and shall passe hence whether hee safelie passeth or no I am not certaine I can assure him of repenpentance but of further securitie I cannot assure him Marke what I say I will lay downe this more plainly least any one should misse my meaning Doe I say that he shal be damned I doe not say so Neither doe I say that he shall be saued O holie Bishop what other thing doost thou say vnto me Certainlie I know not what I shall say vnto thee I haue said I presume not I promise not I know not Gods determination Wilt thou my brother be deliuered from all doubt wilt thou escape thys ambiguous incertaintie Repent whilst thou art strong and in health For if thou truly repentest whilst thou art in health so the last day finde thee thou art safe Therefore runne that thou maist be reconciled If thou doost so thou art safe Why safe Wilt thou that I shal tell thee Because thou repentedst at that time when thou mightest haue sinned Behold I haue told thee why thou art safe But if then thou wilt repent when thou canst sinne no longer thy sinnes haue dismissed thee and not thou them
mistery of that time it will be counted a ridiculous thing to thinke that these are matters for all times and places which were onely proper for that time We see also in all well ordered common wealths that some things be done ordinarily and alwayes after the same manner and some things that are vsed extraordinarily Ordinary things are common to all but the extraordinary are proper to some certaine The same thing also commeth in vse in the common wealth of God which is his Church And so that of the Apostle is regular and ordinary Whose end shall be according to theyr works signifying that after the common manner of speaking an euill death followeth an euill life and a good death a good life And it is an ordinary thing that those that embrace Vertue and leade a godly life doe enter into an eternal life and those that liue viciously and wickedly to be cast into hell fire This sentence is common and true which the holy Scripture doth beate vpon in many places This the Psalmes doe sing of this the Prophets doe celebrate this the Apostles doe preach of this the Euangelists haue noted The kingly Prophet hath comprehended this in few words when he sayd God spake once and twice I haue also heard the same that power belongeth vnto God And that thou Lord art mercifull for thou rewardest euery man according to his worke This is the summe of all Christian Philosophy Therfore according to this speach of Dauid we say that it is an ordinary thing that as well the righteous as the sinner should receaue a reward at the end of their lifes according to the works which they haue done Yet besides this vniuersall law God can by his especiall grace and fauour bestow mercy vpon some that they should dye the death of the righteous who haue liued the life of sinners as also it may come to passe that he that hath liued like a righteous man in this world by the secret iudgement of God may dye as a sinner As it happeneth vnto them who haue sayled very fortunately in a long voyage and at the very mouth of the Hauen suffer shipwrack Hence it is that Salomon sayth Who knoweth the spirit of man that goeth vpward and the breath of the beast that goeth downe to the earth For although it be alwayes in a manner true that their soules who liue like beasts descend to hell and that theirs that liue like men ascend to heauen yet in the secret and particuler iudgement of God this order may be somtimes inuerted Yet it is safe and generall doctrine that a good liuer shall haue a blessed death Therefore no man ought for the praecedent causes to leane to their examples who haue been saued by especiall and particuler grace and sauour for they make no generall rule nor extend themselues to all men but onely to few and those vnknowne Neyther canst thou know whether thou art contayned in that number But if thou obiectest vnto me the repentance of the Niniuites which proceeded from feare least they should all haue beene destroyed within forty dayes consider thou not onely their sharpe and seuere repentance which they made but also their change of life Change thou also thy life after the same manner and the same mercy shall not forsake thee But I perceaue that thou art scarcely recouered of thine infirmity and scarcely risen out of bed seeing that thou straightwayes runnest to the first kind of life and recallest all that which thou didst purpose when thou wast weake Wherfore I leaue thee to consider what I may think of thy repentance ¶ The conclusion of the former disputation WHatsoeuer hath hetherto beene spoken hath not beene spoken to that end that it should shut the gate of saluation or of hope against any man for neyther hath any of the Saints shut it neyther ought any man to shut it but to this end that the wicked may be recalled turned from that refuge and fortresse in which they lurke and are made mightier to perseuere in their iniquities But tell me I pray thee my brother if all the voyces and iudgements of Doctors and holy men if all reasons if the holy and sacred Scripture pronounce so dangerous and perillous things of it how darest thou hope for saluation in so great danger and hazard In whom doest thou trust that will helpe thee in this ieopardy Perhaps thou placest thy hope in thy preparations in thine almes and in thy prayers Thou vnderstoodest a little before how the fiue foolish virgins with great care would haue prepared made ready thēselues after that they had heard the voyce telling them that the Bridegrome came thou hast learned also with what great instancie they knocked and cryed at the doore yet it profited none of them for it proceeded not of true loue or of true repentance Perhaps thou trustest to thy teares which thou wilt poure forth at that time surely vnfained teares at all times are auailable happy is that man that from his very hart can poure thē foorth but remember I pray thee what teares Esau shedde Who as the Apostle saith found no place of repentance though he sought it with teares For he did not weepe for the loue of GOD but for his owne commoditie Or doost thou put thy hope in thy good purposes which thou then settest before thine eyes These are of force vvhen they are true and sincere but remember the purposes of King Antiochus who when hee was in this danger promised such great and magnificent things that it would make a man amazed that readeth them This wicked man saith that booke prayed vnto the Lord of whom he obtayned no mercy The reason was for all things that he purposed proceeded not of the spirit of loue but of seruill feare which is not acceptable For to feare hell may proceede of the meere naturall loue which man beareth to himselfe But that man loueth himselfe is no reason that the kingdome of heauen should be giuen vnto him Insomuch that as no man entred into the pallace of King Assuerus clothed in Sackcloth so it is lawfull for no man to enter into the pallace of God with a seruill garment but all that will enter must be clothed with wedding garments that is adorned and beautified with true loue and charitie Wherefore my brother I pray and intreate thee that thou wouldest reade and consider of these things with great attention that thou after a very short time without all doubt shalt come to this houre and to this ieopardy For thou seest vvith what great swiftnes heauen is turned about and with what velocitie time slippeth and posteth away how soone the thred of thy life shall be cut off The day of destruction is at hand sayth the Prophet and the times that shall come make hast Therefore a little space of time being ouer-past this prophecie shal be fulfilled Then thou shalt
for his defence vntill his eyes were opened by the prayer of the Prophet of God then he saw that there were moe defenders then offenders Of the same kinde and semblance is the errour of them of whom we now speake for when as they perceaue and feele in themselues the difficulty of Vertue and not hauing felt the graces and helpes that God fendeth for the attainement of Vertue and piety they pull back their foote and shrink away from Vertue Tell me if the way of Vertue be so difficult why doth the Prophet say I haue had as great delight in the way of thy testimonies as in all riches And in another place The iudgements of the Lord are truth they are righteous altogether and more to be desired then gold yea then much fine gold sweeter also then bonny and the honny-combe So that the Prophet not onely granteth that that all we yeeld vnto Vertue that is admirable excellency and dignitie but also that which the world denieth that is sweetnesse pleasantnes and delectation For thys cause not without good reason thou mayst perswade thy selfe that those who doe so aggrauate and exaggerate this burthen and doe imagine to themselues that it is so heauy and so vnsupportable although they be Christians and liue vnder the couenaunt of grace yet they haue not tasted of thys misterie O thou wretched man thou that sayest thou art a Christian tell me why Christ came into the world Why he shedde his blood why he ordained his Sacraments why he sent his holy Spirit into the world what is meant by the word Gospell what by the word Grace and what is the meaning of this most famous and excellent name IESVS If thou knowest not enquire of the Euangelist and he will tell thee Thou shalt call his Name IESVS for hee shall saue his people from their sinnes What other thing meaneth the name of Sauiour Deliuerer What other thing to be saued and deliuered from sinnes then to obtaine pardon for vs for our sinnes past grace to eschew those to come For what other cause came the Sauiour into the world but that he might helpe thee and further thy saluation Why would he dye vppon the Crosse but that he might kill sinne Why would he rise from the dead but that he might raise thee and might make thee to walke in newnesse of lyfe Why did he shed his blood but that he might make a medicine or a plaister to heale and cure thy woundes For what other cause did he institute ordaine Sacraments in his Church but to strengthen thee in the progresse of righteousnesse What other is the fruite of his most bitter passion and comming into this world but that he might make the way to heauen plaine smooth which before was sharpe and rough with thornes and that he might make it passable and easie to be iourneyed This is that which Esay fore-told should come that in the dayes of the Messias Euery valley should be exalted and euery mountaine hill should be made low and the crooked should be strait the rough places playne To be briefe besides all these why was the holie Ghost sent from heauen but that thy flesh might be turned into spirit And why did he send him in the forme of fire but that he might inflame thee as fire and illuminate thee and transforme thee into himselfe and lift thee on high from whence he himselfe first came To what end profiteth grace all the vertues which proceede from it but that they may make easie and light the yoke of the Lord that they might make his seruice tollerable that they might make men couragious in tribulations to hope in perrils and ouercome in temptations This is the beginning thys the middle and this the end of the Gospell It is necessary also to know that as Adam an earthly man a sinner made all men earthly and sinners so Christ a heauenly man and a righteous made all men heauenly and righteous What other thing haue the Euangelists written What other thing be the promises sent vnto vs from the Prophets what other thing haue the Apostles preached This is the summe of all Christian Diuinitie thys is that abreuiated worde which the Lord made vpon the earth Thys is that consummation and abreuiation which Esay sayth he heard of the Lord vppon which followed so great riches of righteousnes vertues in the world But let vs declare a little more plainly those things which we haue spoken I demaund of thee from whence thinkest thou that this difficulty ariseth which is found in Vertue Thou wilt say from the wicked inclination of the hart and from our flesh conceaued in sinne for the flesh gainesayeth the spirit and the spirit resisteth the flesh as two contraries between themselues Let vs imagine that God calleth thee and saith vnto thee Man come hether I will take from thee that hart thou hast and will giue thee a new one I will giue thee strength also by vvhich thou shalt be able to represse and hold vnder thy appetites and euill concupiscences If God promise this vnto thee shall the way of Vertue yet seeme difficult vnto thee It is certaine that it shall not I pray thee what other thing is it that God so often hath promised vnto thee that he hath so often auerred in the holy Scriptures Heare what the Lord spake in times past by his Prophet Ezechiell speaking especially to them vvho lyue vnder the couenaunt of grace And I will giue them sath he a new hart and I will put a new spirit within theyr bowels and I vvill take the stony hart out of their bodies will giue them a hart of flesh that they may walke in my statutes and keepe my iudgements execute them and they shall be my people and I will bee their GOD. Hetherto the Prophet Why then doost thou doubt ô man Is not God sufficient to performe his promise And if he shall performe his promise and keepe his credite with thee shalt thou not be able with his helpe and ayde to walke in his statutes If thou shalt deny the first thou wilt make God a rash and false promiser and that is exceeding great blasphemie but if thou shalt say that thou are not yet with all his helpe able to walke in his statutes and obserue his iudgements thou makest GOD an impotent prouider and fore-seer whilst he would haue man to sweare to that he is not able to doe by giuing him a remedie vnsufficient which in like manner is false What other doubt then is there Why should not Vertue haue force to mortifie these euill inclinations which fight with thee and which make the way of Vertue seeme difficult Thys is one of the chiefest fruites of the tree of Lyfe vvhich the Lorde hath sanctified by his blood The Apostle confirmeth this when he saith Our old man is crucified with Christ that the body
that is a young fresh-water Souldier and beginneth to leade a godly life he is more strongly and more importunatly impugned of the enemy who is not troublesome nor noysome vnto them whom he is quietly possessed of but to them who are without his regiment and iurisdiction Therefore the young Souldier of Christ must alwayes stand vpon his court of gard diligently watch so long as he is imployed in this warre being armed from top to toe with Christian compleat armour But if at any time thou shalt feele thy soule wounded beware that thou cast not away thine armour and shield and shake hands with thine enemy yeeld thy selfe vnto him but imitate valiant and braue men of Arms who often-times through shame to be ouercome and through greefe of their wounds are forced not to flye but to fight againe and so taking hart at grasse and calling to thee thy spirits a fresh thou shalt forth-with see that by thine owne misfortune and mischaunce thou shalt cause them to flie from thee whom a little before thou didst flie from and thou shalt prosecute them who prosecuted thee And if peraduenture thou beest wounded the second time which often-times happeneth in warre yet be not discouraged but remember that the same thing happeneth often to them that fight most valiantly not because they are neuer wounded but because they are neuer conquered For he is not sayd to be conquered that is often wounded but he that looseth his armour and his courage If thou beest wounded seeke presently for remedy for a fresh and new wound is sooner cured then anolde vlcer and that which is putrified and one is easilier cured then many If thou beest tempted at any time it is not inough for thee not to haue entertayned the temptation but endeuour by the same temptation to take a greater occasion to embrace Vertue so by this diligence and the Diuine grace by temptation thou shalt not be made worser but much better and all things shall fall out with thee more happily and currantly If thou beest tempted of Luxury and Gluttony cease a while from thine accustomed delicates yea albeit they be lawfull and entertaine fasting and holy and godly exercises If couetousnes assault thee giue larger almes and doe other works of mercy oftner then thou wast wont If vaine-glory assaile thee in all things humble thy selfe more lowly Doing thus perhaps the deuill will not dare further to tempt thee least he should giue thee an occasion to become better and thou shouldest exercise better works when as his casting is that thou shouldest doe worser As much as lies in thee fly idlenes and alwayes meditate vpon some good and profitable thing and beware that thou beest not so ouerwhelmed with the multitude of busines that thine hart be estranged from GOD so that thou canst not meditate on him Of other kinds of sinnes which a good Christian ought to eschew CHAP. XI BEsides the seauen sinnes which are called capitall there are others which depend of them which a Christian ought to eschew with all diligence no lesse then the former Amongst these one of the chiefest is to sweare vainely by God for this sinne is directly against God and therefore in his owne nature it is more greeuous then any other sinne which is committed against thy neighbour albeit it be enormous and very farre out ofsquare And this is done not onely when the name of God is sworne by but when we sweare by the Crosse Masse Sacraments Saints or by our owne life for euery one of these are haynous sinnes also idolatrous for by protesting by them we place them in Gods stead vvhich vnlawfull oaths are much reprehended in the holy Scriptures because of the iniury which is offered to the Diuine maiestie Greatly to blame are they and much haue they to aunswer for who sweare of custome for euery light matter hauing no respect how or wherefore they sweare neyther doe repent themselues of this custome neyther endeuour to roote out this corrupt and depraued vse Neyther are they to be excused if they say that they doe not sweare of set purpose or it was not their mind and intent to sweate vainly for the case being put that they are willing to entertaine this naughty and corrupt custom they are also willing to entertaine that which followeth of it that is this and such lyke euills and therfore they are not free from great and enormous wickednes Wherefore a Christian ought to endeuour himselfe as much as lies in him to banish and root out this euill custome least this incircumspection proue his bane That this may be done the more easily we must diligently obserue and marke that counsaile of Christ and of his most louing Disciple Iames saying Before all things my brethren sweare not neyther by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay least yee fall into condemnation He meaneth that the custome of swearing should not draw them to false swearing and therefore should be iudged and condemned to euerlasting death Neyther ought any man to sweare by the lyfe of his sonnes or of any other in his family And hee must also diligently take heede that as no man sweare after this manner in his family so let him cast out of his house all such oathes by admonishing chasticing all that are vnder his iurisdiction And if there be any man to whom this custome is so turned into a nature that he can hardly expell it let him accustome himselfe that for euery such offence he giue some thing to the poore or exact some other thing of himselfe that by it hee may not onely be put in minde of his repentance but also that it may be an admonition vnto him not to incurre the same fault againe ¶ Of murmuring detraction and rash iudgement ANother sinne which euery one ought to flie and auoyde is murmuring which vice doth no lesse raigne in the world at thys day then that before For there is neither house nor assembly of religious persons nor holy place which is altogether free from murmuring And although this vice is acquainted familiar with all estates of men for the world through her wauering and mutability ministreth matter of teares to the good and an occasion of murmuring to the weake yet some are more inclined to this vice of their own nature then others For euen as mens tastes are diuers for all things tast not alike to all men sweet tastes displease this man and sower tastes please another and some please theyr tastes in sweet things so the wils of some men are so corrupt and repleate with hurtfull and melancholy humors that they haue not any pleasure in any thing that is ioyned with vertue they cannot away to heare theyr neighbour praysed and nothing doth please them but euill speaking and scorning others so that in all their conuersation they seeme dul and benummed but if they
be but with great greefe remembred All ages haue written and spoken great and glorious things of that good Emperour Great Constantine for his defence and patronage of sacred Christianitie and bounty vnto the Church and her Pastors So all Diuines and whole Vniuersities of Schollers doe daily blesse God who in this corrupt simoniacal age in these dog-daies of the Church and Religion which together with learned Diuines worthy schollers doe lie in a desperate Paroxisme and most dangerous fit ioyntly shaken and assaulted by wicked Patrons and wretched Atheists hath allotted vnto vs not onely another Alexander that so honoured the Poet Pindarus that at the destruction of Thebes he gaue charge that the family and kinred of Pindarus should be spared but another Mathias of the newe Law nay a true follower and imitater of Christ who daily casteth out of the Temple of God all them that buy and sell in it and ouerthroweth the Tables of Money-changers and the seates of them that sell Doues endeuouring with all zealous sincerity to make the house of GOD that that it should be that is a house of Prayer not as Simon Magus would haue it a Denne of theeues and a Cage of vncleane byrds I humbly entreate your Lordship to accept this small gift the fruites of a poore schollers study and weigh it not according to my skill which is but weake but according to the soundnes of the doctrine therein contayned which is warranted by the authority of the holie Scriptures Quod si ex tua dignitate spectetur exiguum est sin ex animo meo magnum Multum enim dat qui cupit dare satis qui dat illud quod habet qui nihil sibi retinet qui nihil quod in se est omittit The Almighty God who is the exceeding great reward of all them that walke vprightly before him in whose hand is the length of dayes blesse and prolong your Honor here among vs to the perfecting and consummation of that good worke he hath began 〈◊〉 euen to the vtter extirpation of all Simony Sacriledge and 〈◊〉 merchandizing and to the supportation of all religious Pre 〈◊〉 of the Church and learned Scholiers of the Land and after this â—yfe giue your Lordship euerlasting glory with him who giueth euery man according as his worke shall be London the tenth of May. Anno. Dom. 1598. Your Honours in all humble dutie FRANCIS MERES TYPOGRAPHVS LECTORI Da veniam maculis quas aut incuria fudit Aut humana parùm cauit natura Page Line Fault Amended 34. 13. yee the. 40. 28. course corse 41. 17. there wants is 55. 19. captayne captiue 59. 18. them then 60. 17. meditation mediation 65. 1. shall will 65. 33. there wants and. 70. 9. there wants how 73. 3. disturbed distorted 73. 36. lenity leuity 81. 12. no now 104. 3. doe doth 139. 22. grosse grasse 145. 16. water watch 159. 34. there wants side 225. 6. felicities felicity 234. 5. there wants life 244. 22. tribulation tribulations 271. 25. would could 300. 24. no on 335. 18. ordinarily inordinatly 345. 20. more moe 351. 1. of and. 355. 16. seruant seruants 356. 20. by be 360. 2. there wants in 369. 2. there wants him 395. 13. there wants selfe by Page Line Fault Amended 397. 16. many man 403. 11. ther other 405. 1. her his 405. 35. inordinary inordinacy 410. 25. mithout without 430. 18. gaine againe 460. 12. nature mature 462. 5. lenity leuity 464. 37. he is 464. 37. confirmeth confirmed 464. 37. there wants that 486. 5. to too 492. 3. fructure structure 494. 2. pallable palpable 502. 11. his the. 503. 13. not nor 507. 26. liuings liuing 512. 6. there wants the. 513. 28. are as 522. 6. there wants in Marginall defects Page Against line there wants 60. 34 A cloud 115 25 Iob 40. 245 13 the. 272 22 Iob 20. 256 32 for our read houre Hac maiora sunt Errata que sensum vulnerant minuscula veróque vocem immutant tue humanitati relinquo THE PROLOGVE OF the first Booke SAY ye surely it shall be well with the iust Esay 3. This is the embassage which GOD in times past sent to all the iust by the Prophet Esay short and briefe in words but most copious and exceeding rich in rewards and benefits Men are wont to be liberall in promises but niggards and couetous in performance of them God after a contrary manner is so liberall bountifull in performance that the words of his promise are much lesse then his deede and remuneration For what could be spoken more briefely then Say yee surely it shall be well with the iust But oÌ„ how many how great be the blessings which are contained vnder this small word Well Which I thinke so to be left without any extention or exemplifying that men might vnderstand that it is impossible that it should be expressed according to the veritie nature of the thing neither that this litle word should be vnderstood of these or those blessings but of all kinde of blessings which are comprehended vnder this word Well without any limitation For thys cause it was aunswered to Moses of the Lord when he asked what was his name I am that I am no other word being added that God might signifie that his being could not bee circumscribed or defined with words but that it was a thing vniuersall which comprehendeth in it all kind of Essences all perfection which without any imperfection pertaineth to that Essence and beeing So in this place the Prophet doth put this short word Well not adding any explication that he might signifie and intimate vnto vs that the whole vniuersitie and generalitie of all good things that can be desired of mans hart are to be found in thys word and be conioyned to it which the Lord doth promise heere to the righteous for reward of his vertue This is the chiefe principall argument which Gods holy Spirit assisting mee I haue purposed to handle in this Booke to the which I will also adioyne counsailes instructions rules which ought to be obserued of those who are studious of vertue According to this purpose this booke shall be deuided into two Tomes or two principall parts In the first shall bee shewed those most straight and firme bonds which binde vs to followe and embrace vertue also the inestimable and inualuable fruites and profits which are brought forth by this studie In the latter part or Tome wee will speake of a godly life which is lead according to the prescript rule of vertue of the admonitions doctrines which are required vnto it For there are two things necessary to a man that will become godly and honest The first is that hee desire to be really and indeede indued with vertue The second is that he may know how to be so indued and furnished For the first of these two the first Booke is profitable and auailable for the second the second For
glory Doe not therfore run ouer these things carelesly slightly sleepingly as without aduisement thou doost read ouer many other things oftentimes passing ouer many leaues desirous to see an end before thou hast wel examined the beginning but I would that thou sitte as a Iudge in the iudgement seate of thine hart that thou heare all these words with silence quie tnes of mind These things are not to be posted ouer hastily but to be looked to heedfully discreetly because in thē are handled the whole regiment of thy life and what soeuer thereupon dooth depend Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed for in determining these things one mans opinion cannot suffice thee but haue an eye that they be seene to examined scanned of sundry Doctors Aduocates and Iudges least happily thou offend in them Wherefore seeing that in this case we doe not speak of earth but of heauen not of thine but of thy selfe haue an earnest care that this thing bee not considered of slothfully and negligently but with the greatest attention If thou hast erred hetherto now at the length cast with thy selfe that thou art regenerated and borne againe and beginne to enter into iudgement with thy selfe and cut off the thred of thine errors and begin by another way to vntwist this webbe O who will nowe so blesse my labours that thou maist now credite mee and harken vnto me with attentiue eares and that like a good Iudge thou mayst pronounce thy sentence and iudgement according to those things which are spoken and approued vnto thee for this thy resolution should be truelie blessed and thy labour exceeding profitable I know assuredly that I request too much and that a wryting cannot be found so effectuall and preuailing that may effect and performe this request therefore in the beginning of this my worke of what esteeme or value soeuer it bee I intreat this one thing that he who is the power and wisedom of his Father who hath the key of Dauid that he may shutte and open heauen to whom he will would be heere present and so temper these my writings that they may yeeld a perswasiue spirit lyfe to those who shall reade them But if I shall gette no fruite of thys my labour yet this shall be a recompence sufficient for mee that I haue satisfied mine owne desire delight and that once I haue filled glutted my selfe in praysing commending a thing greater then all praise as Vertue is especially seeing that of a long time I haue longed and wished to apply my minde to this studie This also I haue obserued throughout all this worke which also I haue doone in all the rest of my labours that I might fitte and apply my selfe to all sorts and estates of men spirituall and not spirituall Clergie and Laitie that as the cause and necessitie is common so also this Treatise might bee as common For the good reading this shall be confirmed in the loue of Vertue being deeplie grafted into it they shall take deepe roote in it they that be not good perhaps shall vnderstand by this what they haue lost and forgon With thys our labour good Parents may instruct and teach theyr chyldren when they are but young that they may be accustomed from theyr infancie to haue Vertue in honor reuerence and to bee studious of it seeing it is the greatest ioy that a Father hath to see his sonne whom he loueth to bee a louer of Vertue honest in very deede and beautified adorned with all kinde of Vertue This doctrine moreouer will be especially profitable to thē whose dutie it is in the Church to teach the people and to perswade them to embrace Vertue for heere are deliuered in order the chiefest instructions titles and reasons which make vs debtors vnto Vertue to the which also as to common places euery thing may bee reduced which is written of this matter And seeing that heere are handled those graces and blessings which are promised in this world to Vertue which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues and seeing that it is true that we haue all these good things and blessings by Christ it consequently followeth that this doctrine shal bring much light to the vnderstanding of the holy Scriptures especially to those places which intreate of the misterie of Christ and the inestimable benefite of our Redemption of the which amongst others the Prophet Esay Salomon in his Canticles and such others doe write more of purpose THE ARGVMENT OF THE FIRST BOOKE THIS first Booke Christian Reader dooth containe a large exhortation to Vertue which is the watchman and keeper of the commandements of GOD in which consisteth true Vertue This Booke is deuided into three principall parts In the first part Vertue is perswaded to be embraced of vs with those reasons and common arguments which are wont chiefely to bee alledged of the holie and auncient Fathers as are those bonds by the which we are bound to our Lord GOD as well by that which hee is in himselfe as by that which he is for vs by reason of his inestimable benefits and also by the necessitie of Vertue herselfe which is prooued and layd open vnto vs by the foure last things which are Death Iudgement Heauenly-glory and Hell And these are handled in the first part In the second part the same thing is conuinced and prooued manifestly by other newe reasons as are the commodities and profits of grace which are promised in this life to the students louers of Vertue Heere the twelue particuler prerogatiues and priuiledges are rehearsed by which Vertue is famous renowned and they are handled and discoursed of seuerally and by themselues Which prerogatiues although many times they are touched of the Saints and holy Writers shewing the light the peace the true libertie and ioy of a quiet conscience and the consolations and comforts of the holy Ghost which things the righteous enioy and all those excellent benefits which are circumscribed within Vertues circumference yet neuer any man was seene or read of me who handled this matter so copiously and in that order as wee doe Therefore it hath not beene vnto mee a little trouble or a small labor to bring together into one head all these things out of diuers places of Scripture to call thē by their propper names to reduce them into order to declare and display them and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers This diligence was very necessarily bestowed that they who are not mooued to loue Vertue for the hope of the good to come because it seemes to be farre off frō them at the least that they might bee moued with the profite of that inestimable good which Vertue affoordeth in this world But because it suffiseth not to produce all the reasons which proue
the print thereof in the heeles of my feete Such one consumeth like a rotten thing and as a garment that is moth-eaten And a little after Man that is borne of a woman is of short continuance and full of trouble He shooteth forth as a flower and is cut downe he vanisheth also as a shadow and continueth not Doost thou thinke it meete to open thine eyes vpon such an one and to bring him with thee vnto iudgement Who can bring a cleane thing out of filthines All these things said holy Iob greatlie wondering at the seuerity of the diuine Iustice which he saw that God did vse vpon man being a creature so fraile and so ready to fall into all euill who drinketh in iniquity like water But if he should vse this seuerity vpon Angels who are spirituall creatures and much more perfect it were lesse to be meruailed at but that God should vse it vpon man whose passions and euill inclinations are innumerable and that by exacting so strict an account that in his whole life hee doth not winke at one idle word nor doth let passe our minute of time ill spent this doth exceede and passe all admiration For who doth not feare and exceedingly tremble when he heareth those words of the Lord Verily I say vnto you that of euery idle word that men shall speake they shall giue account thereof at the day of iudgement Goe too therefore if an account shall be giuen of those words which offend no man what shall become of vnhonest words Of vnchast thoughts of hands full of blood Of the eyes of adulterers To be briefe of all the time of thy life euill spent in the works of iniquity If this be true as it is most true what tongue what eloquence can remember so great things of the rigour and seuerity of this iudgement which shall not be much lesse then the truth of the thing Or which can be equalized with it in any manner of respect How will wretched and miserable man stand astonished and amazed when in the assemblie of so many Senatours and in the presence of such a Councell an account shall be required of a little word which he hath spoken such or such a day without purpose or fruite Who will not be amazed at this demaund Who durst haue sayde these things vnlesse Christ himselfe before had spoken them Who durst haue vttered them vnlesse he had affirmed them What King was euer found that did expostulate or was greeued with his seruants for so small a fault O the depth of Christian Religion how great is the purity which thou teachest How strict is the account which thou exactest And with how seuere a iudgment doost thou examine search out all things How great will that shame be with which wretched and miserable sinners shall be there confounded When as all their iniquities and enormities which closely they committed within the wals of their houses whilst they liued whatsoeuer also vnhonest or filthy thing euen from their birth to their death they haue polluted themselues with all the corners of their hart and euery secret shall be discouered and opened in this Court before the eyes of the whole world Who there shall haue a conscience so pure that when these things shall begin to be done will not straight-wayes change colour and tremble throughout euery part of his body For if a man doth blush and is ashamed to tell his faults secretly to an other how great will that shame be with which sinners shall be confounded in the sight of God and all the world So great shall that shame be that the wicked as the Prophet testifieth shall cry out saying to the mountaines couer vs to the hils fal on vs. But be it that these be tollerable but what wil it be whē as those most sharp keene arrowes of that finall sentence shot from Gods mouth through their harts Depart from me ye cursed into euerlasting fire which is prepared for the deuil and his Angels Alas with what dolours wil sinners be tormented hearing this sentence When we can heare but a litle portion of his words saith Iob who can vnderstand his fearful power This voyce shal be so horible of such force that the earth in the twinkling of an eye shall be opened And sodainlie they shall goe downe to the graue as the same Iob sayth those which now take the Tabret and Harpe and reioyce in the sound of the Organs and they that now spend theyr dayes in wealth This fall Saint Iohn describeth in the Reuelation in these words And after these things I saw another Angell come downe from heauen hauing great power so that the earth was lightned with his glory And hee cryed out mightily with a loud voyce saying It is fallen it is fallen Babylon the great Cittie and is become the habitation of deuils and the hold of all foule spirits and a Cage of euery vncleane and hateful Bird. And a little after the same Euangelist addeth saying Then a mighty Angell tooke vp a stone like a great Milstone cast it into the Sea saying with such violenee shall the great Cittie Babilon be cast and shall be found no more After thys manner the wicked shall be cast into that pit and darke prison full of all confusion which in this place is vnderstood by Babylon What tongue shall be able to expresse the multitude and aboundance of paynes which they shall suffer There their bodies shall burne with liuing fire that neuer shall be put out there without intermission their soules shall be gnawne of the worme of conscience which shall suffer them to take no rest there shall be continuall weeping and gnashing of teeth neuer to haue end which the holy Scriptures do so often threaten and repeate In this place of desperation those wretches being damned raging with extreame madnes shall turne their furie against God and shall rage vpon themselues eating their owne flesh tearing their owne bowels most furiously renting one anothers flesh with theyr nayles and continually blaspheming the Iudge who condemned them to these paines There euery one shall curse his miserable estate and his vnhappie birth repeating without ceasing that sorrowfull complaint and those mournfull and forsaken lamentations of Iob Let the day perrish wherein I was borne the night when it vvas said there is a man child conceiued Let that day be darknesse let not GOD regard it from aboue neyther let the light shine vpon it But let darknesse and the shadow of death staine it let the cloudes remaine vppon it and let them make it feareful as a bitter day Let darknes possesse that night let it not be ioyned vnto the dayes of the yeere nor let it come into the count of the Moneths Yea desolate be that night and let no ioy be in it Let them that curse the day being ready to renue theyr mourning curse it Let the starres of that
eloquence can vtter but by certaine coniectures we may come as it were aloofe of to some knowledge of it Amongst these coniectures the first is the end of that worke for the end is one of the circumstances which are wont especially to declare the condition and excellencie of a thing The end therefore for which the Lord hath made this place is that by it he might manifest his glory For although hee hath created all things for his glory as sayth Salomon yet properly and peculierly he is sayd to haue created heauen for this end for in it after a more speciall manner his dignitie greatnes and magnificence doth shine and appeare For euen as King Assuerus that raigned from India euen vnto Ethiopia ouer an hundred and seauen and twenty prouinces made a great feast vnto all his Princes and his seruants euen the power of Persia and Media in the Citty of Susan by the space of an hundred and fourescore dayes and that with all maiesty cost and royall magnificence that hee might shew the riches and glory of his kingdome and the honour of his great maiestie So the great King of Kings determined to make a most solemne and sumptuous feast in heauen not by the space of anie time but throughout all eternity that in it he might show the vnmeasurablenes of his riches of his wisedome also of his liberality and goodnes This is that feast of which the Prophet Esay speaketh when he sayth And the Lord of Hoasts shall make to all people in this mountaine a feast of fat things euen a feast of fined wines and of fat things full of marrow of wines fined and purified That is of meates most delicate most precious and most sweete If therefore the Lord God doth make that solemne feast that in it he may manifest the greatnes of his glory if his glory be so great what shall the feast be What the riches How precious all things that to this end are prepared But we shal vnderstand this better if wee consider the greatnes of the power of this Lord. His power is so great that with one word he created this admirable frame and that with one word in like manner he can destroy it againe Neyther could he haue created one vvorld with one word but infinite vvorlds in like maner againe he could haue destroyed so many with one word Furthermore whatsoeuer he doth hee doth it without labour so that with the same facility that he created a small Pismire hee could haue created the greatest Cherubin and Seraphin for he feeleth no burthen he sweateth not vnder a greater weight neyther is hee eased of a lesse For he can doe all things that he willeth and whatsoeuer he willeth he worketh by his onely will Tell mee therefore if the power of this Lord be so great and if the glory of his most holy name be so great so vnmeasurable his loue what thinkest thou will be his house the ioy the feast which he to this end hath prepared What can be wanting to this worke why it should not be absolute in euery respect There shall be no defect of his hands because he is infinitely mightie and powerfull There shall be lesse defect of his braine because he that made it is infinitely wise There shall be no defect of his will because he is infinitely good Neither shall this worke be hindered through want of riches because the maker is the Sea and Ocean of all treasure What then vvill this vvork be where there is such and so great preparation What shall that vvorke be that commeth out of that shop in which such vvorkmaisters vvorke together as are the omnipotency of the Father the vvisedome of the Sonne and the goodnes of the holy Ghost Where the goodnes vvilleth the vvisedome disposeth and ordereth the omnipotencie can doe all that vvhich the goodnes vvilleth and the vvisedome ordereth although all these are one and the same in diuers persons We haue also an other coniecture meete for this purpose not vnlike to the former For God prepared not this house onely for his owne honour but for the glory and honour also of his elect Consider therefore how carefull God is to honour his friends and to performe his promise by vvhich he promised that hee vvould honour all them that doe administer vnto him This is manifested by the effect seeing that he hath giuen to them that liue in this world dominion and rule ouer all creatures This is manifest in Iosua at whose commandement the Sun stood vnmoueable in the midst of heauē no otherwise then if hee had had in his hands the bridle of the frame of the whole world The Lord obeying as the Scripture saith the voyce of a man We see the like in Esay who gaue to King Hezekiah his wish whether he vvould that the shadow of the Sun should goe forward tenne degrees or goe back ten degrees for vvith the same facility that he could doe the one he could doe the other Is not the like power seene in Elias vvho by his vvord stayed the cloudes that they should yeeld no raine as long as hee pleased And afterwards by the vertue of his prayer hee brought backe the cloudes and obtayned raine and vvatered the earth vvith showers and dewes Not onely such things in life are graunted vnto the Elect but the Lord doth honour them so farre that hee hath giuen this power after death to their bones and ashes Who vvill not prayse God that the bones of dead Elizeus reuiued a dead man vvhose body through feare of the theeues of Moab vvas cast into the Sepulcher of the Prophet Yea he hath not onely giuen this vertue vnto the bones and ashes of his elect but also to their shadowes the shadow of Peter restored them to health whom it shadowed O admirable God ô exceeding and infinitely good who hath giuen to man what he tooke not to himselfe or which he himselfe vsed not for it is not reade of Christ that his shadow healed the diseased which notwithstanding the Scripture testifieth of Peter If God be so ready to honour his Saints yea in a time and place not ordayned nor destined for their reward but appoynted for labours and miseries how great doost thou thinke that glory will be which he hath prepared for his beloued in a place proper for reward and recompence to honour them and that he may be honoured in them Hee that so greatly desireth to bestow honour and can so easily doe it let euery one consider with himselfe how ample precious rare and magnificent those things ought to be which hee hath prepared for the honour of his Elect In this place also may be considered the incomparable liberality of this Lord in rewarding the seruices of his seruants The Lord commaunded the Patriarke Abraham to sacrifice his onely and deerely beloued sonne who beeing obedient to the commaundement and preparing
blood of the sonne of God was necessarie in supplying the dignity of the person which was wanting fayling for the greatnes of the punishment what shall it be vvhen the recompence shall be performed not by the dignitie of the person but onely by the seueritie of the punishment But let vs come from the condition of the Iudge to the condition and quality of the executioner whose part it will be to execute the sentence and decree of the Iudge If it be demanded who it shal be I say that it shal be the deuil From whose hands what is to be hoped I thinke that no man will doubt Yet that thou mayst vnderstand after some manner how great the cruelty is of the executioner I pray thee consider how cruelly he handleth them which are committed to his power as was holy Iob. Thou doost see this cruell Tyrant after that manner tyrannizing ouer this innocent man that after a greater or more cruel manner he could not tyrannize ouer any reasonable creature hauing not the least pitty or compassion Did he not burne his sheepe and his seruants with fire brought from aboue Did hee not by the Sabaeans steale away all his Oxen and Asses and by the Chaldaeans steale all his Camels and slay his seruants with the edge of the sword Did he not ouerthrow his houses and with the fal of them kil his children Did he not at the last smite his body with sore byles from the sole of his foote to the crowne of his head neyther left him any other thing besides a dunghil and a potshard to sâ—rape him Hee left him a wife and vnsound friends not for his comfort and solace but that they by theyr speeches might be as wormes to gnaw and deuoure the very intrals and bowels of poore and miserable Iob. All these things he could and dared to doe against a man God permitting it But what cruelty and extreame tirannie did he practise against our Sauiour especially in that night in which he was deliuered to the power of darknesse This can not be expressed in a fewe words If therefore this enemy with all his confederate Catchpols be so cruell and so direfull and extreame an executioner and so bloody an enemy to all mankinde ô wretched man what wilt thou do when thou shalt see thy selfe deliuered into his hands that hee may exercise all his crueltie vppon thee according to the decree of the Diuine iustice Alas this matter is too horrible Neither must thou think that this punishmeÌ„t is for one night for one day or for one yere but that it shall endure for euer that is throughout all eternity What doth it seeme vnto thee doost thou thinke that thou art committed to the hands of a good man O what an obscure blacke day will that be when thou shalt vnderstand thy selfe to be committed to the power of Wolues so rauenous But that thou maist better vnderstand what friendshyp is to be looked for of these deuils I will relate vnto thee a notable example recorded long agoe of Saint Gregory There was of late sayth hee a certaine young man that remained amongst vs his name was Theodorus of a dissolute life and most negligent of his health and safetie In thys same plague which lately hath consumed the greater part of our people he was strooken with it in his groyne and was brought to deaths doore Whilst he was drawing to his last home certaine brethren came vnto him that they might pray to God for him Now already the vtmost parts of his body were dead only vitall heate remained in his breast All the brethren began to pray so much the more earnestly for him by how much he hasted more speedily to his end Then on a suddaine he beganne to cry out to the brethren kneeling about him and with his exclamations to interrupt theyr prayers saying Depart depart Beholde I am gyuen to a Dragon to be deuoured who by reason of your presence cannot deuoure me Hee hath already swallowed vp my head into his mouth giue place that he may no more torment me but let him doe that he is to doe If I be gyuen to be deuoured of him why am I delayed by you Then the brethren began to say vnto him Brother what is that which thou speakest Call vpon the name of Iesus Christ our deliuerer He aunswered saying I would call vpon the name of Christ but I cannot because I am oppressed with the scales of this Dragon When the brethren heard thys they fell prostrate vppon the ground and began with teares to pray more feruently for hys release and deliuerance And beholde on a suddaine the sick-man began to cry out saying I giue thanks to God behold the Dragon which would haue deuoured me is fledde he durst not stay beeing feared by your prayers Now pray and I will pray with you that God through Christ would forgiue my sinnes for now I am ready to be conuerted to leaue thys sinful lyfe the which he did Of the same deuils Saint Iohn speaketh in his Reuelation by the manner of an horrible figure And I saw saith he a star which was fallen from heauen vnto the earth and to him was giuen the key of the bottomlesse pitte And hee opened the bottomlesse pitte and there arose the smoake of the pitte as the smoake of a great fornace and the sunne and the ayre were darkned by the smoake of the pitte And there came out of the smoake Locustes vpon the earth vnto theÌ„ was giuen power as the Scorpions of the earth haue power And it was commaunded them that they should not hurt the grasse of the earth neither any greene thing neither any tree but onely those men which haue not the seale of God in their foreheads And to them was commaunded that they should not kill them but that they should be vexed fiue moneths and that their paine should be as the paine that commeth of a Scorpion when hee hath stunge a man Therefore â— those dayes shall men seeke death and shall not finde it and shal desire to die death shall flee from them And the forme of the Locustes was like vnto horses prepared vnto battaile and on their heads were as it were crownes like vnto gold their faces were like vnto the faces of men And they had haire as the haire of vvomen their teeth were as the teeth of Lyons And they had Habbergions like vnto Habbergions of yron and the sound of their wings was like the sound of Charrets when many Horses runne vnto battaile And they had tailes like vnto Scorpions and there were stings in their tailes Hetherto Saint Iohn Tell mee nowe my brother what was the minde of the holy Ghost for he is the Authour of this Scripture when vnder that horrible and fearefull figure he vvould signifie the greatnesse of the scourges of the Diuine iustice What other intent had he then that by this terrible horrour he might
vnto thousands to them that loue me and keepe my commaundements An example of this we haue in Dauid for God would not cast off his sonnes in so many ages although their sinnes had oftentimes deserued it And that onely in respect of Dauid their Father The same thing the Lord sheweth in Abraham when he directed his seruant in his way and prospered his busines when his maister had commaunded him that he should fetch a wife for his sonne Isaack Neyther onely is he good and gracious to the seruant for the deserts of the maister but that which is much more for the loue of a good seruant God hath a care of an ill Maister So he blessed the house of Putiphar the Egiptian as the Scripture sayth for Iosephs sake and encreased all his substance as well in his houses as in his fields notwithstanding that Putiphar Iosephs maister was an Idolater What bountifulnes what prouidence can be greater then that Who is so mad that will not serue a Lord so liberall so faythfull and so louing towards all them that waite and attend vpon him and not onely towards themselues but also towards all things that is theirs ¶ Of the names that are attributed vnto the Lord in the holie Scripture by reason of this prouidence BEcause this diuine prouidence doth extend it selfe to many and wonderfull effects therfore God hath in the holy Scriptures diuers names Hee is most vsually and solemnly called a Father as in like manner God in most places of the Gospell calleth vs his most louing sonnes And not onely in the Gospell but also in many places of the old Testament For so the Prophet sayth in his Psalmes As a Father hath compassion on his children so hath the Lord compassion on them that feare him for he knoweth whereof we be made he remembreth that we are but dust Because it seemed but a small thing to another Prophet that he should be called a Father seeing that his loue and prouidence doth exceede the loue of all fathers he sayth Doubtlesse thou art our Father though Abraham be ignorant of vs and Israell know vs not As if he should say Those that are fathers according the flesh are not worthy that name if they be compared with thee But because in the loue of parents the loue of the mother is commonly wont to be the more vehement and tenderer the Lord is not content with the name of Father but will also be called a Mother and more then a Mother as he himselfe sayth in Esay in most sweet words Can a woman forget her child and not haue compassion on the sonne of her wombe Though they should forget yet will I not forget thee Behold I haue grauen thee vpon the palme of mine hands thy wals are euer in my sight What words can be spoken with a more tender loue Who will be so blind or so blockish who vnderstanding this will not reioyce Who will not be reuiued Who will not lift vp his head hearing that he hath such a pledge of the loue and of the diuine prouidence For he that considereth that it is God that speaketh this whose truth is for euerlasting neyther doth he euer deceaue whose riches haue no end and whose power is infinite whom shall he feare What shall he not hope for How shall he not reioyce at those words When he heareth this assurance of his estate this prouidence and this certaine demonstration of loue What I will yet speake more For the Lord is not content to haue compared his loue to the common loue of mothers but hee chooseth one among all other which excelleth al others in loue that is the Eagle with whose loue he compareth his loue and prouidence saying As an Eagle prouoking her young ones to flye fluttereth ouer her birds stretcheth out her wings taketh them and beareth them on her wings This same thing the same Prophet also testifieth in words more cleare before the people being now ready to enter into the Land of promise The Lord thy God hath borne thee sayth hee as a man doth beare his sonne in all the way which yee haue gone vntill yee came vnto this place And as he himselfe doth take vpon him the name of a Father and of a Mother so hee giueth vnto vs the name of most beloued sonnes as Ieremy testifieth Is Ephraim sayth hee my deere sonne or pleasant child Yet since I spake to him I still remembred him therefore my bowels are troubled for him I will surely haue compassion vpon him sayth the Lord. Euery one of these words because it is God that spake them are worthy that they should be well considered of for they are very forcible to mollifie our harts with diuine loue seeing that he hath loued vs being vnhappy and miserable creatures so tenderly and doth cherish vs so louingly By the same reason of the diuine prouidence God after that he had taken vpon him the name of a Father hee would also be called a Pastour or Sheepheard as wee may see in the Gospell That he might declare how farre this pastorall loue and sheepheardly care doth extend it selfe hee sayde I am the good sheepheard and know my sheepe and am knowne of mine O Lord how doost thou know them with what eyes doost thou behold them As the Father knoweth me sayth he so know I the Father Which is with the same eyes that my Father beholdeth me I behold the Father and with the same I looke vpon my sheepe O blessed eyes ô happy aspect O supreame prouidence What greater glory what greater treasure what greater riches can be desired of any one then with such eyes to be beheld of the sonne of God that is with the same eyes that the Father beholdeth him For although this comparison in euery poynt is not equall for the naturall sonne deserueth more then the adoptiue yet great is that glory that it is worthy to be compared with this Yet what ones and how great the workes and benefits of this prouidence are God by his Prophet Ezechiell doth most plentifully teach in these words Behold I will search my sheepe and seeke them out As a sheepheard searcheth out his flocke when he hath beene among his sheepe that are scattered so will I seeke out my sheep and will deliuer them out of all places where they haue beene scattered in the cloudy and darke day And I will bring them out from the people and gather them from the Countries and will bring them to their owne Land and feede them vpon the mountaines of Israel by the riuers and in all the inhabited places of the Countrey I will feede them in a good pasture and vpon the high mountaines of Israel shall their fold be there shall they lye in a good fold and in fat pasture shall they feede vpon the mountaines of Israel I will feede my sheepe and bring them to their rest sayth the Lord God I will seeke
fall into the bottomlesse Ocean Of the sixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the vvicked liue CHAP. XVIII HOpe and Confidence doth accompany follow the peace and ioy of a good conscience in which the righteous liue of which the Apostle speaketh Reioycing in hope patient in trouble counsayling vs to reioyce in hope and to haue patience in trouble for Hope telleth vs that we haue a strong helper and a bountifull rewarder This is one of the chiefest iewels treasuries of a Christian life thys is the possession and patrimony of the sonnes of God thys is the safe and secure hauen true remedy of all the miseries of this lyfe But we must heere note least perhaps wee be deceiued that as there be two kindes of fayth one dead which bringeth foorth no fruite and thys is the fayth of euill and wicked Christians the other is a liuely fayth full of charitie and fruitfull vnto euerie good worke which the righteous haue which leadeth vnto life so also there are two kindes of Hope or Confidence one dead which gyueth not life vnto the soule neither strengtheneth it with her workes neither comforteth it in tribulations Such is the hope which the wicked glory in The other is a liuelie hope as the Apostle Peter calleth it which as it is a thing that hath life so also it bringeth foorth the effects and fruites of lyfe which are to rayse vp the minde to comfort to reioyce it and to support it in that way which leadeth to heauen and to recreate refresh and encourage it in the troubles of this world as that holy woman Susanna was strengthened and refreshed of whom it is written that beeing already condemned when she was led to the place of execution where she should haue beene stoned to death she was not discouraged but shee hoped in God and her hart had sure affiance in the Lord. Such was the hope of Dauid when he sayd O thinke vpon thy seruant as concerning thy Word wherein thou hast caused me to put my trust the same is my comfort in my trouble Many meruailous be the effects of this liuely hope in that soule wherein it dwelleth and so many the moe by howe much it more participateth of the loue of God which giueth life vnto hope Of these effects the first is that it strengtheneth a man in the way of Vertue through the hope of a rewarde for the more sure and certaine he hath the pledge and pawne of this reward by so much more cheerefully he runneth thorowe whatsoeuer tribulations of this world as all the holy Doctors of the Church confesse with one mouth Hope sayth Saint Gregory dooth rayse vp the soule vnto eternitie and therefore it feeleth no euils which it outwardly beareth Origen sayth the hope of future blessings dooth bring rest to those that labour as to those that contend in battell the hope of victory and reward dooth mittigate the griefe of theyr woundes Saint Ambrose dooth subscribe vnto this Hope of profit saith he dooth steale away our labours and doth hide the feare of danger Of the same minde is Saint Ierome All labour and euery worke sayth he is wont to become easie and to be made light when the reward of it is thought vpon and the hope of reward is the solace and comfort of the labour Saint Chrisostome is more copious in this poynt Alwaies sayth he the hope of future blessings doe make lighter the present discommodities Any body may see this in Merchants who passe and sayle ouer the large and bondlesse Seas and suffer shypwracks Pyrats and many other dangers by which theyr hope is often frustrated neither yet do they so leaue of but they assay and try the same things againe and againe Wee also may say the same of Husbandmen for when as they haue deeplie furrowed the ground and diligently haúe tilled it and sowne it oftentimes they are frustrated of theyr hope eyther through drought or too much moysture or through blasting and some other calamitie Neuerthelesse they doe not so leaue of but againe when the season approcheth they exercise theyr husbandry And in another place If any man setteth by a laborious life let him despise and hate slothfulnes for if to Marriners the threatning billowes and fearefull waues of the Sea doe seeme tollerable if stormes winters are tollerable to Husbandmen if wounds and slaughters to Souldiers if grieuous blowes and stripes seeme light and tollerable to champions for the hope of temporall and perrishing commodities much more whē heauen is prepared for a reward wee ought not to esteeme or account of these present troubles afflictions Exceedingly doth a promise a blessed end mittigate the labours Doe not thou therfore ô Christian think or coniecture that the way of Vertue is rough and sharpe but looke to the end of it Be not deceiued in beholding the pleasant way of vices but looke to that downfall and destruction that it leadeth thee to That holy man sayd very truly and well Which of vs wisheth or desireth to walke in a way strowed with Roses planted with diuers flowers if the assured end of it be death And who will refuse a rough and difficult way that leadeth vnto life Thys hope doth not onely adde courage vnto vs to obtaine our desired end but it encourageth vs in all the meanes which are destinated to that end and generally in all our necessities in the miseries of thys life For by this a man is helped in all his trouble defended in dangers hee receiueth solace in sorrowes ayde in infirmities sufficiencie in all neede for by thys wee obtaine the fauour and mercy of the Lord which helpeth and aydeth vs in all affaires Of all these wee haue most certaine and most euident pledges and gages of holy Scriptures but especially in Dauids Psalmes For there is scarcely found any psalme which doth not commend vnto vs this vertue and which declareth not vnto vs the most noble fruites of it For without all doubt hope is a most rich treasury a very great consolation which the righteous haue in this world Therefore let no man thinke much if we be more long and prolixe in repeating the authorities of thys place In the second booke of the Chronicles a certaine Prophet sayth to King Asa The eyes of the Lorde behold all the earth to strengthen them that with a perfect hart beleeue and hope in him Ieremie speaketh thus of thys hope O how good is the Lord vnto them that put theyr trust in him and to the soule that seeketh after him And Esay sayth If ye returne and be quiet ye shal be safe your strength shall be in quietnesse and hope By quietnesse in thys place is vnderstood the tranquilitie inward rest of the
scarcelie it is knowne or noted in any man All these things doe sufficientlie declare how miserable thys seruitude is and with what a horrible punishment man is condemned for sinne seeing that for it the noblest creature is deliuered into the hands of so barbarous and cruell a Tyrant Ecclesiasticus hath expressed the nature of this beast when he beseeched the Lord that hee would put from him all wicked and vngodly desires that hee would take from him the greedines of the belly that the lust of the flesh should not take hold of him and that he might not be giuen ouer to an impudent minde As if he should say that he desired that he might not be deliuered into the hands of such a Tyrant or executioner For he supposed that such an appetite was worthy of such a name But if thou desirest to know how great the force and power of thys Tyrant is thou maist easily gather of that which he hath done and which hee daily dooth in thys world I will not send thee to the fables of Poets which tell vs how that most famous Hercules after he had conquerd all the Monsters of the world at the length beeing captiuated with the loue of a certaine lasciuious woman cast away his club and sat amongst other vvomen spynning and drawing out threds from his distaffe For so the woman that hee loued commaunded him yea if hee did it not she threatned him and checked him Thys those wise Poets fained more ingeniously then truly that they might shewe the cruell tyrannic and power of that appetite Neyther vvill I bring out of the holy Scriptures that known example of Salomon who beeing most holy and most wise yet hee was so besotted by his Concubines that his true God beeing forsaken he adored Idols and builded for them magnificent and stateliâ— Temples that hee might serue these impure harlots and his owne appetite although this example doth no lesse argue the tiranny of this most pestilent passion then that afore For I had rather bring those which daily are obuious to our eyes Consider I pray thee into what present danger an adulterous woman doth cast her selfe that she may satisfie her inordinate lust for it pleaseth vs to take an example from that perturbation seeing that the knowledge of the rest doe depend of the knowledge of one That woman knowes if she be found of her husband in an act so wicked and detestable that she shall be slaine without any hope of pardon shee knowes that shee shall loose together at one and the selfe same time her soule her life her honour her riches and all other blessings which she might hope for eyther in this world or in the world to come then which losse surely a greater nor a more vniuersall cannot be inuented or thought of She is not ignorant that she shall be a perpetuall reproch and scandale to her desamed children to her father and mother also to her brethren and sisters and to her whole family and that shee shall for euer be a griefe vnto them Neuerthelesse so great is the violence of this appetite or that I may speake better the power of this Tyrant that he forceth the woman to all these and easily bringeth her to so great danger and she doth willingly what so euer he commaundeth her What Barbarian or Tyrant was euer found in the world who could euer force his seruant to vndergoe so great dangers and so farre to obey him What captiuity can be found more hard or sharper In this estate all sinners liue as the Prophet witnesseth when he sayth That they dwell in darknes and in the shadow of death being bound in misery and yron That is in yron chaynes What darknes is this except that blindnes in which the wicked are conuersant as we haue shewed before seeing that they know neither themselues nor God as they ought to knowe neyther for what cause they liue neyther for what end they are created much lesse doe they know the vanity of the things they loue neyther this seruitude wherein they liue What be these bonds with which they are bound vnlesse the violence of their affections which holdeth their harts tyed with the most straight bonds of those things which they to inordinately doe desire And what is that hunger and misery which they suffer but an insatiable appetite and desire by which they are tormented about infinite things which they cannot haue Consider now therefore if any captiuity harder or sorer can be sustayned or borne But that thou mayst know this yet more plainely I will illustrate it by another example Behold Amnon King Dauids eldest sonne when as he laciuiously had beheld his sister Thamar he was so blinded with this darknes and so miserably bound with these chaines and so vehemently tormented with this hunger that he could neyther eate nor drinke nor sleepe yea he was so farre enamoured of her that he was sicke for her loue Tell me I pray thee what ones were the chaines of this perturbation or appetite with which his hart was bound when it so changed his flesh and so infected the humors of his body that a great infirmity followed vpon it But that thou mayst know that the remedy of this infirmity was not to haue obtayned that he desired marke how the same Amnon was further out of square and more greeuously afflicted and more vexed with a contrary affection after hee had satisfied his lust then he was before for the Scripture sayth And hee hated her exceedingly so that the hatred where-with he hated her was greater then the loue where-with he had loued her So that the rauishing of his sister did not free him from the passion but changed the one into another greater Is there any Tyrant to be found in the world who so often doth tosse and turmoyle his Captiues that doth commaund them to doe vndoe that forceth them to goe and returne the same way Certainely beleeue me my brother they are all such who are subiect to the like vices who are scarce Lords ouer themselues For they eate nothing they drinke nothing they thinke vpon nothing they speake nothing they dreame of nothing but of it So that neyther the feare of God nor their conscience nor heauen nor hell nor death nor iudgement nor oftentimes life it selfe and their proper honour which they so ambitiously loue and maintaine can bring them from this way or breake these bonds What shall I speake of their iealousie of their feare of their suspitions and of other externall accidents in which they are plunged night and day casting themselues headlong into most certaine danger of life and honour for this rauening and tormenting pleasure Is there any Tyrant in the world which after such a manner doth dominere and tyrannize ouer his seruant as vice rageth and raigneth ouer this mans hart For a seruant is neuer so bound to his Lord that night and day he doth wayte vpon him
his strength and force The same Art GOD vseth against the wicked that they may plainly knowe so that they will open theyr eyes that felicitie and the content of mans hart is the gyft of God which hee giueth when and to whom it pleaseth him without any of theyr labour or industrie and taketh it away againe according to his pleasure by putting a peg or pinne into the tuch-hole of the gunne that is by sending some of these perturbations into theyr felicity For thys cause although they be mightie and rich as outwardly appeareth yet by reason of this hidden secret defect they are so desolate and liue in so great perturbation and trouble that thou wouldest thinke that they had nothing and that they possessed nothing Thys is that which Esay speaketh in the person of the Lord against the power of the King of Assiria Therefore saith he shall the Lorde God of hosts send among his fatte men leanenesse and vnder his glory he shall kindle a burning like the burning of a fire That it may appeare thereby howe the Lord knoweth to finde out a rock against which the shyp sayling prosperously may be dashed in sunder and to send weaknesse in the midst of strength and misery in the midst of prosperitie The same thing is also shewed in the booke of Iob where it is sayd that the Gyants doe mourne vnder the waters that we may know that God hath deepe places and myseries for them also as he hath for them that be base and small who otherwise seeme more subiect to the calamities of this worlde Salomon sheweth thys more plainly when amongst other miseries of this world he reckoneth vp this as one of the greatest saying There is also another euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasures and honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eate therof but a strange man shall eate it vp What is thys that GOD hath not giuen him power to eate thereof but to spend his goods and not to haue that content by them and that rest of minde which hee might haue of them For by that small perturbation and trouble of which wee speake God disposeth that all his felicities is changed that thereby he may vnderstand that as the dead letter giueth not true wisedome but it is God that giueth it so neither the riches and goods of this world doe giue true peace and content but it is God that giueth it Therefore that we may returne from whence wee haue digressed If they who haue all things that they desire and haue not God doe liue in sorrowes and are exceedingly discontented what shall they doe to whom all these things are wanting Because euery defect of them is as a famine as a thirst which pincheth and afflicteth them and as a thorne which pricketh through theyr hart What peace what tranquilitie can there be in that soule in which there is such sedition so great warre and such trouble and hurly burley of appetites and cogitations Of such men it is very well spoken of the Prophet The wicked are like the raging Sea that cannot rest For what sea what waters or what windes can be more tempestuous and vnquiet then are the passions and appetites of the wicked which are wont to subuert Mountaines and seas Also sometimes it cōmeth to passe that in this sea contrary windes doe rage one against another which is a token and a cause of a greater storme For oftentimes the same appetites doe striue one against another after the maner of contrary windes For oftentimes that the flesh willeth that the honour nilleth and that the honour desireth that the riches refuse and so desiring couering all things they knowe not what they would desire yea they vnderstand not thēselues and they knowe not what to chuse nor what to reiect for the appetites are contrary one to another as the humors in a surfitting infirmitie in which the Phisitian doubteth what is to bee done least perchance that which is conuenient for one humor be hurtfull for another Thys is the confusion of languages in the Tower of Babel and that strife for which the Prophet desireth the Lord Destroy ô Lord and deuide theyr tongues for I haue seene crueltie and strife in the Cittie What cruelty what deuision what strife is this but of wordly mens harts and the diuersitie of their appetites when they are contrarie amongst themselues lusting after and coueting contrary things whilst one refuseth that the other desireth ¶ Of the peace and inward rest in which the righteous liue THis which wee haue remembred is the condition of the wicked on the contrary part the righteous hauing the gouernment and moderation of all their desires and appetites hauing also their passions tamed and temperate and placing their felicitie not in these false and transitory things but in GOD alone who is the center of their happines and in those true and eternall blessings which no man can take or steale from them and persecuting also with extreame hatred more then that which persecuted Vatinius the loue of the flesh the whole host of their appetites and concupiscences and to bee briefe committing their whole will into the hands of GOD they are disturbed with no such trouble that they should lose theyr inward peace Thys is one reward amongst many others which the Lord promiseth to the louers of Vertue as the holy scripture witnesseth in many places The kingly Prophet saith They shall haue much peace that loue thy law they shall haue none hurt And Esay sayth O that thou hadst harkened to my commaundements then had thy peace beene as the flood and thy righteousnesse as the waues of the Sea The Prophet in this place doth call thys peace a flood for the vertue that it hath to quench the flame of our appetites to temper the heate of our desires and to water the barren and dry veine of our hart and to refresh our soule The same thing also Salomon affirmeth saying When the wayes of a man please the Lord hee will make also his enemies at peace with him What bee these enemies that make warre with man but his owne passions and the euill inclinations of the flesh which alwayes make sad the spirit These therefore doe liue in peace when as by vertue of grace and good custome they are accustomed to the works of the spirit and fully rest neither doe they mooue such cruell warre as before they were wont Although at the beginning vertue feele great turmoile with the passions yet when it commeth to perfection it worketh with greater sweetnes and facilitie neither is there any more so great strife To be breefe this is that peace which the Prophet Dauid calleth by another name an enlargement or dilatation Thou hast enlarged saith he my steppes
must note heere that labour is not excluded for man must also labour and doe that lyeth in him according to the quality of his estate and condition ¶ Of the scarsitie and pouerty of the wicked BVt if any man on the contrary part would know how great the aduersities calamities and pouerties of the wicked be let him reade the eight and twenty Chapter of Deuteronomie and there he shall finde those things that both will make him wonder and tremble Amongst many other things thus speaketh the Scripture But if thou will not harken vnto the voyce of the Lord thy God to keepe and to doe all his commaundements and his ordinances which I commaund thee this day all these curses shall come vpon thee and ouertake thee Cursed shalt thou be in the Citty and cursed in the field Cursed shall be thy basket and thy store Cursed shall be the fruite of thy body and the fruite of thy Land and the increase of thy kine and the flocks of thy sheepe Cursed shalt thou be when thou goest in and cursed when thou goest out The Lord shall send vpon thee cursing destruction and rebuke in all that thou settest thine hand to and that thou doest vntill he destroy thee and bring thee to naught quickly because of the wickednes of thine inuentions and because thou hast forsaken me The Lord shal make the pestilence cleaue vnto thee vntill hee haue consumed thee from of the Land whether thou goest to enioy it The Lord shall smite thee vvith swelling with feauers heate burning and with the sword with blasting and mildeaw and they shall follow thee vntill thou perrish And the heauen that is ouer thy head shal be brasse and the earth that is vnder thee shal be yron The Lord shall turne the raine of the Lande into powder and dust from heauen shal they come downe vpon thee vntill thou be brought to naught And the Lorde shall cause thee to fall before thine enemies thou shalt come out one way against them and flee seauen wayes before them and shalt be scattered among all the kingdomes of the earth And thy carkasse shal be meate vnto all manner of foules of the ayre and vnto the beasts of the earth and no man shal fray them away The Lorde will smite thee with the botch of Egipt and the Emerods scab and itch that thou maist not be healed thereof And the Lord shall smite thee with madnes blindnes and dazing of hart Thou shalt grope at noone dayes as the blind gropeth in darknes and shalt not prosper in thy waies Thou shalt be oppressed with wrong and be polled euermore and no man shall succour thee Thou shalt be betrothed vnto a wife and another man shall lye with her thou shalt build an house and not dwell therein thou shalt also plant a vineyard shalt not gather the grapes Thine Oxe shal be slaine before thine eyes thou shalt not eate thereof thine Asse shall bee violently taken away before thy face and shall not be restored to thee againe thy sheepe shal be giuen vnto thine enemies no man shall rescue them Thy sonnes and thy daughters shall be giuen vnto another Nation thine eyes shall see it daze vpon theÌ„ all the day long and there shall be no might in thine hand The fruite of thy Land and all thy labours shall a Nation which thou knowest not eate vp thou shalt continually suffer violence be oppressed alway so that thou shalt be cleane beside thy selfe for the sight of thine eyes which thou shalt see The Lorde shall smite thee in the knees legs with a mischieuous botch that cannot be healed froÌ„ the sole of thy foote vnto the toppe of thy head The Lord shall bring thee thy King which thou shalt sette ouer thee vnto a Nation vvhich neither thou nor thy Fathers haue knowne that there thou mayest serue strange Gods wood stone And thou shalt be wondered at spoken of and iested at among all Nations whether the Lorde shall carry thee At the length after many and horrible curses he addeth saying And all these curses shal come vpon thee ouertake thee till thou be destroyed because thou harkenedst not vnto the voyce of the Lord thy God to keepe his commaundements and his ordinaunces which he commanded thee And they shall be vpon thee for signes wonders vpon thy seede for euer because thou serâ—edst not the Lord thy God with ioyfulnesse with a good hart wheÌ„ thou haddest aboundance of all things Therefore shalt thou serue thine enemy which the Lord shall send vpon thee in hunger thirst in nakednesse and in neede of all things he shal put a yoke of yron vpon thy necke vntil he haue brought thee to naught And the Lord shall bring a Nations vpon thee from farre from the end of the world as swift as an Eagle flieth a Nation whose tongue thou shalt not vnderstand A nation of a shamelesse cruell countenaunce which shall not regard the person of the old nor haue compassion on the young The same shall eate the fruite of thy cattell and the fruite of thy land vntill he haue destroyed thee shall leaue thee neither Corne Wine nor Oyle neyther the increase of thy Kine nor the flocks of thy sheepe vntill he haue brought thee to naught And he shal keepe thee in in all thy Citties vntil he haue cast downe thy hie walles and strong holds wherein thou trustedst throughout all thy â—and hee shall besiege thee in all thy Citties throughout all thy â—and which the Lord thy God hath giuen thee And thou shalt eate the fruite of thine owne body the flesh of thy sonnes and of thy daughters which the Lord thy God hath giuen thee in that straightnes siege wherewith thine enemies shall enclose thee All these be the words of the holy Scripture but there are many moe in the same Chapter which we doe now leaue of to remember Which if they be read with attention diligence they will make a man whatsoeuer hee be to be amazed and to faint and die in courage for the horrour of so dreadfull fearfull things And he that shall read peraduenture shall open his eyes and shall begin somwhat to vnderstand the rigour of the Diuine iustice and the cruell maliciousnes of sinners and of the great hate that the Lord beareth towards sinne seeing that hee doth punish it in this world with such horrible punishments whence we may easily coniecture what is to bee looked for in the world to come Furthermore it may irke the wicked of their insensablenesse and calamitie because they liue as though they were blind neyther doe they see what is referued for theÌ„ or what punishments are prepared Neyther think that these threatnings are in vaine onely words and speeches inuented to terrifie men for as they are threatnings so are they true prophecies of the calamities into which the people should fall For in
things which then they estimated preiudiciall to their soules as if they were the men that had not doone that they did for the loue of God but onely for feare of the extreamitie in which at that time they were which ceasing also the effect ceaseth which thereupon followed Whereby it most manifestly appeareth that this repētance is like vnto that which Saylers make who when they are in extreamity and danger of shypwrack they promise to change their lifes to embrace vertue and I know not what protestations they make but vvhen the storme is appeased and ouer-past and a wished calme commeth and they are without ieopardy byand by they returne to theyr former vomit they laugh they trifle they blaspheme carouse and sweare and become worser then they were before making no account of their vowes and protestations yea reputing them as dreames and toyes The third reason is because the custome of sinne in vvhich the sinner hath hetherto liued will almost neuer forsake a man but euen till death waiteth vpon him and followeth him no otherwise then the shadow doth the body For custome is another nature which is not ouercome without very great difficultie And so we see by experience that many at the houre of theyr deaths are so little carefull for the saluation of their soules are so couetous so drowned in carnall and wordly things such louers of this life that they would still enioy it if at any price they might buy it so captiuated in the loue of this world so enamoured with all those things that they loued in it as if they vvere not at all at this passe or in this danger Haue you not often-times seene old men so greedy and so couetous that they haue neuer intermitted one houre nor slacked any time to hourd vp the pelfe of this worlde who notwithstanding are vnmercifull and haue theyr hands shut when they should doe any good and whose affections and appetites are very fresh and liuely in prosecuting the businesse of thys world heaping vp riches without end or meane which they must leaue in the world GOD knowes to whom but to anie good worke reprobate and dull This is a punishment not the least by which God punisheth sinne permitting it to attend vpon the offender to the graue according to that of S. Gregorie God chastiseth a sinner with this kinde of punishment that he permitteth him to forget and be vnmindfull of himselfe in the houre of death because he remembred not God in his lyfe And so one negligence or obliuion is punished by another the forgetfulnes of the fault is punished with that obliuion which is both a punishment and a fault which we see and heare verified by daily experience for how often doe we heare that many haue wished to die and haue died in the armes of theyr harlots whom they tenderly loued that as in theyr life time they would not expell them out of their houses so in death they would not forsake them because by the iust iudgement of God they are become vtterly vnmindfull obliuious both of themselues and of their soules The fourth reason of the Schoole-man is founded in the qualitie of the valour of the workes which are commonly done at that houre for euery one who hath but a sparke of Diuine light seeth plainly how farre different the works that then are done are from the works which are done of a man sound and in health he acknowledgeth I say that those much lesse please God then these That gift cannot be very acceptable to God as saith a certaine holy woman which therefore is offered because the last day so enioynes it for it is not of the right nature of a gift What I pray thee is it to pardon an iniury at that houre when not to pardon it is a great reproch Doost thou thinke it praise worthy that then thou leauest thy Concubine when thou must leaue her whether thou wilt or no neither may shee stay any longer in thine house By these reasons this subtile Doctor concludeth that a man with great difficultie in that houre truely repenteth Yea he saith that a Christian who of a set purpose deferreth his repentance to the houre of death doth very highly sinne by reason of the great iniury that he offereth to his owne soule and by reason of the great danger vnto which he exposeth his saluation Now I leaue the Reader to his owne conscience and consideration that he may see whether there is any thing more to be feared then this ¶ Certaine authorities of the holy Scripture confirming the precedent sentences of the Doctors BVt because the strength and bulwarke of all this disputation consisteth in the word of God for against this there is neyther appeale nor answere heare what it teacheth vs concerning this matter Salomon in the first chapter of his Prouerbs after he had related the words by which the eternall Wisedome calleth man to repentance hee in like manner adioyneth those wordes which shee will speake to those that doe not obey her call Because saith she I haue called and yee refused I haue stretched out my hand and no man regarded But all my counsailes haue ye despised and sette my correction at naught Therefore will I also laugh at your destruction mocke you when the thing that ye feare commeth vpon you Euen when the thing that ye be afraid of falleth in suddainly like a storme and your miserie like a tempest yea when trouble and heauines commeth vpon you Then shall they call vppon mee but I will not answere they shall seeke mee early but they shall not finde mee And that because they hated knowledge and did not choose the feare of the Lord. Hetherto be the wordes of Salomon or that I may speake better of God himselfe Which Saint Gregory in his Morrall bookes doth expound to be spoken of this repentance which heere we handle What can be aunswered vnto this Are not these threatnings sufficient being from God himselfe to make thee to feare and to admonish thee that betimes thou prepare thy selfe for that houre But heare also another testimony not lesse plaine then this The Lord reasoning in the Gospell of his comming to iudgement he aduiseth and counsaileth his Disciples with great instancie that they prepare themselues against that day hauing vsed many parables and similitudes to that end that by them they might vnderstand of what great weight that matter was His words be these Blessed is that seruant whom his Lord when he commeth shall finde watching But if that euill seruant shall say in his hart My Lord will be long a comming and so beginne to finite his fellowes yea and to care and drinke with the drunken The same seruants Lord shall come in a day when he looketh not for him and in an houre that he is not ware of and shall hew him in peeces and giue him his portion with the Hipocrites It is playne and euident by
perceiue and know that I haue beene a true Prophet in these things which I haue admonished thee of Then thou shalt see thy selfe compassed about with dolours loaden with those things that are yrkesome vnto thee and miserablie afflicted with the presence of death wayting for the condition which straightwayes shall be awarded either that thou shalt be for euer happy or for euer vnhappy O perrilous estate ô hard and dangerous way ô sentence after which euerlasting death or euerlasting life is to be expected ô who can alter this Decree at that houre ô who shall be able to heare that sentence My brother now thou hast aduantage doe not neglect it now thou hast time make the Iudge thy friend that hee may be sauourable vnto thee Heare therefore and follow the counsell of the Prophet who saith Seeke yee the Lord whilst he may be found call vpon him whilst hee is at hande For now the Lorde is at hand to heare vs albeit wee see him not In the houre of iudgement we shall see him but hee will not heare vs vnlesse we be such as are to be heard now Against them that through the hope of the Diuine mercie doe continue and perseuere in theyr sinnes CHAP. XXVII SOme men there are that persisting and continuing in their wicked life doe cheere vp and comfort themselues in hope of Gods mercie and the merrits of Christes passion and to these as to the other their errour is to bee showen Thou sayest that the mercy of God is vnmeasurable infinite for he willingly would be crucified as a malefactour for sinners I confesse indeede that his mercy is exceeding great for it suffereth thee to vtter so lauishlie such cursed blasphemie as that thou wouldest his goodnes bounfulnes should be a fautour and a fauourer of thy wickednesse and that his Crosse which hee apprehended as a meane to destroy the kingdome of sinne should be made of thee a meane to strengthen and defence sinne and whereas thou shouldest offer a thousand lifes vnto him if thou haddest so many because he hath sacrificed his life for thee there thou takest an occasion to denie that one vnto him which thou hast yea vvhich thou hast receiued of him This grieueth thy Sauiour more then the death did which he suffered for thee for hee who neyther lamented nor deplored his own death most greeuously lamenteth and bewaileth thy sinnes in the Prophet saying The plowers plowed vpon my backe and made long furrowes Tell me I pray thee who hath taught thee thus to argue that because God is good and gracious thou shouldest conclude that it is lawful for thee to sinne and to follow wickednes The holy Ghost seemeth vnto me to conclude after another manner that because God is good and gracious he gathereth that he is worthy to be worshipped obeyed and to be loued aboue all things And because God is good it is meete that I be good also and that I should trust in him who although I be a most greeuous sinner yet is ready to receiue me into fauour if I with all my hart will be conuerted vnto him Because God is good and so good it is double wickednes to offend so great magnificent a goodnesse Therefore by how much the more thou doost exemplifie the goodnes of GOD by so much the more thou doost aggrauate thy sinne which thou committest against him And it is meet and equall that so great a sinne should be punished for it is the nature and dutie of the Diuine iustice which also thou esteemest not to be contrary but the sister and the auenger of the Diuine goodnesse that it should not leaue so enormous an iniury vnpunished Thys kinde of excuse is not newe or sprung vp of late but very old and vsuall in the world This in times past was the difference betweene the true and the false Prophets because the true did denounce the threatnings of God against the people and did exaggerate and aggrauate his iustice but the false on their owne heads did promise false peace and mercy But when the punishments of GOD did approue the veritie of the one part and the falsehood of the other the true Prophets sayde Where are now your Prophets which prophecied vnto you saying The King of Babell shall not come against you nor against this Land◠Thou sayst that the mercy of God is great Thou which sayst so credite me GOD hath not opened thine eyes that thou mightest see the greatnesse of his iustice For if thou haddest thine eyes open to behold it thou wouldest say with the Prophet Who knoweth the power of thy wrath for according to thy feare is thine anger But that thou mayst be freed from this dangerous perrilour errour I pray thee let vs dispute of the matter a little and be ruled by reason Neyther thou nor I doe see the Diuine iustice as it is in it selfe that we may come to the knowledge of the measure of it Neither doe we know God himselfe in this worlde but by hys workes Therefore let vs enter into the spirituall world of the holy Scripture then let vs goe out into this corporall world wherein we liue and let vs out of them both reason what the Diuine iustice is that by this meanes we may know it Certainly this consideration will be most profitable For besides thys end which now we propose vnto our selues we shall reape also out of it another fruite for it will a fresh stirre vp in our harts the feare of the Lord which as the Doctors say is the treasure the keeper and burthen of our soules For euen as a ship is not safe without balas or lastage for it is easily tossed with euerie winde nowe no this side and now on that to the great danger of the shyp so is the soule endangered which lacketh the ballas burthen of the diuine feare This feare poyzeth the soule that the windes of worldly fauour or of diuine graces doe not tosse and pusse it vp and so ouerthrowe it Although it be defenced yet if it hath not his balas it is in ieopardy Neither onelie the Punyes and Incipients but also those that are growen old must necessarily liue in feare in Gods house Not onely the sinners and guiltie must feare who haue great cause so to doe but the righteous also are not to be freed who haue no such great cause to feare Sinners must feare because they haue offended and also the righteous least they should offend theyr faultes and misdemeanors past ought to strike feare into them but the dangers to come ought to terrifie these But if thou desirest to know how this holy feare is engendered and wrought in thee I say that it is wrought when it is infused by grace and it is preserued and increaseth by the consideration of the works of the Diuine iustice of which we begin now to speake Consider of them often and reuolue
them in thy minde by little and little thou shalt feele this feare wrought in thee ¶ Of the workes of the Diuine iustice whereof mention is made in the holy Scripture THE first worke of the Diuine iustice which the holy Scripture remembreth is the damnation of Angels The beginning of the wayes of the Lord was that terrible bloudy beast the Prince of deuils as it is written in the booke of Iob. For seeing that all the waies of the Lord are mercy and iustice vntill this first sinne the iustice of GOD was not yet reuealed which was hid in the bosome of the Lord as a sword in a scabberd This first sinne was the cause why this sword was vnsheathed Consider now how grieuous and terrible this first plague and punishment was lift vp thine eyes and thou shalt behold wonderfull things thou shalt see I say the most precious iewel of the house of God thou shalt see the chiefest beauty of heauen thou shalt see that Image in which the Diuine beauty shyned so cleerly this I say thou shalt see falling from heauen like an arrow and that for the onely thought of pride The Prince of all the Angels is made the Prince of deuils of most beautifull he is made most horrible and deformed of most glorious he is made most vilde and disgracious of one most acceptable gracious of all those creatures which God had made or euer would make he is made the greatest the most malicious enemie What astonishment thinkest thou and what admiration was this to the heauenly Spirits who know from whence and whether this so noble a creature fell With what feare did they all pronounce that of Esay Howe art thou fallen from heauen ô Lucifer sonne of the Morning Descend afterward a little lower to the earthly Paradice and there thou shalt see a case no lesse feareful vnlesse there had been a remedy vsed for this mischiefe For that the Angels should fall it was needfull that they all should actually offend But what hath the creature which is borne actually offended in why he should be borne the child of wrath It is not needfull that he should haue actuall sinne it sufficeth onely that he be borne of that man that had offended and by offending had corrupted the common roote of all mankind which was in him this I say is sufficient why he is borne in sinne The glory and Maiesty of God is so great that when as one onely creature had offended him the whole kinde deserued so seuerely to be punished For if it was not sufficient to Haman that great friend of King Assuerus that he might reuenge himselfe of Mardocheus of whom he supposed that he had receaued an iniury not only to punish Mardocheus but for the greatnes of his honour to cut off the whole nation of the Iewes for the deniall as he iudged of a small reuerence why doest thou meruaile if the glory and maiesty of God which is infinite requireth like punishment Behold therfore the first man is banished out of Paradice for a bit of an apple for which euen to this day the whole world is punished And after so many thousand yeares the sonne that is borne bringeth with him out of his mothers wombe the staine and blemish of his father and not when he can offend himselfe by reason of age but in his very natiuity he is borne the child of wrath and that as I haue sayd after so many thousand yeares After so long time this iniury could not be buried in obliuion being deuided among so many thousand thousands of men and punished with so many scourges Yea all the torments which men haue suffered from the beginning of the world to this day all the deaths which they haue vndergone and all the soules which burne and shall burne in hell euerlastingly are sparks which haue originally proceeded from that first sinne all which are arguments and testimonies of the Diuine iustice And all these things are also done and brought vpon vs after the redemption of mankind wrought and made by the blood of our Sauiour Iesus Christ Which remedy if it had not beene wrought there had been no difference betweene men and deuils for of themselues there had beene as little remedy and hope of saluation to the one as to the other What doest thou think of this punishment I thinke that it is a reasonable sound argument of the Diuine iustice But because this heauy and greeuous yoke is not taken away from the sonnes of Adam new and moe kinds of punishments haue sprung from it for other sinnes which haue beene deriued from that first All the world was drowned with the waters of the deluge The Lord rayned from heauen fire and brimstone vpon those fiue polluted and sinfull Citties The earth swallowed vp Dathan and Abiron aliue for a certaine contention that was betweene them and Moses A fire went out from the Lord and deuoured the two sonnes of Aaron Nadab and Abihu because they had not obserued the right and due ceremonies in the sacrifice neyther did the dignity of their priesthood profit them any thing nor the holines of their father nor that familiarity which theyr Vncle Moses had with the Lord. Ananias and Saphira in the new Testament because they lyed vnto S. Peter which seemed to be but a small matter fell downe dead and sodainly yeelded vp the ghost But what shall we say of the hidden and secret iudgements of God Salomon who was the wisest of all men and whom God so tenderly loued that he was sayd to be the Lords beloued by the hidden and secret iudgement of God came to that extreame abhomination and that most abhominable sinne that he fell into Idolatry What is more fearefull then this But if thou shouldest know of moe iudgements of this kinde which daily happen in the Church perhaps thou wouldest no lesse feare these then thou dreadest that Because thou shouldest see many starres falling from heauen to the earth thou shouldest see many who did eate the bread of Angels vpon the Lords table to fall and slip into such calamities that they rather desire to fill their bellies with the drasse and swash of Swine thou shouldest see many whose chastity was purer and more beautifull then a Porphirite to be blacker then a cole The causes of whose lapse were their sinnes But what greater signe of the Diuine iustice canst thou desire thē that God for the iniury done vnto him wold not be satisfied but with the death of his onely begotten sonne before he would receaue the world to his fauour What manner of words I pray thee were they which the Lord spake to the women which followed him lamenting and bewayling Daughters of Ierusalem weepe not for me but weepe for your selues and for your children For behold the dayes will come when men shall say Blessed are the barren and the wombs that neuer bare and the paps
their blood for him who first shed his for them and when they cannot come vnto that they desire they rage against themselues becoÌ„ming their owne tormenters for they doe torment their bodies by hunger and thirst by cold and heate and by many other afflictions and by such works after some manner they satisfie their desire This Idiome and propriety the louers of this world vnderstand not neyther can they imagine how he can be loued so ardently whom they so abhorre and on the contrary part that they are so abhorred for that which they so tenderly loue and yet this is the truth of the thing We reade in the Scriptures that the Aegyptians had for their Gods vnreasonable creatures and that they did worship them But the Israelites called them an abhomination and that which they called their God the Israelites killed and sacrificed to their true God After the same manner also the righteous as the Israelites call the Gods of this world an abhomination as are honours pleasures and riches which notwithstanding the the world adoreth these false Gods the righteous as abhominations doe sacrifice to the glory of their true God So he that would offer an acceptable sacrifice to God let him haue an eye to that which the world adoreth and let him offer that and let him embrace that which the world abhorreth Doe not they seeme vnto thee to haue so done who after that they had receaued the first fruites of the holy Spirit departed from the Councel reioycing that they were couÌ„ted worthy to suffer rebuke for the name of Iesus What sayest thou vnto these things that which can make bonds whyps fire and other torments sweet shall it not make the obseruation and keeping of the commaundements of God sweet Thou errest my brother thou errest not knowing the nature of Vertue and the force of charitie and the Diuine grace ¶ Of other things which make the way of saluation easie sweete THis that we haue hetherto said is sufficieÌ„t to take away that common impediment which many alledge But let vs put the case that this is not which wee haue spoken of and therefore this way is hard and difficult I pray thee tell mee why should it be troublesome and grieuous vnto thee to do that for thy soule which thou refusest not to doe for thy body Shall it seeme a great thing vnto thee to suffer a little trouble here that hereafter thou maist escape eternall torment What would not the rich couetous man buried in hell willingly doe if he might haue licence to come into the world againe that he might amend his errors It is not meete that thou shouldest doe lesse now then he would doe seeing that if thou doost perseuere in thy wicked maliciousnesse the same torments remaine for thee and therefore thou oughtest to haue the same desire Furthermore if thou wouldest diligently perpend and consider the manifold and great things that GOD hath doone for thee and greater which he hath promised thee and also thy hainous sinnes by which thou hast offended him moreouer the great torments which the Saints haue suffered but most of all those exceeding great ones which the Holy of Holies himselfe hath borne without doubt it would shame thee to be vnwilling to abide so little for the loue of God yea to be vnwilling to flie that which delighteth thee Therfore Saint Bernard saith The afflictions of thys world are not worthy of the fault past which is pardoned nor of the present grace of consolation which is giuen nor of the future glory which is promised vnto thee Euery one of these considerations ought worthily to moue vs to enter into this way although it be very laborious But that we may confesse the truth although our life in euery part and in euery proceeding is grieuous and full of tribulations yet without coÌ„parison greater is the griefe trouble that is found in the lyfe of wicked men then that which is found in the life of good men For although to goe or walke in the way be laborious for which way soeuer thou walkest at the length thou shalt be wearie yet much greater is the trouble of him who walketh blindly and often dasheth his feete against the stones then of him who goeth with open eyes and seeth where and howe he passeth Seeing therefore that our life is a way it cannot be but man must be wearied vntill he come to the place of reâ—â— But a sinner who vseth not the light of reason but his own affections and is gouerned by the perturbations of his minde it is certaine that he walketh blindfold for there is not any thing founde in the world more blinde then the perturbations of the mind But good men who are gouerned of reason when they meete with rockie and breake-necke downfalls they shun them and so they walke with lesser labour and with greater securitie That great wise man long agoe vnderstood this and therefore said The way of the righteous shineth as the light that shineth more and more vnto the perfect day But the way of the wicked is as the darknes they know not wherin they shall fall Neyther is the way of the wicked onely obscure and darke as Salomon sayth here but also difficult slipperie and full of Caues Dennes as Dauid saith that thou mayst thereby learne how often they flyp and slide that tread in that path Besides in thys short and small trouble which meeteth with the godly a thousand kind of helps are giuen which doe lighten diminish this trouble For principally the presence fatherly prouidence of God doth help which guideth them and the grace of the holy Ghost which encourageth them the Sacraments which strengthen them and the Diuine consolations which cheere them and the examples of good men which comfort them and the holy Scriptures which teach them and the peace of a good conscience which doth ioy them and lastly the hope of glory which maketh them constant and vnmoueable with a thousand other graces and benefits of God which maketh thys way so easie pleasant to the walkers in it that they say with the Prophet How sweet are thy promises vnto my mouth yea more then Honny vnto my mouth Let it be whosoeuer it will that considereth of this thing diligently he shal find very many authorities of scripture concerning this matter notwithstanding some of them make thys way harde and sharpe others make it easie light and pleasant For the same Prophet in another place sayth For the wordes of thy lippes I haue kept straight and difficult wayes And in another place I haue had as great delight in the way of thy testimonies as in all riches For thys way hath two things Difficulty and Suauitie the one by reason of nature the other by reason of grace so that which is difficult by reason of the and is made sweet pleasant by reason of the other As well the
as a certaine VVise man saith to flie vice after which a man may speedily and without cumbrance prepare himselfe to the exercise of Vertue Therefore we will deuide this doctrine into two parts In the first part wee will entreat of the commoner vices and will sette downe remedies conuenient for the same In the second wee will speake of Vertues But before wee enter the liftes of this tractate we will send before two conducent aduices and needfull institutions which are most necessary for that man who hath purposed and determined with himselfe to enter into this way THE SECOND BOOKE of the Sinners Guyde In which doctrine appertaining vnto Vertue is handled and diuers instructions are set downe which teach how a man at the length may come vnto Vertue The first aduice and instruction which is very necessary for that man that desireth to serue GOD. CHAP. I. THat man that now purposeth to consecrate him selfe to Gods seruice and determineth to leade a new lyfe before all things hee must resolutely perswade himselfe that this endeuour is acceptable aboue all others and he must so esteeme of thys resolution as it deserueth I say that hee must firmly and confidently beleeue that this purpose is of greater moment a treasure more rich a worke more wisely taken in hand then any other which in this world mortall men admire and loue Yea he must think with himselfe that besides this there is none other wisedome none other treasure nor any other necessarie busines in this world Learne ô Israell saith the Prophet where is wisâ—â—â—â— where is strength where is vnderstanding that thoâ— mâ—ist know also from whence commeth long continuance of life and where the light of the eyes and peace is Not without cause therefore the Lord sayth by Ieremie Let not the wise man glory in his wisedome nor the strong man glory in his strength neyther the rich man glory in his riches But let him that glorieth glory in this that be vnderstandeth and knoweth me For thys is the whole summe of Christian Phylosophie Although a man be wise yet if his wisedome be not ioyned with vertue he hath not wherein to boast or glory To the embracement of this vertue all the holy Scriptures inuite vs which so often and by so many waies and meanes doe commend vnto vs this exercise as especially profitable and necessary To thys exercise the holy Scriptures doe chiefely inuite vs which by so diuers wayes and sundry meanes do commend Vertue vnto vs. To this all the creatures as well heauenly as earthly doe exhort vs. To this the voyces and clamours of the Church doe prouoke vs to this all lawes humane and diuine doe direct vs to this infinite examples of the Saints doe leade vs who being ful of heauenly light haue despised the world and with the entirest deuotion of their harts haue embraced Vertue insomuch that many of them haue merrily and ioyfully suffered martirdome some of them being cut in peeces some rosted vpon Gridirons and some burned to ashes who would haue suffered a thousand kinde of other torments rather then they would haue offended the Diuine Maiestie in the least thing or haue liued a moment out of the fauour of GOD. To be briefe all those things do allure vs or rather binde vs to this exercise which more copiously wee haue discoursed in the former Booke For all these things doe encrease and stir vp a courage in vs to striue for thys maistry because they declare vnto vs the greatnes and price of Vertue Euery one of these seuerally beeing diligently marked and attentiuely considered of is sufficient to demonstrate the greatnes and waightines of this busines but much more they altogether can doe it that by this man may vnderstand to what purpose it is and of what great consequence to follow and embrace Vertue how necessary and glorious a worke it is to yeeld himselfe wholy to Vertues iurisdiction and howe meete and iust a thing it is at the length to aspyre and attaine vnto her as hath already been said and hereafter shall be showen And this is the first document and instruction which appertaineth vnto thys busines Of the second instruction and aduice which that man must follow who will come to the seruice of God CHAP. II. THE second instruction and document is seeing that the busines is of so great dignity and worth that a man offer and yeeld himselfe with a merry and cheerefull hart to beare all the blowes and strokes of aduersity and tribulation which customarily are wont to happen to theÌ„ who loâ—e God so that he account all things base and vild and willingly contemâ—e them for the loue of God that he may victoriously returne from this glorious combat setting this before his eyes that nature hath brought forth nothing into the world excellent and precious which hath not some difficulty Because in that moment wherein man purposeth to relinquish and forsake his vices and to follow and embrace vertues the powers of hell are troubled the Prince of darknes mustereth his forces and armeth his Catchpoles fiends and all his damned crew against this fresh-water Souldier of Christ. Forthwith the flesh a louer of all filthy and obscene pleasures inclined to euill from the very birth after it was infected with the deadly poyson of that infeâ—â—all Serpent with great importunity solliciteth him assaying by all possibilities to bring him backe to his accustomed delights The custome also of corrupt manners which can doe as much as Nature herselfe doth hardly brooke this alteration and sheweth that it will be most difficult to bring it to passe For euen as it is very hard to with-draw a great riuer from his naturall course which by many yeares it hath been accustomed to to another current so also it is very haâ—d â—â—aâ—a man should change his life which many yeares he hath led and should assume another The world also which is more cruell and fierce then the most furious and tyrannous beast which is armed with very many most pestilent and pernicious examples which are in it will come tempting this new Souldier of Christ with her pomps and vanities and soliciting him with her euill and lewd examples of sinners or terrifying him with her persecutions which are procured of euill men and wicked tyrants And as though this were not sufficient not any whit behind these that most subtill mighty and auntient deceauer the deuill will hasten who will impugne thee no lesse perniciously then the rest and he will doe according to his wont that is he will with all might and meane persecute and set vpon these which are of late become his enemies and casting off his yoke haue newly begun to rebell On euery side therfore difficulties and warres wil grow and arise all which temptations it is requisite that he expect as presupposed and fore-seene that if at any time they inuade and impugne him they may not seeme vnto
light in a vaine of euill speaking and spightfull reproching in this they seeme as though they were waked out of sleepe and they quicken vp theyr spirits to descant on this theame That an hatred of this abhominable and hurtfull sinne may be bred in thine hart marke how this vice bringeth with it three kinde of euils The first is it brings forth detraction and backbyting for from murmuring to detraction the way is short and the accesse easie from that to this The Phylosophers say that in elements the transmutation is easie which agree and symbolize in any quality So we often see when men begin to murmure that they most easily descend from more cōmon defects to particuler and from publique defects to defects more secrete and priuate frō small to great and by infamy they wrong the fame of theyr neyghbour For after the tongue hath begun to waxe hote through speaking it is a hard matter so much to restraine the lust and desire of the hart as the flame encreaseth the winde raising and puffing it as it is hard to hinder and hold in an vnbroken and an vnbrideled Colt foming and chafing in the midst of his race Then the murmurer respecteth not any body neyther feareth to proceed vntill he hath entred into the secretest places of the house Wherefore Ecclesiasticus earnestly prayed that God would set a watch before this gate Who sayth he shall sette a watch before my mouth and a seale of wisdom vpon my lips that I fall not suddainly by them that my tongue destroy mee not Hee that spake this knewe very well the great weight moment and difficulty of this thing for he looked for remedy of thys from GOD alone who is the true Phisitian of this disease as Salomon testifieth saying The preparations of the hart are in man but the aunswer of the tongue is of the Lord. Of so great moment is this busines The second euill is because it is very hurtfull for at the least three very great dammages hurts are found in murmuring One is of them who are the speakers another of them who are the hearers and consenters the third of them of whom the words are spoken For albeit walls haue not eares yet word words haue wings and men are desirous of fauour and friendship and by broching such trifles they hunt for the fauour and familiarity of others vnder pretence as though they had a great care of his honour whose fame is hurt and wronged Hence it ariseth that when such wordes are carryed to the eares of him that is defamed he is offended and to his owne griefe he rageth against him of whom he is defamed Hence come perpetuall enmities hence continuall hatred hence warres and slaughters proceed Wherefore worthily sayd the Wise-man Abhorre the slaunderer and double tongued for such haue destroyed many that were at peace And all this mischiefe as thou seest oftentimes is deriued from one word ill spoken as the Wise-man sayth Of one little sparke is made a great fire and of one deceitfull man is blood increased In regard of thys mischiefe the holy Scripture compareth the words of detractors and murmurers to sharpe rasers which shaue the hayres he not feeling that is shaued after that also to Bow arrowes which are sent from farre and wound the absent sometimes slaunderers and reprochers are called serpents which bite priuily and leaue poyson in the wound by vvhich similitudes the holy Ghost would intimate vnto vs the malignitie and harmes of this vice which is so great that the Wiseman sayth The stroke of the rod maketh markes in the flesh but the stroke of the tongue breaketh the bones The third euill that murmuring bringeth with it is that it maketh the murmurer execrable infamous among men for naturally men shunne him that is foule-mouthed and euill tongued no otherwise then they doe a venemous serpent Therefore the wise-man sayth A man full of words is dangerous in his Cittie Although there were no other cause to hate thys vice neyther that it were very hurtfull on the one part nor fruitlesse on the other yet who is he that would be infamous and execrable both to God and men especially for a vice so common and vsuall into danger of which a man doth runne so often as hee conferreth with another Therefore perswade thy selfe that the lyfe of thy neighbour as much as it pertaines to thee is as a forbidden tree whose fruit it is not lawfull for thee to touch nor tast Beware therfore that thou doe not speake well of thy selfe and ill of another for this is the property of slaunderers and backbiters and that of bragarts and vaine-glorious Thrasoes In thy mouth let all men be honest and honourable and let all the worlde beleeue by thy words that there is not an euill man in it By this meanes thou shalt eschew many sinnes and infinite scruples and bytings of conscience and thou shalt be acceptable to God and loued of men and as all are honoured by thee so in like manner thou shalt be honoured of all Bridle thy tongue and be thou careful to keepe in those words that thy stomacke belcheth vp especially when thou seest that by them there is danger of bloodshed And constantly beleeue thys that it is the greatest wisedome the most soueraigne empyre to be able to bridle and restraine thy tongue Neyther thinke that thou art freed from this vice when thou murmurest artificially first praysing the man whom thou hast purposed to dispraise For there are some murmurers and repiners that imitate Chirurgians who beeing about to open a vaine doe first annoynt it with oyle presently make incision and extract blood Of these the Prophet speaketh His wordes were more gentle then oyle yet they were swords And euen as it is landable to abstaine from all kind of murmuring and repining so it is much more praise-worthy to moderate and temper our selfes from rayling and reproching them who haue offended vs for by how much more the desire of rayling is violenter by so much more it is an euidenter signe of a generous minde to be able to containe himselfe in thys and to restraine this affection therefore where the danger is greater there wee ought to be more cautelous and wary Neyther ought we onely to abstaine from reproching and murmuring but our eares ought not to be open to detractors and slaunderers that we may follow the counsaile of Ecclesiasticus saying Hedge in thine eares vvith thornes and doe not beare a wicked tongue By which words it is manifest of what great moment it is not to heare cursed and slaunderous speakers For he saith not shutte or stoppe thyne eares with Cotton Woll or with soft Furre or Downe but he would haue them hedged about with thornes that not onely such reprochfull speeches may not enter into thine hart by hearing them and delighting in them but that thou show a sower and
they who cannot equalize thee eyther in wit or industry Therefore rather obey the rule of the Lord and respect not others Blessed subiection answereth If the Lords rule be to be obeyed it followeth of necessitie that we must be subiect to mans magistracie For he hath sayd He that heareth you heareth me and hee that despiseth you despiseth mee So thou sayst that it is meete if hee be such an one as he ought to be but by such an one as he is God ruleth not But the Apostle speaketh otherwise There is no power but of God the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God For what ones they ought to be that rule is not to be discussed of the subiects Enuie sayth In what thing art thou inferiour to him or him why therefore art thou not equall or superiour vnto them What great things canst thou doe that they cannot doe Therefore they ought not to be eyther thy superiours or thyne equalls Congratulation for thy brothers good answereth If thou excellest others in vertues it is safer for thee to keep thy selfe in a low place then in a high For the higher the place is the greater is the fall But if there be some as thou affirmest that are thy superiours or thine equals what doth it hurt thee what doth it iniure thee Beware least while thou enuiest the height of others thou imitate him of whom it is written Throug◠〈◊〉 of the deuill 〈◊〉 death into the world and they that hold of his side proue it Hatred sayth God forbid that thou shouldest loue him who is contrary to thee in all things who derogateth from thee who insulteth ouer thee who vexeth thee with iniuries who casteth thy faults in thy teeth who alwayes hasteth to be before thee in wordes workes and honours and vnlesse he did enuie thee he would neuer so preferre himselfe before thee True Charitie answereth Because these that thou reckonest vp are woorthy to be hated in a man is not therefore the image of God to be loued in man As Christ being nayled vppon the Crosse loued his enemies before his torments on the Crosse admonished vs saying Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and persecute you that yee may be the children of your Father which is in heauen But thou sayst It is sufficient that I loue them that loue me But the Lord speaketh contrarily For if ye loue them which loue you whâ—â— reward shal you haue Doe not the Publicans euen the same What art thou able to obiect against this Surely Hee that hateth his brother abideth in death and her that loueth abideth in God and God in him Therefore cast foorth all the bitternes of gall and as farre as lyeth in thee take vnto thee the sweetnesse of Charity For there is nothing sweeter then it nothing more blessed Iohn the Euangelist auouching this sayth God is Charitie Detraction sayth Who can beare with who can passe ouer in silence those great euils hee committeth vnlesse perhaps hee consent vnto them The liberty of iust and vpright correction answereth The faults of thy neighbor are neyther to be concealed nor consented vnto but in brotherly charity thy neighbour is to be reproued before his face and not priuily and behinde his backe to be spightfully handled and reproched But if it be obiected I will not therefore reprehend my brother before his face least he beeing exasperated and vexed should not profit by my reproofe but rather take offence at my correction the holy Scripture doth meete with thys and the case beeing altered telleth thee that this is a greater offence saying Thou sattest and spakest against thy brother yea and hast slaundered thine owne mothers sonne For he taketh a greater offence who vnderstandeth himselfe to be backbytten then he that sustaineth a reproouer And because sometimes the faultes of offenders are for a tyme to be passed ouer in silence that they may be reproued in a time more fit and seasonable therefore it is added These things hast thou doone and I held my tongue But least by thys discreet silence detracters and backbyters should applaude themselues vvho whilst they had alwayes rather priuily derogate and detract and neuer come to open reproofe therefore hee further inferreth And thou thoughtest wickedly that I am euen such an one as thy selfe As if he should haue sayd It is a wicked thought to think that therefore I am like vnto a detracter because I not derogating for a time silence my selfe expecting a fit place and tyme for open correction Whereupon this is foorth-with annexed But I will reproue thee and set before thee the things that thou hast doone As if hee shoulde haue sayd Not priuily as it is thy custome but openly as it is my care expecting a fitte time of reproofe will I reproue a sinner that I may sette his offences before his face But thou sayst I doe not hate him but loue him whom I so reprehend in priuitie Yea thou doost so much the more hate him and not loue him because thou detractest and not correctest Anger sayth Those things which are done against thee cannot patiently be borne yea it is a sinne to suffer them because if thou vvith great indignation doost not resist them they with greater measure will be heaped vpon thee Patience aunswereth If the passion of our Redeemer be called to minde nothing is so hard or rough that with patience may not be borne For Christ sayth Peter hath suffered for vs leauing vs an example that we should follow his steps For he himselfe sayth If they haue called the Lord of the house Beelzebub howe much more shall they call them of his houshold If they haue persecuted mee they will also persecute you But how small are the things that we suffer in coÌ„parison of his passions For hee suffered reproches mockings reuilings slaunders blowes spettings whippings the thornie crowne and the Crosse and we wretches to our owne confusion are wearied vexed and cast downe at one word Frowardnes and malapartnes sayth Are not rough sharp words rather to be giuen to fooles to brutish and insensible creatures then gentle and milde speeches when they offend Meekenes and gentlenes answereth Not thine owne perswasion but the precept of the Apostle is to be followed in thys who as concerning this matter hath admonished his beloued disciple saying Rebuke not an Elder but exhort him as a father and the younger men as bretheren the elder women as mothers the younger as sisters with all purenesse And againe The seruant of the Lord sayth he must not striue but must be gentle toward all men apt to teach suffering the euill men patiently instructing them with meekenes that are contrary minded And gaine Rebuke exhort with all long suffering and doctrine Swelling loftinesse sayth Thy witnesse is in
that which the Lord sayd The vvorld shall reioyce and yee shall sorrow but your sorrow shall be turned into ioy Or hath it slipt out of thy memory which the same Lord sayth in aâ—other place Wâ—e be to you that now laugh for yee shall 〈…〉 weepe Many words and much babling sayth He is not faulty that speaketh many words so they be good 〈◊〉 he that speaketh few and those ill Discreet 〈◊〉 answereth It is true that thou sayst but whilst many good wordes are vttered it often happeneth that the speech begunne of good words often endeth in ill Thys the holy Scripture telleth In 〈◊〉 â—â—rds there cannot want iniquâ—ty Is it possible that in many words there should be none faulty But can idle and vnprofitable words be auoyded of which thou art sure to render an accouâ—t hereafter Luxury sayth Why doost thou not wallow thy selfe in pleasure seeing that thou knowest not what will become of thee Therefore thou oughtest not to lose the time alotted vnto thee in want because thou knowest not how soone it may fade away For if GOD would not haue had man no take his pleasure with woman at the beginning hee would haue onely created male and not female Undefiled Chastitie answereth I would not haue thee to sayne thy selfe ignorant what shall become of thee after thys lyfe For if thou liuest religiously and chastly thy ioy shall be without end but if thou leadest thy life irreligiously and luxuriously thou shalt be tortured with eternall paynes Spirituall fornication sayth Doth he doe any thing damnable who consenteth to lust in his hart and doth not effect the deede of his desired lust Cleannes and purity of hart aunswereth He offendeth very deeply that keepeth not purely the cleannes and chastity of his hart Wher-vpon the Author of cleannes and chastity saith in the Gospell Whosoeuer looketh on a wâ—mâ—n to lust after her hath committed adultery with her already iâ— his hart To auoyde this holy Iob saith I made a couenant 〈◊〉 â—iâ—e eyes that I should not thinke on a mayde The loue of this world sayth VVhat can be more beautifull honest or delectable then that we daily behold in this present life O how admirable iâ— the glorious vaute of heauen in the tralucent ayre in the light of the Sunne in the increase and decrease of the Moone in the variety and course of the starres how delightfull is the earth in the flowers and flourish of vvoods in the sweetnes of fruites in the pleasantnes of meddowes and riuers in the ripenes plenty of corne in the fruitfulnes of Vineyards loaden with clusters of Grapes in the shades and chaces of woods in the running and coursing of Horses and Doggs in the skippings and iumpings of Harts and Goates in the flying of Hawkes in the necks and feathers of Peacocks Doues and Turtles in the paynted walls and carued roofes of houses in the sweet and pleasing sounds and tunes of Organes and all musicke in the beautifull aspects of vvomen in their fore-heads in their hayre in their eyes and cheekes in their lips and necks in their nose and hands and especially if they be beautified and adorned with gold and precious stones with Bracelets Ouches Carcanâ—ts and Tablets and such other Ornaments which I cannot in any wise reckon The loue of the heauenly Countrey aunswereth If these things delight thee which are vnder heauen if the prison be so beautifull what is the Countrey the Citty and the house If they be such and so excellent which the strangers enioy what be they which the children possesse If they that be mortall and miserable be so rewarded in this lyfe how are they that be immortall and blessed inriched in that life Wherefore let the loue of this present world goe where none is so borne that he doth not dye and let the loue of the future world come in the place where all so liue and are reuiued that they dye no more Where no aduersity disturbeth no necessity pincheth no greefe disquieteth but euerlasting ioy raigneth and remayneth for euer and euer If thou demaundest what is there where there is such and so great felicity it cannot be aunswered otherwise but that whatsoeuer good is that is there and whatsoeuer euill is that is not there Thou askest what that good is Why doost thou aske me It is aunswered thee of a Prophet and of an Apostle The things which eye hath not seene neyther eare hath heard â—eyther hâ—th entrâ—d intâ— mâ—ns hart hath God prepâ—red for them that loue him VVhatsoeuer hath hetherto beene spoken of vs hath this â—yme that it may moue vs to haue alwayes our spirituall weapons in a readines which are necessary for vs in this warfare for the attaynement of the first part of vertue which is the flying and eschewing of vices and to defend this fraile house of ours in which God hath placed vs least it should be surprized of enemies For if we shall faithfully keepe this Mansion and Habitacle there is no doubt but that heauenly guest will turne in vnto it and will lodge and dwell in it Seeing that Saint Iohn sayth God is loue and he that dwelleth in loue dwelleth in God and God in him But he dwelleth in loue who doth nothing contrary to loue and the opposition and contrary to loue is onely sinne And against this sinne all that fighteth and warreth vvhich hetherto hath beene spoken of vs. ¶ The end of the first part of the second Booke THE SECOND PART OF THE SECOND BOOKE OF THE SINNERS GVYDE In which wee entreate of the exercise of Vertues Of the three kinde of Vertues in which the vvhole summe of Christian righteousnesse is contained CHAP. XIII SEeing that in the former part of thys Booke wee haue spoken largely and sufficiently of sinnes by contagion of which our soules are polluted and obscured now we wil intreat of Vertues which beautifie them with spirituall graces and adorne them with the ornaments of righteousnesse making them seeme fayre and beauteous in the sight of the Diuine Maiestie Euen as it pertaineth vnto iustice to giue to euery one that is his owne belongs vnto him that is to God to our neighbour to our selues so also there are three kindes of vertues pertayning to righteousnes and iustice and which concurre to the effecting and perfecting of it One is by which we render to GOD that which is due vnto him the second is by which wee giue to our neighbour that which is his and the third by which man is bound vnto himselfe When man hath attained these three kindes of vertues nothing is further required to fulfill all that righteousnes vvhich he professeth But if thou wouldest learne in fewe words and very summarily howe thys may be brought to passe I will tell thee by thys triple duty and bond man shall repay most exactly all his debt that is if towards GOD he hath the hart of a sonne towards his
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
not as other men are Surely they do for he thought in his hart that he was wealthy in spirituall riches and therefore he gaue thanks to God but without doubt he was poore blind naked for he did not know his owne faults Now therfore we haue declared that there are two kinds of righteousnes one true and the other false and counterfeit and how noble the excellency of the true is and how the false is exposed to many and great dangers Let no man think that the labour and time which we haue bestowed vppon this demonstration to haue been ill spent For the holy Gospell the purest doctrine of all the diuine Scriptures and the most excellent which as a glasse representeth the forme and rule of our life very often reprehendeth thys false and counterfeit righteousnes and so doe the Prophets as before we haue shewed Therefore it was not meete that we should cursorily runne ouer it which so often is beate vpon in the Scriptures especially seeing that all men for the most part doe shun manifest dangers as Mariners doe Rocks that show themselues and here where there is such euidencie lesse admonition will serue but where the Rockes lie hid vnder the water there is greater heede to be taken and therfore they are marked in the Maps and Sea-cards of Sailers that they may not rush vpon them at vnawares Let no man deceiue himselfe in thys saying that then this doctrine was more copiously to be discoursed of when this vice did raigne more spaciously and largely in the world but now there is no need of it because thys sinne is vnusuall and vnfrequented For I thinke that the world hath continued alwaies in the same estate for there are and alwaies haue beene men of the same nature and of the same inclination conceaued in the same originall sinne which is the fountaine of all sinnes and therfore alwaies produceth like effects And because there is so great likenes and similitude in the causes of euils it followeth of necessary consequence that the like should be in the effects Therefore the same vices which were then in the men of this and that condition are now also although perhaps the names be some-what changed as the Comedies of Plautus Terence are at thys day the very same Comedies which they were a thousand yeres agoe albeit the persons that then acted them be changed Therefore as that rude and carnall people did thinke that then they did especially please GOD when they did offer such sacrifices and did fast after that manner and did celebrate such feasts according to the letter and not according to the spirit so also now in our time there are many Christians which euery Sabaoth and at all occasions frequent the Church who are called very good Church-men and doe run from sermon to sermon and performe such like things and that well But in the meane-time theyr desires are so full of vaine-glory they so gape after honors and riches and are so desirous of reuenge as any other that neuer obserueth any such thing They remember not what theyr profession requireth they haue no care of theyr neighbours good they perseuere in hatred and passions they maintaine theyr honour with tooth and nayle they will not humble themselues to giue reuerence place vnto others no not for the rule of the whole world Moreouer there are others that disdaine to confer and enter talke with theyr neighbour for euery small trifling cause and there are others that eyther doe not or very vnwillingly and grudgingly doe satisfie their Creditors much lesse pay the wages due vnto theyr painfull seruants and hirelings and if perhaps they be wronged in the least title of theyr honor or riches or such like things good Lord what hurly burleys doo they raise Many of thē that are most liberall in pouring forth long prayers and very prodigall in discoursing Scripture matters oftentimes are exceeding miserable and very niggards in giuing almes and helping theyr needy neighbours Many of them hold vp theyr hands to heauen and in the villany of theyr deceitfull hypocrisie turne vp the white of theyr eyes in theyr prayers as though they were rauished with the heauenlinesse of theyr meditations when theyr harts are sette vppon mischiefe being full of hatred bitternes and selfe-conceited singularitie There are others that will not eate flesh in Lent vpon dayes prohibited not for any thing no not for a thousand pound neuerthelesse they mutter murmurre and repine without any feare of GOD and most cruelly cut the throates of theyr neighbours by enhancing of rents by taking vnmerciful fines and by other extortions so that they grinde theyr faces make their lifes irkesome vnto them So that there be some that count it a religion and make very holy of it to eate the flesh of creatures permitted of God for the foode of man but they make no bones of it to eate vp and deuoure the flesh of men and to ridde them like cruell Caniballs out of theyr lifes then the which thing I know not whether any thing is more strictly forbidden of God And yet the welfare of our neighbour the tendering of his fame and honour are one of the especiall matters of which we shall render an exact account vnto God of which those men are not much carefull which greatly account of others things which in the truth of the matter are much lesse There is not any body that can denie but that these such like things doe daily raigne among Clergie Laiety among all sorts of people Therefore seeing that thys euill is so vniuersall it were needfull that wee should deliuer men from so great errors by propounding vnto them sound instructions and by prescribing wholsome admonitions especially seeing that they whose duty and function it is doe it not But that the Christian Reader may hence suck greater commodity and that he may not swallow poyson in stead of a medicine it is needfull before all things that he know the pulse and vaine of his owne disposition and inclination that he know of what spirit he is that hee may learne what his minde is most chiefely bent and inclined to For there are certaine generall doctrines which are profitable for all in generall for euery one in particuler as are the precepts of Charity Humility Patience and such like There are others more speciall which doe so profit some that they are not fit for all For example There is one very scrupulous his conscience is to be enlarged On the otherside there is another whose conscience retcheth like Cheuerill that hath a large conscience his is to be restrayned and brideled to those that are faynt-harted and doe despaire the diuine mercy is to be preached but to those that be head-strong stifenecked secure presumptuous the diuine iustice is to be denounced and so we may say of the rest according to the counsell of Ecclesiasticus saying With a man irreligious talke of
vertuous those things are vnpleasant which before did please 129 A notable example of a noble Knight called Arnulphus taken out of the Booke called the booke of famous and illustrious men ibidem The righteous haue comfort and a sweet tast yea in theyr greatest griefes and sorrowes page 130 The twelfth Chapter The twelfth Title That the first priuiledge or prerogatiue of Vertue doth binde vs vnto her which is the speciall Prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked page 132 The matters handled in this Chapter The prouidence of God is the fountaine of all good things ibidem Two things are to be considered of in euery place of Scripture the Commaundement and the Promise ibidem Testimonies of the diuine prouidence 133 The Angels doe keepe vs. page 134 God turneth euills into good to those whom he loueth 135 God is not onely good and gracious to the righteous but also to their familie 136 God blesseth a wicked Maister for the sake of a good seruant ibidem Of the names that are attributed vnto the Lord in the holy Scripture by reason of thys prouidence ibid. God is called a Father ibidem God is more then a Mother page 137 We are the sonnes of God and so are we called 138 God is a Pastor or a Sheepheard ibidem Diuers names of God 139. God is called a Bridegrome 140 God is all in all ibidem How pleasant the promises of the Diuine prouidence bee vnto a righteous soule 141 The prouidence of GOD dooth yeeld great matter of reioycing to the good ibidem An expostulation of God with man 142 The thirteenth Chapter Of that manner of prouidence by which God espâ—eth out the vvicked to chastise theyr maliciousnes 143 The matters handled in this Chapter The vvicked are neglected of the Lord. ibidem How dangerous a thing it is to liue in thys world without the diuine help 144 God doth not onely permit euills but also he sendeth them 145 A fearefull place in the ninth of Amos ibidem In how great danger a man lyueth hauing God his enemy angry with him page 146 What the soule is without God 147 The fourteenth Chapter Of the second priuiledge or prerogatiue of Vertue that is of the grace of the holy Ghost which is giuen to the vertuous 147. The matters handled in this Chapter After the diuine prouidence the grace of the holy Ghost is the beginning of all blessings 148 What the grace of the holy Ghost is ibidem Grace doth deifie ibidem Grace is a supernaturall forme ibidem Two soules of man ibidem Grace is a spirituall ornament page 149 The worke of grace maketh a man acceptable to God ibidem Grace strengtheneth man ibidem Grace maketh our works acceptable vnto God 150 Grace adopteth vs to be the sonnes of God ibidem The forrest of the effects of grace ibidem Grace maketh our soules the dwelling and Temple of God 151 The fifteenth Chapter Of the thyrd priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue page 151 The matters handled in this Chapter Thys supernaturall knowledge doth proceede from grace ibidem It is a property of grace to illuminate the vnderstanding ibidem Foure gyfts of the holy Ghost belong to the vnderstanding 152 Grace why it is called an vnction ibidem The vvill is a blinde faculty 153 God is the glasse of a purified soule ibid. God hath giuen knowledge to beastes to flie hurtfull things and to embrace wholesome page 154 What thys supernaturall knowledge is ibid. Testimonies of the Scripture as concerning this knowledge 155 The dignity of thys doctrine 157 For what thys wisedome is profitable 158 The dignity of thys wisedome 159 The vnderstanding of the righteous encreaseth ibidem The darknes of the wicked ibidem Other mens sentences and iudgements are to be heard 160 The sixteenth chapter Of the fourth priuiledge of Vertue that is of the consolations and comforts of the holy Ghost which the righteous enioy in thys worlde and which they ioy in page 161 The matters handled in this Chapter Euill men thinke that there is no pleasure in Vertue 162 The flesh also of the righteous reioyceth 163 How great the spirituall ioy is 164 God as he is great in iustice so is he great in mercy ibidem How great the force is of the sweenes of the heauenly wine 165 Spirituall languorment page 166 Coniectures of the greatnes of the spirituall delights ibidem Vertue hath her delights 167 How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations page 168 The pleasure of the righteous is felt in theyr prayers ibidem Of the chast wedlocke of the Word and of the soule 169 The change of the righteous 170 How a long night is to be passed ibidem Of theyr comforts and consolations who first begin to serue God and are Punies and Nouices in his schoole 171 The entrance and beginnings of conuersion haue their pleasures 172 In the beginning and in the end of the conuersion there is a soleme feast page 173 Whence ioy and cheerefulnes ariseth in the nouices of Christ 174. Why the wicked doe not feele the sweetnes of God page 175 Blessednes two-fold 176. Time is very precious ibidem The 17 Chapter Of the fift priuiledge of Vertue which is the tranquility and peace of a good conscience which the righteous enioy and of the torment and inward biting with which the wicked and vngodly are tortured 177 The matters handled in this Chapter In what thing consisteth the perfection of man ibidem The conscience is the maister and teacher of good men but a tormenter and torturer of the wicked 178 The first thorne of the conscience is the filthines of sinne The second thorne is an inimy done to another The third thorne is infanâ—y which followeth sinne 179 Certaine other thornes ibidem The feare of an euill conscience ibidem All disordered things are euill page 180. Of the ioy of a good conscience with which the righteous are greatly delighted page 182 A peaceable and a quiet conscience is a Paradice 183 The testimony of a good conscience hath feare mingled with it 185 The eyghteenth Chapter Of the fixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the wicked liue 186. The matters contayned in this Chapter Hope two-fold ibidem The effects of true hope 187 A Catalogue of the effects of hope 190 Hope maketh men omnipotent 181 Of the vaine hope of the wicked 192 The hope of the righteous is spirit but of the wicked flesh 193 To him that trusteth in the Creatour all things happen succesfully and prosperously but to him that trusteth in the creatures all things fall out vnluckily 194. Where the world is planted ibidem How vnhappy the estate
and put of from day to day the amendment of their lifes and the embracing of Vertue ibidem The matters handled in this Chapter Diuers refuges and euasions of sinners ibidem Against them that deferre their repentance 266 The state of the question handled in this Chapter 267 The iust iudgement of God 268 Causes from whence the difficulty of conuersion ariseth ibidem The first cause is an euill habit and a naughty custome of a life wickedly and vngraciously led ibidem The second cause is the power of the deuill 269 The third cause by reason God is farre of from a soule polluted with the filth of sinne ibidem The fourth cause is the corruption of the powers of our soule ibidem Whether now or hereafter it is more easie to turne vnto God ibidem The force of euill custome 272 The Allegory of Lazarus being foure dayes dead 273 The losse of tyme ibid. The sinnes which we commit we shall heereafter deplore and lament in vaine 274 The reliques of sinne remayne after the sinne is committed 27â— How absurd a thing it is to reserue repentance for old age ibidem The greatnes of the satisfaction that God requireth of sinners 276 Deferring of repentance is a certaine infidelity ibidem Repentance is not to be deferred in regard of benefits receaued at Gods hand ibidem Repentance is not be deferred in regard of predestination 277. We offer the best part of our life to the world the worst to God ibid. What we owe vnto God in respect of our redemption 278 An excellent exposition of a place in the twelueth of Ecclesiastes ibidem The conclusion of the first obiection 279 The 26. Chapter Against them that deferre theyr repentance to the houre of death 280 The matters handled in this Chapter It is dangerous to dispute of finall repentance ibidem Authorities of certayne Fathers concerning finall repentance 281 To be conuerted what it is ibidem To dye well is an Art which ought to be learned all the life long 285 The authority of Schoole Doctors concerning finall repentance 286 The conclusion of Scotus that repentance made at the poynt of death and in extreamity is sildome true which he proueth by foure reasons or arguments ibidem The first reason of the Shoole-man is the great perturbations which arise out of the greatnes of griefes sicknes and the presence of death ibidem The euill disposition and temperature of the body is an impediment of contemplation 287 The second reason of the Schoole-man is that such repentance seemeth to be brought forth not of will but of compulsion whereas repentance ought to be voluntary ibidem The third reason of the Schoole-man is drawne from the custome of sinning 289 His fourth reason is founded in the quality of the valour of the workes which are commonly done at the houre of death 290 Certayne authorities of the holy Scripture confirming the precedent sentences of the Doctors 291 Aunswers to certayne obiections 294 Many miraculous and wonderfull things reserued to the comming of Christ among which the sauing of the theefe on the Crosse was one ibidem The iudgments of God 295 An obiection of the repentance of the Niniuites with an aunswere to it page 296 The conclusion of the former disputation ibidem The 27. chapter Against them that through the hope of the diuine mercy doe continue perseuere in theyr sinnes page 298. The matters handled in this Chapter The difference betweene the true Prophets and the false 299 Whence the Diuine iustice is knowne 300 All men ought to feare ibidem Whence feare is engendered 301 Of the works of the Diuine iustice whereof mention is made in the holy Scripture ibidem The beginning of the wayes of the Lord. ibid. The fall of deuills ibid. The fall of Adam ibidem The hidden and secrete iudgements of God page 103 Of the workes of the Diuine iustice which are seene in thys world 304 The great infidelity of men 305 What it is to trust in God 312 The conclusion of all those things which haue been spoken in thys chapter ibidem The promises of God belong to the righteous and the threatnings to the vnrighteous ibidem The 28. chapter Against them that excuse themselues saying that the way of Vertue is rough sharpe and difficult page 314 The matters handled in this Chapter Vertue is a friend vnto reason ibidem How the grace giuen vs by Christ doth make the way of Vertue easie pleasant 315 From whence the difficulty of Vertue ariseth 317 An answer to certaine obiections 319 For what end the reliques of sinnes and euill appetites remaine in vs. ibid. Another obiection with the answer 320 Spirituall circumcision 321 The commaundements of God are not impossible 322 How charity maketh the way easie and pleasant which leadeth vnto heauen 323 The cheerefulnes of Saint Laurence in his martirdome page 324 Those things which are vncleane to the world are cleane to the righteous ibidem Of other things which make the way of saluation easie and sweet 325. The way of the wicked is hard and difficult 326 All the precedent matters are proued by examples to be true 328 The great changes and alterations which the hande of the highest worketh 329 Thâ— disciples of Christ were on a suddaine made learned ibidem The conuersion of Saint Cyprian 330 The conuersion of Saint Augustine 331 The 29. Chapter Against them that feare to enter into the way of Vertue for the loue of thys world page 335. The matters handled in this Chapter What euills are in the world ibidem How short the felicity of this world is 336 No felicity of the world is lasting ibidem Of the great miseries that are mingled with worldly felicities 337 Some myseries are common both to the good and bad some proper onely to the wicked 338 Euils of God page 339 Punishments are inflicted vpon the wicked by the Ministers of God 340 The euils that passions and affections bring ibidem Of the multitude of the snares and dangers of thys world ibidem Of the blindnes and darknes of thys world page 342 The blindnes of men 342 Of the multitude of sinnes that are in thys world page 343 How deceaucable the felitie of the world is 345 The conclusion of all thys aforesayd 348 What the world is ibidem The world is a hell 349 That true rest and tranquility is found in God alone 349 Obiectiue beatitude ibidem Onely God can satisfie the hart of man page 350 The nature of the Sea-mans Needle ibidem Saint Gregory deplored the losse of his quiet and sweet solitary life 351. Those things which haue beene spoken are prooued by examples ibid. No man happy in thys world 353 The world is an hypocrite 354 The conclusion of the first Booke 356 In Vertue all perfections are found 357 Vertue is loued in an enemy ibidem THE SECOND BOOKE THE Prologue of the second Booke page 365 Matters handled in the Prologue The deuision of the second booke into two