[Page]THE FIRST BOOKE. Against Covetousnesse.

AMONG the manifold and sundrie vexations of the minde, Couetousnes the most fu­rious and vi­olent passion of all others. there is not any (in my opinion) more furious or more violent, then a greedie and Coue­tous desire, which ingendereth; and, as it were, hatcheth exceeding troubles in whomsoeuer it remaineth. For as we see some men, which naturally are so enclined to mischiefe, so seditious, so contrary to peace and tranquillity, that they are no sooner entred into a house or Com­mon wealth, but presently they sowe discorde and dissention, troubling the common-quietnes and peaceable estate which was before: so also this cursed desire is no sooner entred into our heart, but that forthwith we perceiue a great confusion of tumultuous and dissentious appetites to boyle and rise vp with­in vs, which doe straightwaies entangle vs in the nettes and snares of the Deuill, and at the length bring vs to miserable death and destruction. He which will diligently consider the state of an auaritious man, shall euidently see that he hath no more rest, then hath the tree that is planted on the toppe of a high hill, which is continually tossed with the windes: there is no ende nor measure of his cares, feare, distrust, desire and des­paire all which doe so pricke and disquiet him so often as he would sleepe, that it seemeth he lyeth among thornes and bry­ars. There was neuer so cruell a Tyrant as Couetousnes: for she massacreth all men with care and trauell, which are vnder her dominion: shee haileth and draweth them through fieldes, through woodes, through sea and land, in winter and sommer, [Page]day and night, wette and dry, without giuing them so much as an houre to rest and repose them: she leaueth them naked, or else in their shirtes with some fewe ragges about them, and feedeth them with course bread, with dregges, onyons, nuttes, or skallions. And to conclude, if there be any tormented with this passion, there is none but will abhorre and detest him. Furthermore to shewe this her wonderfull crueltie, and that in as liuely and oryent colours as may be: if we haue riches, she leaueth vs but the sight of them, and taketh away the vse and pleasure we should haue of them: she shutteth our handes, and stoppeth our mouthes, so that we may neither taste, nor touch them: whereupon the Poets haue likened a Couetous man to Tantalus, who is euen readie to die with hunger and thirst, though he haue both apples and water iust at his mouth; and Lucian compareth him to a dogge couched in the hay, who can eate nothing himselfe, neither yet will suffer any other to take thereof, without barking and brawling at them.

Furthermore, Couetousnes depriueth vs of the vse of Gods bles­sings. she wholly depriueth vs of all the blessings of God. For he hath created the world and all that is therein, for the profite, vse, and benefit of man: so that if hauing those his creatures, we doe not vse them for our necessitie, they are vnpro­fitable, and can not be called good in respect of vs, who receiue no commoditie of them. Which things the auncient Grecians did very wel vnderstand and declare, calling all temporal goods by a word, signifying the vse of things: shewing thereby that we may not rightly terme that our good, whereof we make no vse, or commoditie: by which occasion Esop (who was a plea­sant conceited fellow, and full of wittie deuises) seeing a man very sore troubled, for that one had stollen away his treasure which he had hidden in the ground, aduised him to take a stone of the like quantitie and waight, and to lay that in the same place, where before he had hid his treasour, and withall to ima­gine that it was his money, and all was well ynough: giuing thereby to vnderstand, that this should serue his turne as well as the other, and that siluer and gold are not otherwise to bee accounted goods, vnlesse it be of them, who make an vse of them: as for those who vse them not, they are onely profitable [Page 2]in opinion and conceit.

Moyses also, after the description of those things which God had created in the beginning, reciteth that particularly and generally they were good: that is to say, well and wisely ordei­ned for the commoditie, pleasure, and profite of men. There is nothing then more contrarie to the ordinance of God, his bountie and deuine wisdome, then Couetousnes, which maketh that vnprofitable and vnfruitfull, which God hath created for the vse and benefite of man.

S. Chrysostome speaking of the hatred and enuie which the Couetous man beareth against the prosperitie of his neighbour, A couetous man hateth himselfe and others also. and of the griefe he hath when hee seeth him vse that which he hath, with thankesgiuing, saith, that if it were possible hee would sell the sunne: that is to say, his brightnes and heate, if it were in his power: and so would they deale with the ayre and the water, and such like, which God hath created common for all, in such sorte as no man may appropriate them to him selfe. It may be further said, that if they were lordes of other thinges, as they are of their golde and siluer, that notwithstanding they would be afraide to make any vse of that which they haue, not considering (like vnsensible creatures) that there is nothing that dureth for euer but onely God, and that according to the lawe and vnevitable necessitie, whereby the continuance of all things is determined and appointed, they must passe away and haue their ende, and are consumed either by wearing, or by wormes, or by rust and rottennesse, or at the least by time, which wasteth and consumeth whatsoeuer escapeth or saueth it selfe from the other deuourers. Seeing then that of necessitie they come to an ende one way or other, is it not much more reasonable that man should make vse and profite of them, seeing it is the plea­sure of God, who is acknowledged, loued, and honoured by this meanes in the vse of his creatures, rather then to leaue them to be consumed of wormes without any commoditie?

I demand of the Couetous man, how he would like of those seruants and hirelings, who by their negligence and carelesnes haue suffered his houses to fall into ruine, and haue left his lands and vineyardes vntilled, or seeing some man or maide seruant in his house, which serueth him to no purpose, how he would be [Page]pleased with them? why doeth he then make no vse for the most part of his riches and treasures, but keepe them altogether vn­profitably? why doeth he not thinke also that he is the seruant of God, holding of him whatsoeuer he hath, with commaunde­ment to make vse of them, and that he is countable for the dom­mages and losse which happeneth by his want of trafficke, that is to say, for that he hath not vsed them as the Lorde hath com­manded.

It is certen that Christ Iesus in the parable of the Talents, Mat. 25.14. sig­nifieth no other thing, but that whosoeuer hath receiued any grace or gift of God, of what kinde, qualitie, or price so euer it be, if that he doe not so employ it as that there may be made some profite thereof, shalbe punished and cast into vtter darke­nesse, because of his idlenesse: yea though he hath kept that which hath bene giuen him so well, that it be neither lost nor diminished, while he had it in his hands.

And is not this a wonderfull punishment, First, he ma­keth himselfe a slave to that which should be his slaue. that a man should be made a slaue vnto that, whereof he should be master? For which hath more authoritie, he which suffereth and endureth all things for his goods, to the ende he may keepe and encrease them; or those things which are vnprofitable and doe nothing for him? if they were turned into men, and that one should enter into an house where this order is, he could neuer iudge who were master. If then we do esteeme that man to be in miserable estate and condicion, who hauing bene a lord and master, is by some mischance become subiect to his vassaile and seruaunt, though he be a man, and by his vertue and wisedome aduanced to some degree: what shall we say of him, who willingly ma­keth him selfe a slaue, and that to madde and senselesse crea­tures, yea, and that which is worse, to sinne and to the deuill? For who so euer is couetous, Secondly he is an Idola­tour. is an Idolatour: for that the loue and confidence which he ought to haue in God, hee reposeth all in the creature, which by this meanes is, as it were, deified by pla­cing it in his heart, which is the fairest and most excellent place in all the Temple of God, and the very seate which he hath es­pecially chosen and reserued to sit in, as in his throne, there to dwell continually by his holy spirit. And if so be that one onely signe which we make before an Idole, as to lift vp the hands, to [Page 3]bowe the head, and bende the knee, be a sufficient argument to prooue that we are Idolatours: what shall it be accounted, when we set our whole hearts and affections vpon a creature, reposing our trust therein, thinking of nothing else day nor night?

Furthermore, a man that is couetous, Thirdly he is a thiefe. is a thiefe and a wrong­full dealer, not giuing to euery man his owne. For wee are not the lordes, but the ministers of those goods which we haue, as also of all the other giftes and graces of God, for to aide and helpe our neighbours, and not to keepe them locked vp in our chestes. The ouerplus then of that which is requisite for the necessarie vse of vs and of our families, appertaineth vnto them who are in pouertie, and we robbe and spoile them, if we re­taine any thing from them, and we deserue as great rebuke as doeth the Princes Amner, if he reserue parte of the money which is giuen him to distribute to the poore: which thing the heathen did well vnderstand.

Elian reciteth the historie of a certaine Lacedemonian, Lib. 14. Cap. 32. (called Timandridas) who taking a long iourney, before he de­parted left the charge and gouernment of his house to one of his sonnes. Long after, at his returne finding his riches to be greatly encreased, and that in his absence his wealth was so augmen­ted by the frugallitie and painefulnesse of his sonne; in steade of commending and praising him, sharpely rebuked him, saying, that it appeared euidently that he had beene a wrongfull and an vniust dealer, and that he had done iniurie to the immortall gods, to his neighbours, and the poore, to whome we ought to giue whatsoeuer we haue, more then for our owne necessary use. For which cause Moses commaunded the Iudges, whome hee had appointed to heare and determine the controversies of the people, that they should especially take heede of covetousnes, for that it is the ruine and vtter subversion of Iustice.

He is also a murtherer, He is also a murtherer. not for that he killeth his neighbour by violence, though this his covetous and griedie desire be the principall and chiefe cause of all warres, oppressions, robberies, spoyles and desolations which followe: but some may excuse this matter, in saying that these desolations and miseries do not alwayes accompanie greedie minded men: notwithstanding, [Page]it can not be denied but that they be manquellers, though there were no other reason but this, that they will giue nothing vnto their neighbours to relieve and nourish them: for even as the fire is extinguished and quenched, not onely by throwing on of water, but also by taking away of the wood and other matter whereby it is fedde and nourished: so also may one destroy and take away the life of a man, not onely by offering him violence, but also in refusing to give that vnto him, which is necessarie for his preservation. Moreover, he is very vnthankefull; for who hath bestowed vpon him all that which he hath? Is it not Christ Iesus, for whose sake God his father hath given them? and this is the very same, whose members he suffereth to perish with colde and hunger, not vouchsafing to give them bread and wa­ter to nourish them, or any course and vile ragge to cover them.

But this is not all: He is also an Infidell and profane per­son. the most daungerous and pernicious mis­chiefe is, that he is also an infidell and miscreant. For covetous­nesse hindereth vs from hearing of the worde of God, which is the foundation of our faith, or else if we doe heare it to the ende to lay it vp in our heart, it profiteth vs nothing, for that it is cho­ked foorthwith in such sorte, that it can not spring foorth: even as the seede that is so wen among the thornes. Which thing one may easily perceive in all sortes of covetous and avaritious per­sons, which doe not consider that the nourishment, and preser­vation of all thinges doeth depend of the providence of God. Propound vnto them the promises which God hath made, and they make no account of them; nay, they doe esteeme more of ten crownes which they haue in their coffers, then of all the say­ings and examples of the whole Scriptures.

If you thinke to feare them with the threatnings which God hath breathed foorth against them, who repose their confi­dence in riches, which are not content with their nourishment and cloathing, who helpe not their neighbours, shewing vnto them that in so doing, they shall both loose them selves and the kingdome of heaven: you shall not see them so much mooved, as if they had lost sixe pence. Is there then more faithlesse people then those which distrust the providence of God, which doubt of his promises, and haue no feare of his threatnings? and howe should they beleeve in God whome they knowe not? It may [Page 4]be they haue some slight conceit of him which quickely passeth away; but this is no true and sound knowledge: for if they did knowe him as he doeth shewe and make manifest him selfe vnto vs, as he is the fountaine and spring of our life, rest, and quietnes, and that all thinges are vaine, and he alone the soveraigne good, which is able to satisfie and fill our desires; would they not leaue all their great and excessive cares which they are encombred with in this worlde, for to rest and repose them selves wholly in him?

By this we may also gather, He is an A­theist and irreligious. 1. Iohn 3. & 4. chapters. that the covetous man hath no faith, and that he careth neither for God nor his lawe. For it must needes be (as S. Iohn saith) that we must haue charitie, if we will haue God dwell with vs, who is nothing else but an eternall fire, burning and glowing with charitie; without the which we are neither the members nor the disciples of Christ Iesus: and this is that principall vertue which doeth evidently declare, that we are regenerated, and that we haue his spirite dwelling in vs. howe can he then haue God with him, who hath no alliance with Christ Iesus, without whome the Father availeth nothing? by the same reason it may appeare that there is not his lawe in him, for that is all comprehended in this worde charitie: what religion then hath he, who is without faith, without God and without lawe? wherein differeth he then from the Atheistes, who thinke and teach that there is no God, and that the worlde is not governed by his providence? surely in nothing, vnlesse it be in that he is somewhat more fearefull and more bashfull, as having some superstitious opinion of God, which the other alto­gether wanteth.

All this being considered, Matt. 19.23. shall we marvaile if Christ Iesus said, that it is a very difficult and hard matter for a rich man to enter into the kingdome of heaven? and no wonder is it that S. Paul doeth so earnestly exhort vs to flie covetousnesse, 1. Tim. 6.9. in say­ing that it is the roote of all mischiefe, and that they that will be rich fall into tentation and snares, and into many foolish and noysome lustes, which drowne men in perdition and destructi­on. One saith that in time past poverty was a vertue that did in­struct and teach it selfe, because it made man capable of all good and laudable artes. But contrariwise we see that riches [Page]ordinarily make men idle and sluggish to follow vertue: and if peradventure they haue learned something, they are readie to forget it, Lib. 1. cap. 8, 9, 10. and prompt to leaue the studie and exercise thereof. Aristotle saith in his Politickes, that all vice proceedeth from co­vetousnes and from ambition, as from the originall fountaines, and that these as the seedes from whence spring treason, re­bellion, wrong, robberies, thefts, tyrannies, oppressions, superflu­ities, subversions, warres, dissentions, and in conclusion, all mis­chiefe what so ever.

By reason whereof Crates had some probable cause to cast his goods into the sea, Plutarch in the life of Phocion. desiring rather (as he saide) to drowne them, then to be drowned himselfe by them: and Phocion also to refuse that great some of money which Alexander sent him, beeing mooved thereunto by the great fame that was spreade abroad of his excellent vertues, and of a princely magnanimitie and heroicall desire he had to remunerate and honour a man endued with such and so many surpassing qualities. And let vs note that prudent answer he made to his Embassadours: for be­ing desirous to knowe the cause which had enduced the King their master to honour him with such a present, they answered, that it was the report he had heard of his rare vertues. I beseech him then (saith he) to suffer me to remaine as I am. Insinuating thereby that it was a very difficult thing, to hold vertue and ri­ches both together.

At such time as in Rome and Lacedemonia povertie was not despised, and that men were contented onely with necessarie things, they were wise, constant, iust, temperate, doing right vn­to all with whome they conversed: and very carefull that in the time of peace the lawes might be publikely observed among the Citizens, their children wisely instructed, and all estates marshalled vnder a severe and straight discipline: in warre, they were vigilant, laborious, patient, couragious, prudent, vali­ant, and invincible, not onely against their enemies, but also a­gainst all calamities and miseries: yea against blowes, stripes, and death it selfe. But when as those who succeeded them (neg­lecting the example of their ancestours) beganne to contemne povertie, and to delight in the glittering shewe of wealth and riches, desiring rather to sill their cities, their temples and hou­ses [Page 5]with the gold and wealth of their enemies, then with their fathers to bewtifie them with their armes and weapons, greedie desire having once possessed their hearts, forthwith the love and liking of vertue was cleane extinguished, and riches entring, in­to their Church, expelled religion, and chased discipline out of their houses and cities, and brought in pleasure, banketting, plaies, prodigalitie, iuglers and tumblers, cookes, and clawbacks, and in a word, all persons and sports which were sit to weaken and effeminate their minds. And perceiving at length that they had not sufficient to maintaine such excessive charges, in stead of acknowledging their faultes, and returning to liue as their predecessours had done, they augmented their follies: for af­ter they had not wherewithall to maintaine their licentious li­ving, they beganne to prie into the estate of their fellowe-citi­zens, forging crimes and other sinister meanes, thereby to get that which they had. Whereby it happened that God who is the protectour of innocents, and the revenger of wrongs and oppressions which are done vnto them, hath permitted that im­mediately after this their corruption in manours, they should also fall by their ambitious desires into sects and factions; and so at length into civill warres, which was the meanes that in the ende their whole estate was subverted and overthrowne. Avarice the cause of the confusion in the Church. And who can denie but that this is also the cause of the great confusi­on and disorder in the Church, which to our vnspeakeable griefe we behlod in these daies? for in the time that the Church was poore, and that the Apostles and Pastors thereof had nei­ther gold nor silver, they florished in all kinde of vertues. The Bishops were learned, modest, wise, sober, painfull, vigilant, gen­tle, peaceable, and shining lights in the middes among the peo­ple, Act. 2.24. living in so great charitie that they accounted that which they had not their owne, but made it common to all men.

Those which had possessions and goods solde them, and brought the price, and laide it downe at the A­postles feete, who parted it to all men as every one had neede. Furthermore, they continued with one heart in pray­er and supplication, and did eate their meate together [Page]with gladnes and singlenes of heart, praising and lauding God for all things: and as concerning their faith, it was so great, that they could not be turned from the profession of Christ Iesus, nei­ther by threates, nor any torments that were offered them. For millions of them suffered martyrdome, and satisfied with the efiusion of their bloode, the crueltie and rage of the Tyrants, which was otherwise vnsatiable, who waxed sooner wearie with murthering, then the Christians with suffering. But after the inconsiderate zeale of some Princes had increased them in wealth and possessions, presently (as saith S. Ierome) they began by little and little to deminish and to decay in godlines, vntill at length they haue fallen into that miserable estate wherein we now see them, which is such, that it is a difficult matter to iudge who are most vicious, the pasture or the people, striuing to exceede each other in impietie and vngodlines. Which if we consider, we must needes approoue and allow that memorable sentence of S. Ambrose, spoken in the Council of Aquila: that pouertie is no lesse glorious in Gods ministers, then profitable for his Church: and that which S. Paul saith, that godlinesse is great gaine, if a man be content with that he hath.

The Covetous man when he ioyneth house to house, and land to lande, vntill there bee no place left, thinketh he gaineth very much: but these sencelesse creatures doe not consider in the meane time, the losse they haue on the otherside of the graces of God, of the kingdome of heauen, the quiet of their minds, and of all godlines: the least of which things cannot be recompensed with all the goods of sea and lande. They seeme to fish (as Au­gustus Ca (es)ar said) with a golden hooke, for that which they loose farre surmounteth that which they get. They are like vnto them who are swolne with the dropsie, who afarre off seeme fat and to be in good liking, by reason of the abundance of the hu­mours in their bodies, though that for this cause they be soare and dangerously diseased: so doe we iudge by the outwarde ap­pearance that riches are very pleasant, and such as loue them very happie, Xenophon in his discourse of notable sayings. though that for the most parte, there be nothing more vile and filthie in their houses, then them selues: as Socra­tes saide to Archelaus, who hauing builded a goodly and sumptuous house, which he had furnished with costly mooue­ables, [Page 6]and all sortes of antiquities that could be found: nowe as many ranne thither to see the rare things which were there, Socrates tooke occasion vpon a time to say vnto him: Alas poore man doest not thou consider that among so great a multitude which repaire daily vnto thy house, there is not one of them that desireth to see thee? declaring thereby vnto him, that there was nothing in his house, but was better accounted off then him selfe. Diogenes taunted another man after the same sorte: for entring into his house which was adorned with riche hangings of tapistrie, he spate in the owners face, saying it was the filthyest place he coulde see. It is then the sottish, and foo­lish opinion of men, or else the malice of such as flatter them, that maketh them to be esteemed so happie: for as that is not alwayes a good horse which hath his bridle and saddle adorned with golde; so also may not that man bee accounted blessed, who hath rich attire, sumptuous buildinges, and costly move­ables.

Hippomachus (as Plutarch writeth) hearing a man commen­ded for that he was of a huge and mightie stature, In his trea­tise of cove­tousnesse. as if so bee for that cause he had bene a likely man to winne the honour and the victorie at gamings and masteries of price; yea marrie, (saith he) if the Crowne were hanged in a high place, and that one should reach it with his handes. So likewise should rich men haue a great advantage over other men, if that felicitie might be solde, or consisted in golde, silver, or revenues.

But all this can not satisfie our mindes, whereas contrariwise povertie hindereth not the rest and quietnesse thereof, especi­ally among wise men. The Apostles were very poore, and for­sooke all they had to followe Christ Iesus; and yet esteemed them selves as rich, as if they had possessed all the worlde. Plutarch in the life of Solon. Tellus the Athenian having but a little house in the fieldes, with small substance to nourish him selfe and his children, was contented with that little he had, and passed away his time in great rest and quietnesse. Contrariwise, Croesus thought it not sufficient to be king of Lydia, highly honoured and obeyed of his subiectes, who willingly gaue vnto him whatsoeuer he desired: which Solon perceiving, accounted him lesse happie then Tellus the Athenian: wherein he was no whit deceived, for in the ende [Page]his desire to waxe great, and to enlarge his Empire, provoked and stirred him vp very vnwisely to enter into warre with Cy­rus, who vanquished him, and bereaved him of his kingdome, his wealth and libertie, and escaped hardly with his life, ser­ving for an example to all posteritie, and especially to great princes, who ought to looke well about them, and to consider, howe smally wealth availeth to make a man happie, to the end they may be content with their estate, and learne (as the aunci­ent Greekes were wont to say) that the halfe ordinarily is bet­ter and safer then the whole, because that such as are not con­tented, but with an vnbrideled desire, oftentimes by this means loose both, as experience daily sheweth. Antiochus the great, who was the most puisant and mightie King in all Asia in his time, Iust. lib. 31. Plutarch in the life of Scipio. lost all that he had, because he was not content with that which was sufficient, but would augment and enlarge his do­minions: and to this ende entred into warre with the Romanes, who vanquished him, and tooke from him whatsoever he held on this side the mountaine Taurus. Constantine the eldest sonne of him that was named the great, not contenting him selfe with his parte, Carion. lib. 3. though he had Italie, and the better halfe of the Ro­mane Empire, yet fell out with his brother Constans, to the ende to spoyle him of that he had, and to make him selfe lorde thereof: but the contrarie happened; for he was slaine, and lost both his kingdome and his life. And of late memorie hath not that migh­tie house of Burgondy fallen into extreeme ruine and desolati­on, Philip de Commines. through the ambition and griedie desire of Duke Charles, who was neuer contented before he had procured his owne overthrowe?

It fareth with covetous men as it did with Aesopes dogge, who having a piece of meate in his mouth, and espying the sha­dowe thereof in the water, thinking it had bene another piece of flesh, snatched at it, and through his griedie desire lost that which before he had. Even so rich men, who might peaceably and quietly enioy the goods they have, and eate with pleasure the fruites of their labours, by this their covetous humour they deprive them selves wholly thereof, and setting before their eyes a fraudulent hope of thinges that seeme to be good, for­get for the most parte those thinges that are good indeede. [Page 7]Which thing Cyneas did very excellently and wisely declare vnto King Pyrrhus, Plutarch in the life of Pirrhus. seeing him readie to enter into warre with the Romanes, what meane you, saith he? to whome the King answered, I purpose to conquer Italie: and what will you doe then, said Cyneas? from thence I intend to goe into France, and backe againe into Spaine, and so into Africke, and in my re­turne to get Sicilia, that in the ende after these happie and for­tunate conquestes, I may returne home in triumphing wise, and repose my selfe all the rest of my dayes in honour, glorie, and great prosperitie; whereto Cyneas answered, what neede you take so long and so daungerous a course to come to quietnesse? live you not now in tranquilitie with lesse danger and trouble? We may see by this that (as Salomon said) fooles have nothing but vexation with their goods: and that Saint Chrysostome had great reason to compare them with savage beastes, which cost great labour and travell to take them, and beeing taken, aske as much or more paines to keep them that they hurt vs not.

It were the lesse harme, if after they have desired, Riches make men more covetous, whereas mo­dest povertie is alwayes ioyned with contentation. and with great labour attained vnto wealth, their desire were quenched, as hunger and thirst is satisfied with drinking and eating. But they serve but to augment and increase their desire, which be­commeth more greedie; even as the fire which is not quenched, but more & more kindled with the wood that is put to it. When we see a man that drinketh continually, and yet can not slake his thirst, we conjecture foorthwith that he is distempered, and that he hath more neede to be purged, and his bodie to be cleansed from corrupt humours, then to give him more drinke: so also this great desire which alwayes eateth, which hath so monstrous a bellie, and vnsatiable like vnto the grave, doeth it not evidently declare that the mind is very sicke, & therefore to recover it selfe, it must be first purged & clensed of the passion that tormenteth it? this being done, the disease would incontinently cease, & the patient should forthwith eate, drinke, & sleepe at his pleasure, as wel as the shepherds & laboring mē, who are merry al day in the fields, & at night sleepe most soūdly in their poore cabbins: they alwayes cat their meat with a good stomacke, & after come to their labours cheerefully, for that their mindes are not troubled with this passion. A man would sometime give all that he hath [Page]to be deliuered from death, or from some daungerous disease, so should a covetous man purchase (even with all that he hath) this quietnesse and contentation of minde, and if he will not, let him not be ouermuch offended with the ravenous souldier, or the thiefe that spoyleth him of his tiches: for by this meanes he is delivered of that, which was his hinderance to come to quietnesse.

Stoboeus remembring the example of a certaine philosopher named Anacreon, In his 230. discourse tou­ching wealth, povertie, and covetousnes. (to whome the tyrant Polycrates having gi­ven five talents, which amounteth to the summe of about three thousand crownes) saith, that he seeing so great a heape, was marveilously troubled in his minde in devising howe he might bestowe it, and for that he was in continuall feare, thinking of nothing else but of his money; in the night in steade of taking his quiet rest as he was wont, he could doe nothing but thinke of his crownes, and dreame there was some thiefe picking his coffers, or at his gates comming to cut his throate for his mo­ney, which he perceiving, and seeing that his care continually encreased, he tooke foorthwith all his money, and restored it a­gaine to Policrates, saying, that in foure or five dayes which he had kept his money in his house, he had put him to more paine then ever he could doe him pleasure. Plutarch in his treatise of the quiet­nes of the minde. Zenon having lost all his goods vpon the sea in a tempest, saving a thredde-bare cloake which he had about him, greatly reioyced and thanked fortune, that she had taken away his goods, whereby she had delivered his minde from captivitie, and made it fitte to receive the ex­cellent treasures of philosophie, whereto hereafter he meant to betake him selfe. Demetrius Phalerius, who had long time bene a marchant, entred vpon a time into the schoole where Crates read publikely; Plutarch in the same place. and after he had heard him dispute of vertue an houre or two, with great admiration cryed out: mise­rable man that I am, that have bene so long time in ignorance, and haue so little esteemed these goods which are so precious, and may be so easily attained, for to purchase with great tra­vaile and hazzard such things as are most fraile and transitorie. We see then the exceeding sorrowe these great personages had, in having employed their time to gather such goods, as at the first smacke they haue at philosophie and the knowledge of [Page 8]vertue, begin foorthwith to repent them selves, and to reclaime their mindes, yeelding their whole consent to purchase a confe­deracie and aliance with true vnderstanding and knowe­ledge.

Riches might the better be borne, if this villanous desire had not bewitched them, and wholly bereaved men of all sence, whereof indeede they must needes be wholly destitute, seeing they suffer them selves to be ruled by a filthie strumpet common to all the worlde, both to the master and the man, poore and rich, labourers and artificers, (for all are in love with riches) and to betake them selves wholly to this vnconstant house-wife, they forsake the love of vertue, which is the most beautifull and noble princes of the world, descended from the grace and good­nesse of the immortall god. Is there any besides the covetous person, and such as are blinded with their owne affections, so base minded, that can abide so great a disgrace? and though they bee Kinges and Emperours, can wee esteeme them of a gentle and noble minde, who suffer themselues to be buried in such a stinking sepulchre? It is written that in olde time, when there was a question mooved among a great companie, what was the greatest thing in the world, some saide honour, some health, some riches, and some bewtie: others iudged o­ther things, as they were diversly affected. After every one had given his verdit, and the reasons he had to defend his assertions, one among the rest said, yet there is one thing which is greater then all these you haue spoken off, and that is the minde of him which maketh no account of these thinges, which you doe so greatly admire and esteeme. And although this be true, yet knowe we not howe to make the worlde beleeve thus: which in his olde age so exceedingly doteth. Some Thersytes in these dayes shall be greatly honoured for his riches, when as some other vertuous and wise man shall hardly be knowen of his neighbours.

If there were any in these dayes that would refuse such a kingdome as Aegypt, as did Moyses; or his burthen of golde, Heb. 11.24. Valer. lib. 4. Chap. 3. Plutarch in the life of Alexander. as did Fabricius; or would disdaine and scorne at the great pompe of some Alexander, as did Diogenes, they should bee scorned at, and made the common by-worde of every mans [Page]mouth, which thing we see by experience in the people of Bra­silia, whome we repute rude and barbarous, for that they recken of nothing but of that which is necessarie, esteeming more of a knife, a bill, a bowe and arrowes, whereof they may make some vse, then of golde and silver, and all other superfluous thinges that are brought them. This was also the life of the Patriarkes, wherein also Adam had passed his time in the garden of Eden, if he had continued in his innocencie, observing the commaun­dement which God had prescribed him. This was also the ma­ner of life of the Sonne of God, who being made man, and walking here vpon earth, was contented with bread and wa­ter, and sometimes some little fish for his nourishment, and a ship, or the toppe of some mountaine for his lodging. VVhat absurditie is it then to glorie in seeking for those thinges, which all vertuous and good men haue despised?

Saul, 2. Sam 10.23. & 11.5. who was the first King that God gave vnto the children of Israel, though he had bene annointed by Samuel in the pre­sence of all the tribes, who with their cries and acclamations approoved and liked of the ordinance of God, notwithstan­ding after all these ceremonies and honours, desisted not to goe into the fieldes after his accustomed manner to keepe his fa­thers cattell, not shewing any signe that his heart was any more lifted vp, or that he was proude of that dignitie wherein God had placed him. Gen. 14.15, 16. Though Abraham were a great Lorde, rich in golde, in silver, and had a great familie, loved and reve­renced of Kings of the countrey where he dwelled; and more­over so mightie and puissant, that with his servants he had dis­comfited foure Kinges, who were returned in victorious man­ner from Sodome; notwithstanding he never in all his life had any other house, or castell for to lodge in, then a poore tent, nor ordinarily at his table any thing saving bread, beare, and milke for his nourishment. If he made any feast, (yea though it were to Angels) he added but cakes in steade of other delicates, and sometime a piece of the fattest and tenderest veale he coulde choose among his whole flocke; which did not proceede of a niggardlinesse, and a desire he had to spare, and to increase his wealth: for he was so liberall, that it sufficed him not to keepe open house to all the worlde, and to sende his servants abroade [Page 9]to invite the poore, and such as were travellers vnto his table, but hee him selfe would watche for them, and with great im­portunitie entreate them to enter into his house. And did hee not shewe great magnificence after he had overthrowen those foure Kinges, and gained all the bootie and spoyles they had gotten, when as lifting vp his handes to heaven, he sware to the King of Sodome, Gene. 14.23 that hee woulde take nothing, no not so much as a threade or shooe latchet? The cause then why hee vsed such frugalitie, and so slender an ordinarie; was not be­cause he was a pinch-pennie, but because he abhorred these vaine and superfluous delicates, without the which no man is nowe esteemed of the vaine people of the worlde, by reason they consider not the excellencie and noblenesse of our nature, and the ende whereunto we were first created, and after regene­rated by the grace of God.

If a King, a Prince, He sheweth by simili­tudes, testi­monies, and the conside­ration of our creation that Christians must be free from cove­tousnesse. Acts. 17.28. or meane gentleman would in these dayes vse the trade of marchandise, and negotiate in matters of small importance, he should be accounted a man of a base minde. So should every man, that not considering he is created after the image of God, and that the better and more excellent part whereof he is made, hath his beginning from heaven, doeth so abase and obscure him selfe. VVe are of the race and lineage of God, (as S. Paul saith) and therefore it is a great shame for vs & a dishonour to God that we live so miserably, and that we have alwayes our heartes in our bagges, or counting houses, or else in some golden mine. The Grecians call a man (Anthropos) that is to say, looking vpward; to give him to vnderstand by his name, that as his countenance is lifted vpward, and his eyes looking to­wardes heaven: so also should he continually beholde it, and withall, him, who governeth and ruleth therein. And though his body be travailing on earth, yet must his minde be alwayes walking in heaven, in the pallace and goodly galleries of his God, and feede him selfe with the sight of those goodly pictures and surpassing excellencies which he seeth there.

Of al the parts of mās body, is not the head, in which the mind of man hath his principall operation, the furthest from the earth? which thing god hath very wisely ordained, to give vs to vnder­stād, that we ought not to defile it with any worldly cogitations, [Page]but diligently to preserve it as the Sanctuarie of God, wherein nothing ought to enter that is filthie or polluted. The Temple which Salomon builded, was within covered with fine golde. So likewise should the heart of the faithfull, wherein IESVS CHRIST hath builte a temple vnto God his Father, bee inwardly garnished with all celestiall and divine meditations and affections.

We are then very vnhappie, The blindnes of those which are covetous. and wee have a beggarly heart, in making the house of God a place of marchandise: we ought so much to love sanctitie and holinesse, and to be so carefull herein, that even our feete, that is to say, the sensuall and brutish parte of our mindes be alwayes neate and cleanly; and for that naturally it is filthie and stinking, and furthermore it walketh with the worlde, which is altogether corrupt: It is almost al­together impossible, but that by these divers occasions it should gather much corruption and filthinesse. Wherefore Christ Iesus expressely commaundeth vs continually to wash it, Iohn 13.10. to keepe it cleane and pure. What shall we say then, if there be dust, not onely in our feete, but also in our eyes, and that our soules which are immortall, and called to the participation of life eternall, have (even like swine) no care of any thing, but of the bodie, and of that which is fitte for the clothing and feeding thereof? We are no more strangers and forrenners, but citizens with the Saintes and of the housholde of God. Ephes. 2.19. Our conversati­on is in the heavens, Phil. 3.20. and we fellowes with the Prophets, Apo­stles, and with the Angels; shall we suffer then, (thorowe an avaritious and mischievous desire) our estate to be so abased, and our selves to be made like vnto the serpent, eating the dust, and creeping all dayes of our lives vpon our bellies? we doe evi­dently declare that we knowe not what the kingdome of hea­ven is, neither yet life everlasting, nor the glorie of the children of God, nor their hope, in that we haue our heartes so fixed and fastened vpon the earth.

The Apostles and Martyrs having tasted by the spirit of God, what this kingdom is, have afterward bin even prodigall of their goods, libertie, ease, yea, of their blood, and of their lives: and helde nothing so deare, which they did not foorthwith leave and forsake, the sooner to attaine this heavenly kingdom. [Page 10]So should we doe, if we would take a little paine to learne this goodlie lesson, which God gaue to Abraham and his children, Gen. 15.1. that is to say: that he was there buckler and there exceeding great reward. Let vs heare what great profit and contentment David received, after hee had studied this lesson a while, Psal. 16.5, 6. and what a song he made in the praise of the most highest, for that it had pleased him to teach him this by his holy spirit: saying,

S. Paul likewise (who knewe what an excellent thing it was to enioy the grace of God, writing to the Corinthians) saith: 2. Cor. 6.10. Wee are as poore, and yet we make many rich, as having no­thing, and yet possesse all things. Having learned (saith he, Philip. 4.11. in another place) in what estate so ever I am, therewith to be con­tent.

Good husbands doe highly esteeme of those pastures and o­ther lands, which are not subiect to many inconveniences, There is no contentment but in the goodnes of God, which tencheth vs to avoide co­vetousnes. and beare great and good store of commodities without any great charges or expences. And if we must haue this consideration in worldly matters, is there a more excellent good then vertue, then the knowledge and loue of God, and the alliance that by this meanes wee haue with him? for this cannot be robbed or stollen away. He which hath gathered such treasures, feareth not to loose them, neither by fire nor water, neither that the rust should consume them, nor the moathes eate them, ortime any whit empaire them. Besides all this, he is content, which is the most principall point in riches: for he desireth no more, he hath no more neede: he thinketh his wealth is suffici­ent to serue him in all necessities: what man is there [Page]of any iudgement, that doth not more esteeme of Lazarus all hungrie and naked as he was, Luc. 16.19, 20. with his patience and vertue, then he that refused to glue him his almes with al his riches? who is there likewise that will not more highly commend the conti­nencie of Saint Peter, Act. 8.18, 20. which refused the money that Simon Magus offered him, then all the riches, rents, and revenewes of that sorcerer? We must then conclude, that there is no good­lier possession then vertue, nor greater revenewes, nor more con­tinuall, then not to be covetous. And it is great follie among men to take so much paines, to fill their garners with corne, their sellers with wines, and their coffers with crownes, seeing they make so small reckoning to replenish their hearts with vertue, the atchieving whereof is so certaine, and the possession so glorious and honourable.

Stratomicus reprehending the Rhodians for their great and ex­cessive expenses in their banquets, and buildings, said, that they made them houses as though they were immortall, Plutarch in his discourse of covetous­nesse. and ban­queted, as though they should die forthwith. One may say so of covetous men, that they gather goods, as though they should neuer die. For if their lives were sixe times so long as they may be, by the vnevitable lawes of nature, yet the one halfe of that they have were sufficient to maintaine them honestly and well. Why doe they then consume the day in such labour and travell, and the night in such vnreasonable care, and all their daies in an vnsatiable desire, which never suffereth them to be in qui­et? so greatly are they in feare least they should be poore.

The auncient writers saide, The first re­medy against covetousnesse is, to consider that nature is content with a little. Plin l. 16. cap. 38. that a man should never bee poore, if hee would liue according to nature. For what is it that shee desireth? a little bread and water, a rayson, or two or three figges, a peare, an apple, or an onyon. Was there euer any man, that to suffice nature, hath beene constrained to sell his land, or to borrow monie vpon interest? why should men then be afraid least they should haue too litle? It is reported of M. Cu­rius, that hee having commission of the people of Rome, to de­vide certaine landes among the poore citizens: some of them complained that they had too little: to whom he gently answe­red (as he was a very curteous and faire spoken man) say not [Page 11](my friend) that he which hath ynough, hath but a little.

Chilon the Lacedemonian, Apotheg. whose reputation and glorie was so great, that at his buriall his bodie was accompanied to the grave with all Greece, in his life time vsed many notable and worthie sayings: among which there were three accounted off as Oracles, consecrated in the Temple of Apollo, and written in letters of gold. The first was: that their was no knowledge so excellent as to know ones selfe. The second: that the end of all strife and dissention, was miserie. The third was: that a man should not be covetous, but content him selfe with sufficient, which costeth but a little, beeing marshalled with the lawes of nature, and not according to our vnsatiable and greedie desires. For one can never giue them so much as will suffice them: but contrariwise, nature hath not so little, but that she is fullie satis­fied therewith.

M. Curius (of whom we spake before) on a time was dres­sing of tape rootes for his supper. Plutare. A­potheg. Cic. de Se­nect. Val. Max. lib. 4. cap. 3. Nowe for that he was the Lievetenant generall of the people of Rome, in the wars which they had against the Samnites, and for that they feared him, for his great vertues and noble conduct which he vsed in all his en­terprises, they devised how to corrupt him, sending Embassa­dours secretly to offer him a great summe of gold and silver. Whereat he began to smile, and shewing them his little potte, said, he which can content himselfe with so small a supper as is there, hath no neede of great riches.

If Captaines and governours in these daies, The seconde thing is, that covetousnesse is an vnsatia­ble evill, and cannot helpe those which are her slaves at their need. Plutarch. Apotheg. would acquaint themselves with such abstinence, we should not haue so many treasons and mischieses as we haue. For there is no such Orator to perswade them, as is desire, or that doth more forceably draw and entise them to hazard themselues in difficult and dangerous enterprises. Philip the father of Alexander the great, saide: That euery citie is in hazard to be wonne, if an asse loaden with golde may once get in at the gates. This is often found true by expe­rience, and that men, after they be once giuen to covetousnes, haue no regard of honour or any thing else. Timotheus (as Elian reporteth) talking with one, named Aristophon, said that nothing seemed dishonest to a covetous man.

Many thinke not of this, but they are afraide if they [Page]should fall into danger, they should never get out if they were notrich. O the follie and madnesse of men to thinke (as saith the Prophet) that gold and silver may deliver them from affli­ctions, Psal. 49.8, 9. when it pleaseth God to send them. Howe many Kings haue fallen into the handes of their enemies with all their treasures? how many haue beene hanged for all their riches? how many die ordinarily leaving in their coffers plentie of gold & silver, which yet cānot prolong their lives half an houre? what, doe I say die? nay how many having but the gout in their little finger, and knowe not howe to attaine any ease with all their wealth?

And riches are so farre from preserving vs from adversitie, The third thing is, that viches are so farre from helping vs, that often times they draw vs into extreame danger. that ordinarily there is nothing that draweth vs sooner into it, then they. And when we are in, what doth make vs continue so long in it, as they doe? Theifes, false witnesses, promoters, for whome doe they laie their nets? is it for the poore and beggar­ly sort? Among a flocke of sheepe, the wolfe chuseth out al­waies the best and the fattest: and doth not the Eagle likewise take the fattest goose in the fielde? even so doe those men that liue of ravine and spoyle, when as they are minded to forrage for themselues, doe they not search out the best houses, and those fieldes wherein there is greatest store of corne? It would be an endlesse storie to gather all the examples of them, whose goods haue bene an occasion of the losse of their liues. Princes sometimes deale with their officers and treasurers, as we doe with sponges, which we squease with our hands to make them yeild vs that water, which they haue before soked vp. so also after they haue giuen them the meanes to waxe wealthie, and that they haue taken great paine to enrich them selues by a little at once, then afore they be aware vpon the sodaine, they laie holde vpon them, and spoile them of that they haue gathe­red.

Diogenes (who in vertuous life, Apotheg. wisedome, and worthie say­ings, was next vnto Socrates the prince of all the philosophers) being on a time demaunded, why golde had so pale a colour: with great wisedome answered: it was because there were so many that sought after it, to lay handes on it. We also by reason [Page 12]of our goods, are little assured from daungers, but are as a poore man that is followed of ten or twelve sargeants, every one ha­ving commission to take him. Furthermore if riches deliver a man from daunger, Daily expe­rience shew­eth the mise­rie of riches. howe falleth it out that rich men are alwayes so fearefull? they builde their houses with lime and stone, with bridges and ditches round about: they set porters at their gates, and their chestes haue double lockes: they entertaine no ser­vants, but such as put them in good assurance for their good be­haviour: they haue a thousand troubles to keepe in with them, who are rulers in the countrey: so many presents, so many cur­tesies, so many good morrowes, so many good nightes, so many faire countenances to get their favours, and withall this to keepe a little wealth which they haue gotten with great paine; wherof proceedeth al this, if not offeare they haue to loose, or at the lest to be troubled for their possessions? wherof also commeth it, that they mistrust all the world, if in walking through the fieldes they be not well accompanied? they meete no man with a sworde, but they tremble and stand in feare of him: if they be a sleepe in the night in their chambers, the stirring of euery mouse is readie to awaken them: doeth not this feare and mistrustfulnesse plain­ly declare, that they thinke they be alwayes in daunger by rea­son of their wealth?

There are some other, who seeing the poore despised, and to be nothing esteemed, The fourth thing is, that for to attaine the true vn­derstanding of things, we must shun covetousnes, so greatly esteemed of the enemies of wisedome and vnder­standing. desire to be wealthie because they would be reverenced. I must needes confesse, that in this miserable worlde, wisedome and knowledge are as little esteemed, as they are loued and honoured, and that some Clarke in an office, with halfe a dozzen of golde buttons on his jacket, shalbe more ho­noured then the most vertuous and wise man in a whole coun­trey: but it is not sufficient to be praised; but we must also note why and wherefore. First, this is most plaine, that a man may not be commended, or dispraised for those thinges which are meerely casuall. For fortune hath no regarde or choise in the di­stribution of her goods, which for the most part, she bestoweth on such as are altogether vnworthie; as we may see in the ex­amples of Nabal, Sobna, and the covetous rich man. Moreover, 1. Sam. 25.3. Esay. 22.15. Luc. 16.19. if we should commend men for their strength, beautie, and such like, by the same reason also we should praise the beastes, who [Page]surpasse them in all these, and yet notwithstanding they are no more capable of praise and dispraise, then they be of vice and vertue.

Besides all this, To keepe vs from cove­tousnes and prodigalitie, we must re­nounce ri­ches, which make them to be euil spo­ken of that possesse thē. their must be also an other consideration, and that is, howe he which hath riches doth bestow and distribute them. If hee keepe them without helping of his neighbours, hee shall be no otherwise accounted and esteemed off, then as a villaine, a miser, and an vsurer. And if he spende them prodi­gallie without any discretion or wisedome, then shall hee be ex­tolled of flatterers and clawbacks, of fooles, and bauds, which make recourse vnto him, and cal him Master so long as his silver endureth.

But as we see that flyes will staie no longer in a kitchen, then there is greace to nourish them: so also this goodly companie, which are vsually in the houses of a prodigal man, as soone as his wealth begins to diminish, and that he waxeth poore, they will then straightway give him over: yea, if he be euill spoken of in their companies, the same men, as well as other, will greatlie blame him, for that he hath wasted his goods so foolishlie: and in a worde, they deale with him as men doe with springes, which so long as they yeelde water, so long they are haunted, but when they be once drie there is no further reckoning made of them. Marke then who they be that commend these prodi­gall men, brainelesse persons, whose tongues are as light as their mindes: such as for a morsell of breade, will praise or dispraise whome you will. But every wise man, and such as haue right iudgements, doe greatlie blame them.

Crates compared them to figge trees planted on the top of a mountain, where they bring forth no fruit, but for the crowes: so the goods of prodigall men are bestowed vpon none but flatte­rers, and such as hunt after other mens tables. If they giue any thing to an honestman, they are afraid straight (as Horace saith of Tigelius) least they should be accounted evill husbandes, Lib. 1. Sat. 2. and because they will not be seene and accounted penie­fathers, they will spend all they haue in feasting and sporting. Papinian the Civilian, (who for his great knowledge and rare iudgement, was in so high account with the Emperour Caraca­la) seeing vpon a time a man as he passed by him, reele and stag­ger [Page 13]to and fro, was marvelouslie angrie: Goe thy way (saith he) with a mischiefe; art not thou ashamed to prostitute (as though they were common strumpets) the graces of God, which are sa­cred virgins, & ought to be so warelie kept, to bestow them vpon some honest husbands who would honor them, and know how to vse them? Alphonsus King of Aragon, had in his retinue a souldiour, who after hee had spent all in riotousnesse, was constrained to borowe money, and to take a little for great interest. It happened not long after that his creditours seeing hee was not able to paie, desired that (according to the Lawes of the lande) hee might bee laide in prison: by reason whereof his friends were constrained to be hum­ble intercessours to the King, and to desire his favour, that in regarde of his former services, it might please his highnesse to exempt him from the rigour of the lavves, and that his bodie might not be arrested: but for all this the King refused, saying: that willingly hee would haue graunted their requestes, if hee, whome they were suters for, had expended his goods in the service of his Prince, or defence of his countrie: but seeing it vvas for his pleasures, it was requisite that his bodie which had committed the fault, should likewise beare the smarte. VVe may by this conjecture, in what account the prodigall sort haue beene among all men of vnderstan­ding.

As for those, who haue riches, The sixt thīg is, that hee must frame himselfe to those which haue bin rich & vertuous. and after they haue laide vp sufficientlie to maintaine their estate, doe liberallie dispende their overplus; wiselie giving vnto those who haue neede, and are worthie (as did Abraham, Lot, Iob, Spiridion a Bishoppe in Asia, Titus the Emperour, Moecenas, Pomponius Atticus, Cimon the Athenian, and many others) as they be ve­ry rare, so doe they merit eternall praise, and their memoriall never to perish among vertuous men. But all this must bee attributed not to their goods, but to their wise­dome that hath taught them to vse them well, and to their vertue, which was the cause they haue so well di­spenced them: without the which Demosthenes did no otherwise esteeme of a rich man, then of a sheepe with a golden fleece, [Page]or an image curiously trimmed and richlie painted with fine gold and bewtifull colours.

Esop in his fables telleth a tale, That wise men must not hate such as haue not vnderstan­ding. that a foxe vpon a time com­ming into ones shoppe that was a carver of Images, taking vp a manshead, that was excellently wrought in Ivorie, after he had diligently considered the workemanshippe both without and within, as though he had purposed to haue bought it, said in the end with great admiration: O bewtifull head howe excellentlie art thou made? and yet thou lackest the principall thing, for thouhast no witte. The like we may say to all rich men, that are evill brought vp: they be gallantly apparelled, wel lodged, rich, & haue great store of horse, & men to wait of them, and as tou­ching the rest, so little wit, that they would not suffer the least servant they haue in their houses, if he were like them selves. Wherein they plainlie shew what account they make of them selves. It is then great follie to purchase riches, thinking thereby to liue in greater honour among men, for as we haue said before, as true felicitie dependeth of vertue, so doth also the praise and commendation of it.

There are others, That first we must seeke the kingdome of God, & leaue all things else to his provi­dence. who thinke their Covetousnes may be the better excused in saying, they gather for their children, to the ende, that after their death they may haue somewhat to liue vp­on: as though they had lesse wit then the bruit beasts, who be­ing left at their libertie, find sufficient where with all to nourish themselves. But if they be so carefull for their children (seeing that life is miserable, if it be not vertuous and good) why are they not as carefull of their good education, to the end they may live well, as they are painfull to provide for them that they may live easilie? for if they liue vertuouslie, their life is devine and angelicall, but if they liue idelie, in libertie, and care for no­thing but their ease, Act. 20.35. they liue filthilie, and swinishly. Furthermore (if as Christ saide) it be a blessed thing to giue, rather then to re­ceive, why doe they not rather teach them to giue of their goods which they leaue them vnto the poore, then to keepe and augment them? Gen. 18.19. God in commending Abraham as a good father of his familie, saith not, that he taught his children to en­crease the pence hee left them into testers, nor the testers into crownes, but to walke in the waies of the Lord, and to doe iu­stice [Page 14]and iudgement. Whereby he admonisheth all parents that this the first thing he would haue them to looke vnto, and that if their children feare God, they shall not faile but haue goods e­nough to content them, and that he will powre his blessings plentifully downe vpon them, vpon their labours, and vpon their grounds, without the which a man attaineth not vnto any thing that may bring him either profit or contentment. And though their children be poore and in need all their liues, yet being thus instructed, they are more happie and more wealthy, Eccl. 14.13. then if they were kings. Salomon saith, that better is a poore and wise child, then an old and foolish king, which will no more be admonished. For it commeth to passe, that some come out of prison to a kingdome, and some that are borne kings come to beggerie. Demaund of the rich men, whether if they thought that their children would spend their goods which they leaue them, in sportes and playes, and in such like prodigall maner, they would so macerate and torment their minds and bodies to gather them as they do? It is then in hope their chil­dren will keepe them and lay them vp in sparing manner, that they take such trauel, & suffer so much toile in gathering for the.

But whether is the couetous, The 9. thing is, that in cō ­paring cove­tousnes with prodigalitie, covetousnesse is the worse. or the prodigal man the naugh­tiest person? if there were choice amōg sins, there are manie rea­sons to induce vs to choose the one rather then the other, as the better and the lesse hurtfull & wesee few prodigall men, which are not descended of good houses and haue not some sparkes of vertue, which increasing with the time, and comming to ripe­nesse would bring foorth goodly fruit, if in the beginning they had bene well husbanded and wisely handled: whereas con­trariwise, couetousnesse rooteth it selfe in such as are of base, and seruile spirit; whose mindes may hardly be lift vp from the earth. By this we may gather whether fathers haue so great reason so greedily to gather wealth for their children, and to leaue their heire such abundance: and whether on the one side their chil­dren be much bound vnto them, for that they receiued their bo­dily liues of them, Laertius li. 6. Plutarch in his trea­tise of cove­tousnes. seeing that by their wicked education and in­struction, they afterward kill their bodie and soule, which God hath giuen them. Diogenes reprehending the Megariens, for that (by reason of their couetousnesse) they tooke no care to bring [Page]vp their children well and vertuously, saide in pleasant manner: that if he were put in choice whether he would be one of their sheepe or one of their children, hee had rather be one of their sheepe seeing they were so carefull to keepe them well; and so carelesse to bring vp their children vertuously, without the which mans life is miserable. See here the causes which do par­ticularly moue men to be covetous.

But there is one thing which is common to all, The 10 thing and the prin­cipall that there is no contentment in the goods of this world. and that is, that they hope, (having attained that which they desire) they shall liue at their ease, and with contentment, wherein they are deceiued: for when they thinke they haue gotten great rest, they find they haue gotten as many sorowes as they haue got­ten crownes: and they finde by experience that which is truly said of the Philosopher Epicurus, that nothing may suffice them.

They may well fill their coffers, their boxes, and their purses, but they shall neuer satisfie their owne desire which is vnsatia­ble. It neuer regardeth that which it hath, and therewith to bee contented: but it alwayes coveteth that which it hath not, that it may be the more tormented. It is like to a fire, which if it be not quickly quenched burneth on euerie side, encreasing conti­nuallie according to the quantitie of the matter wherewith it is nourished. Or like vnto a flood, which at the beginning being but a little riuer, by little and little, (as it runneth) encreaseth in such sort, that in the end it beareth with it whatsoeuer resisteth. If a couetous man haue once gotten a hundred crownes, hee straightwaies desireth two hundred, from two hundred hee commeth to a thousand, from a thousand to a million, and from millions to an infinite summe. They are like vnto them that clime vp a ladder, who vse the first steppe as a meanes to come to the second, and the second to come to the third, continually climing vntill they come to the toppe. And there is no diffe­rence betweene them, but that the one findeth an end of their ladder, the other findeth none at all, neither of his care and sor­rowes which necessarily follow riches, neither yet of his ear­nest desires in the attaining and keeping of them. O poore man (saith Saint Basil lamenting the miserable estare of the co­uetous) which takest no pity of thy selfe, seeing thon endurest [Page 15]so much for the goods thou hast, In his sermon against cove­tousnesse. and so much or more for those thou desirest and couerest. These are not the fruites which the earth yeeldeth, but the sorowes, griefes, and vexations which thine owne intemperate humour procureth. This is nothing but the torment and trauell of thy minde, thou complainest continually, and saiest, what shall I doe? thy sorrowes shewe thy mischiefe, and thy desire the meanes which bringeth thereto. Thy desire promiseth thee ioy and quietnesse, and in the ende bringeth nothing but griefe and sadnesse. O cruell and strange passion, and little differing from madnesse: for a madde man desireth nothing so much as water, by reason of his strange alteration: and there is nothing which doeth more torment him: for the sight thereof is sufficient to vexe and trouble him. Who is there then that considering these things will not commend Socrates saying? that a man shall neuer be so well pleased with his desire, as if hee would not desire at all. God also in his lawe setting downe the manner of a happie life, prohibiteth vs to desire any thing that is our neighbours, that is to say, nothing but what it shall please him to bestow vpon vs for our maintenance: and whosoeuer after this sort seeketh to satisfie himselfe, attaineth vnto his de­sire. Epicurus saide, that hauing a little rice pottage he woulde dispute with Iupiter, and maintaine that hee was as happie as he.

Euerie man may now euidently perceiue whether the couetous sort haue any great reason to maintaine that which they doe, and to excuse themselues, In the appli­cation of that which hath bin spoken to particular persons, hee sheweth that euerie man ought to shun covetousnesse but especially Kings and great states. and to couer their immo­derate desires, which all men ought to feare as a fire, and to flie from as a plague, especially Kings, Princes, and great Lordes, for that they are more odious in them, then in the common sort, and they bring foorth greater mischiefes then any thing else whatsoeuer. For as they are great, so are also their desires great, and small matters will not suffice them. They seeke not after a farme, a meddowe, or a mill, but aftercastles, barronies, and counties, and hauing authoritie equall with their desire it is a difficult matter to resist them, and that in contenting them, there be not many impouerished, some by calumnious & slande­erous accusations, others by false compacts & vniust donations, [Page]and the greater part by open violence and tyrannie. And to speake briefely, it must needes fall out, that if the treasure of the Prince encreaseth, the wealth of the subiects diminisheth: and it commeth to passe (as Iulian the Emperour said) as it doeth with the splene in a mans bodie, which can not encrease or waxe greater, but the other members must needes decrease and be­come lesser. Wherefore for the enlarging and quiet estate of the common wealth, there is nothing more expedient, then to bid desire adue, and that allsorts, of what estate or condition soe­uer, Matth. 6.20. 1. Tim. 6.17, 18. should learne to follow the exhortation of Christ Iesus, and lay vp their treasure in heauen, where goods are farre more ex­cellent and more surely kept, then they can be in the earth. Let not rich men then puffe vp themselues, and trust in things which are so vncerten, but be readie to giue & distribute to the poore, and that freely of the goods which they haue, laying vp in store for themselues a good foundation against the time, that they may attaine eternall life, and make themselues friends with the riches of iniquitie, Luke 16.9. that when they shall want, they may receiue them into euerlasting habitations.

The gods (saith Pythagoras) haue giuen nothing more ex­cellent vnto man, Secondly that the best meanes to eschewe these troubles, is to be charitable towards the poore, and thereupon he discourseth of the fruites and rewards of charitie. Psal. 104.27 & 145.15. 1 The first ar­gument is drawne from the incomprehensible cha­rity of God. nor any thing that may make him more hap­pie, then first to make him vnderstand the truth of things, and next vnto that, to haue wherewithall, and to be willing to helpe the poore: for these are the vertues which make vs the more resemble them. The true and proper nature of God is, to bee readie to pardon: for this cause also is hee the refuge of all that call vpon him, that he may giue them their meate in due sea­son, and open his hand, and satisfie them; who sendeth foorth his spirit and createth them, and renueth the face of the earth (as saith the Prophet David.) God especially and aboue all other is not onely liberall, but euen prodigall towards men, for hauing giuen his blessings and his kingdome, and surmounted all creatures in bountie and liberalitie, he will needes exceede himselfe also, and (for to take away all meanes hereafter to bee more liberall) hath giuen them his holy Spirit, his onely Sonne, and his owne selfe, without reserving any thing, but a soue­raigntie, which may not be communicared with them. If then wee desire to resemble him, who hath created vs, [Page 16]we must likewise be liberall of that wee haue, and bee readie to helpe our poore neighbours, and that more cheerefully if it be possible, then they be readie to receiue. O what goodly and beautifull garners are the bellies of the poore: the pro­vision which is there laide vp lasteth for euer without decaying. Psal. 112.9. Happy is the man (saith David) that giueth to the poore; his righteousnesse remaineth for euer: that is, his degree, estate, and dignitie shalbe exalted with great glory. Desire and coue­rousnesse itselfe should moue vs hereto: for whosoeuer giueth vnto the poore, lendeth vnto the Lord, who hath promised to giue an hundred for one, and withall life euerlasting. Of the profit we reape of giuing almes. Is there a better paymaster then he? is there any surer of his worde? can there be greater profit then this he offereth? In those bargaines and contracts which men make, the principall is euer far grea­ter then the interest: for they of a thousand gaine a hundred. But this is conrrary, for the interest is farre greater then the principall: for we receiue a hundred for one, and for a pot of water, the kingdome of heauen, and life euerlasting, which is inestimable and can not be valued. We are not afraid to cast our seed into the earth, and, as it were, to lend it to the ground vpon vsury: which thing we doe with a great desire and very carefully, being the bolder for the hope of the commodity we reape thereby, although it be doubtfull, and that by reason of sundry casualties, we may be deceiued: why then shoulde wee feare to giue our goods vnto our God, hauing his promise for our assurance, and withall life euerlasting? If he be readie and willing to giue, is it possible he should be slow to restore? and if without our industry and paines he maketh vs rich, by his on­ly goodnesse, is it likely that beeing bound vnto vs by his word, he will suffer vs to remaine in pouertie? We vse to say somtime of a rich man, and one that we thinke sure of his word; I would he ought me a hundreth crownes, for I shoulde bee certen to be well paid, Of the folly of couetousnesse though we haue no other assurance of him then such as a mortall and variable man may make. Shall not our desires then haue a more excellent foundation if we trust in God, who is almighty, immortall, and immutable? Shall marchants trust one another in their fayres and markets for a thousand crownes worth of marchandise, in hope of some small profit, and wil not [Page]we giue credit vnto our God, what offer soeuer he maketh vs? we had rather locke vp our gold and siluer, and to keepe it vn­profitably in a pot, then to lay it out to our owne gaine, and the commodity of others. We would be grieued to haue any mem­ber of our bodies that should serue vs for no vse: why then are our goods priuiledged by keeping them ten or twelue yeeres in our coffers, & neuer vse them. If water be long kept in a place, it stinketh and becommeth vnholsom: The nature of true chari­tie set forth in the exam­ples of manie many notable personages. Gen. 41.42. so also riches carefully laid vp are very dangerous. Charity (saith one of the ancient fathers) knoweth not what it is to keepe golde and siluer, neither yet prouision of corne and wine. We must imitate wise & painfull husbandmen, who often reserue raine water in their ditches, wherwith afterward, they water & inoisten their driest grounds. So did Ioseph in Egypt, who locked vp the graine that the seuen plentifull yeeres brought forth, to the ende, that in the time of dearth and scarsitie, he might haue wherewithall to feede the people of the land & the neighbour countries. Sozom. lib. 1. cap. 11. So did that good bishop Spiridion of whom mention is made in the ecclesiasticall historie, who gaue vnto the poore the keyes of his garners, that there they might take as much corne as was sufficient to nou­rish them & their families. Plutarch in the life of Cymon. It is reported of Cimon the Athenian, that he would neuer inclose his grounds either with ditch or hedge, that the poore might without any let or impeachment, gather herbs for their nourishment. Shall not this heathen man rise vp at the latter day to condēne all those rich men, who with­out any pity or remorse, see the necessities, & heare the pitiful cries of the poore, who lie & die for hunger at their gates? shall not their riches accuse them at the latter day before the eternal god? Go to now ye rich men (saith S. Iames, Chap. 5.1. 6 Of the curses pronounced against them who are not pitifull.) weep & houle for your miseries that shal come vpon you: your riches are corrupt, and your garments are moth-eaten: your gold & siluer is cankred, & the rust of them shalbe a witnes against you, & shal eat your flesh as it were fire, ye haue heaped vp treasure for the last daies: be­hold the hire of the labourers which haue reaped your fieldes (which is of you kept back by fraud) crieth, & the cries of them which haue reaped, are entred into the eares of the lord of hosts. Why doe we then (euen against our nature) driue from vs our friends? If we haue a seruant, whom we suspect to be a prater, & a [Page 17]busie tongued fellow, we seeke meanes forthwith to be rid of him, especially if we think he will vtter any thing that may pre­iudice vs: & shal we not do so then with these riches, which wil­lingly, not being required, do testifie against vs before God, pur­suing vs, for that we haue so long kept them in captiuity, and in prison, without suffring them to see either sunne or moone, con­trarie to the wil of God who hath created them that they might passe frō one to another, to serue men in their necessities. When as we heare the commandement that God hath giuen, that wee should giue vnto him that asketh, it doth moue vs very much: & yet we are not astonished at these his feareful threatnings: that is to say, if we wil not heare the cries of the poore, whē as they beg of vs, & refuse to giue vnto them according to our ability, that in the time of necessity he wil also refuse to heare the praiers which we make vnto him. Shall not this last day, this countenance of Christ Iesus, so angry & irefull, this voice & dreadfull sentence greatly mooue vs, Mat. 25. with the which to their euerlasting shame all those are cast out of his cōpany, & sent into hell fire, which haue not in this world a care to feed & to cloath, Of the cruell and inexcu­sable disso­lutenesse of the covetous. to comfort & to visit their poore brethren. We garnish out hals & chambers with rich tapestry, our beds are couered and curtaind with silke, orels with some thing which is more costly, our houses are gallantly ador­ned, & in the mean time while vve are so busie & curious in these superfluous things, vve omit & let passe things of greater impor­tance, hauing many of our neighbours & brethren al naked, not bestovving so much as an ell of cloth to couer them. And vvhat is this but the every? if a man should take avvay the apparel from him that passeth by the vvay, he is accounted a theefe, and shall not he be so esteemed, whosoeuer he be, that seeth him naked and hath sufficient to cloath him & will not? for in such a case, the gold, the siluer, and apparell which we haue more then wee need, ought to be bestowed vpon them. An answer to covetous mē that obiect necessitie to come. Yea mary wil the co­uetous man say, although at this present I can spare a coat; yet I am vncerten whether I shal haue need of it hereafter. Why dost thou not say also (my friend) that if thou doest not giue, thou art sure to be punished: & that (according to the ancient prouerb) thou shouldst not leauea thing certē for vncertē. Moreouer, thou dost not cōsider that thy life as well as other mēs is so vncerten, that thou knowest not whether thou shalt liue vntil to morow: [Page]If thou shouldest giue it vnto an earthly King, wouldest thou re­spect whether hee were indebted to thee or not? what doest thou then in conclusion thinke of thy God? hath not he power to restore it? or doest thou thinke him vnthankefull, or that hee doeth forget thee, or that he is vnwilling to recompense thee? let vs be carefull for the time present and apply our selues vnto it: as the times are deuided so ought also our cares and cogita­tions to be severed. And it is to be accounted great rashnesse, to take counsell of a thing that is not, neither yet know whether it shall bee. This great and excessiue care which wee haue of things to come, proceedeth of nothing els, but of a distrust we haue in the prouidence of God: secondly, of a vaine hope wee propound vnto our selues, and also for that we consider not the mutabilitie and sudden alteration in this life.

Some other will say, that he knoweth not how to suffice so many, and that his ability is not sufficient to giue to such a num­ber: no verily if he faile in the giuing. But it is cleane contrarie, for by this meanes he augmenteth & encreaseth his store. David saith, I haue bin yong & now am old, yet neuer did I see the iust forsaken, Psal. 37. or his seed begging their bread: but he is euer mercifull, and lendeth, & his seed enioyeth the blessing. Wehaue a notable exāple of this in the vvidovv of Zarephath, who in the great & ex­ceeding dearth that was in Israel, hauing but a handful of meale in a barrell and a little oile in a cruse, yet for all that gaue vnto the Prophet of that litle which she had: 1. kin. 17.16. which was an occasion that so long as the famine endured, her prouision neuer dimini­shed, though she daily made cakes there of for her selfe and her sonne. The like hath bin reported of Spiridion, of whom menti­on is made before, that in a time of scarsitie, setting open his gar­ners for all the poore which came vnto him, to take and carie away as much corn as might suffice for them and their families: yet his heape decreased not, but was as great in the end as it was in the beginning. God hath permitted oftentimes, that such things should fall out, Sozom. lib. 1. cap. 11. 2. Cor. 8.13. and that his prouidence should be sensi­bly perceiued, thereby to shew vnto vs what he doeth inuisibly. Moreouer S. Paul setting downe a rule how we should giue our almes, requireth not that other men should be eased and wee grieued, neither that wee should fall into necessitie to relieue [Page 18]them, but that we should helpe one another, that is to say (as a litle after he expoundeth) that he which hath much might haue nothing ouer, and that he which had but a litle might not want. But if our liberalitie be so great that it draweth out whatsoeuer wee haue in our storehouses, and that in stead of all our goods, we haue nothing left but the promise of God, with a sure and cer­ten hope to be recompensed of him, we must not account our selues in beggarly estate.

It is reported that Alexander the great at his departure from Macedonie being ready to take his voyage against the Persi­ans, gaue away all that euer he had to his friends and seruants: The confi­dence wee haue in God is sufficient to choke a couetous de­sire. which when Parmenio perceiued, seeing he had left him selfe nothing, refused the gift that Alexander offered him, saying, If I should take this, what haue you for your selfe: I haue left my selfe Hope (saith Alexander) which sufficeth me. Now if this King was thought to haue sufficient, hauing nothing but a bare and vncerten hope, whose foundation and ground was in the valiant hearts and loyall mindes of his souldiers, shall we be a­fraid to fall into pouertie hauing our confidence in the immor­tall and omnipotent God, who neuer deceiued, nor euer for­soke him that trusted in him? we must not then excuse our selues but follow the commandement of Christ Iesus in giuing vnto him that asketh, so that we know him to be in necessitie, though not, as some do, such things as neither they norvve haue need of. For some there are, vvhich thinke themselues charita­ble enough towords the poore members of Christ Iesus, if they make them a dinner of their seruants leauings. Which com­meth to passe, for that they consider not the quality and condi­tion of them, vvho offer themselues to be relieued. If they did, it vvere likely they vvould be as carefull and as diligent as was Abraham and Lot to inuite them, to serue them, and to cheere them vvith the best vvelcome, and most delicate dishes that might be.

But because it is not my purpose at this present to entreate of Almes deedes, The conclu­sion of this booke. vvhereof hereafter God vvilling I mind to make a particular discourse, I vvill passe it ouer, and returne to our for­mer matter and dravv tovvards an end. In a vvord therefore vve must not frame our selues like vnto some man, vvho being [Page]transported with some fond and foolish loue, the more effectu­ally that he is disswaded, the more earnestly he loueth: but ra­ther let vs obserue and keepe in memorie, what hath bin spo­ken against this cursed couetousnes, to the end that (as S. Paul writeth) our hearts, our liues, and maners, may be cleane pur­ged, and that we be content with the present estate, remembring what God hath promised to Ioshua, and all those who trust in him: that is to say, that he will neuer abandon or forsake them. Which word is sufficient to content vs, if wee beleeue in him, and alwayes to keepe our mindes in quietnesse in what estate or condition soeuer we liue. And thus much touching the first passion that troubleth and molesteth our mindes.

[Page 20]THE SECOND BOOKE. Against Ambition.

NExt vnto this avaricious and covetous desire, followeth Ambition, which is an other vnquietnes of the mind: and this is nothing but a desire we haue to make a shew and to be exalted aboue other men. This desire is not in al alike, Ambition greater in some them in other some. but is in greater measure in one then in another, according to the diuersitie of their humours and affections. For those who haue excellent wits and hautie courages, readie to enter­prise and take in hand great matters, are most subiect to this passion. Such a one was Themistocles, who said, that the monu­ments, that is to say, Plutarch in his liues. the glorie and great fame of Miltiades would not suffer him to take his rest, by reason of the exceeding desire he had to imitate him in vertue, that so he might also at­taine vnto the like honour. Such an other was Alexander, who neuer reioiced at the victories and conquests of his father, fearing there would be nothing left for him wherein to shewe his valour, and to win renowme, whereof hee was most desi­rous. The like is reported of Iulius Caesar, who being treasurer for the Romanes in Spaine, seeing on a time the image of Alex­ander in the Temple of Hercules sighed, and being greatlie dis­contented with himselfe, blamed his slothfull and cowardlie life, for that he had done nothing worthie of memorie at thirtie yeres old, at which yeres Alexander had conquered the grea­test part of the world. These three were the most ambitious creatures that we reade of, The first mis­chiefe in am­bition is, that it can neither endure an e­quall or a sa­periour. which haue euidently shewed both in worde and deede their hautie stomacke: for they neuer could abide either superiour or equall. Themistocles could not endure to liue with Aristides, nor Cesar with Pompey: and Alexander refused to marrie with the daughter of Darius, and to be a partner in the Orientall Empire, saying, that there might [Page]not be two Sunnes in the worlde, wherein we see that the most generous and noble personages, and such as haue excellent wittes, are most addicted and enclined to this desire. The like appeareth in the wood, which the more fine and excellent it is, the more it is subiect to the worme and to corruption. By rea­son whereof, this is the speciall vice (as saith Saint Augustine) which the most notable men ought carefully to take heede of.

Notwithstanding, It hunteth after false honour, and is carelesse of true glorie. it is not my purpose to reproove or con­demne the desire which all men ought to have to live, while they are here, in good credite and reputation, which is as requi­site towardes our neighbour for his instruction, as faith is to­wardes God for to serve and honour him: but onely the disor­dinate affection which we have to be masters, and to have the highest roumes in assemblies, taking a pleasure, as we passe in the streetes, to be pointed at with the finger, that some man may say, This is he. And we care not oftentimes, whether we be ac­counted offor vertue or for vice, among wise men or fooles, for good workes or for bad. For the immoderate desire of glorie is alwayes naught, and when as to satisfie this affection we take naughtie matters in hand, then is it worst of all. I knowe it is a difficulte thing to beate this into those mens heades, who are perswaded they ought to holde nothing so deare as honour. Of true ho­nour. If they take honour (as I have saide) for a good and laudable te­stimonie, which we ought to purchase among men, and to take heede we fall not into obloquie and reproch, nor into the snares of the Devill (as Saint Paul saith) speaking of a Bishop, 1. Tim. 3.7. I will easily condiscende vnto them. For whosoever hath this re­garde, is not mooved or ledde by ambition, but of a religi­ous feare that all true Christians ought to have to offende their neighboures, not onely by evill example, but also by any suspition or appearaunce of evill. I call it a holve and re­ligious feare, and if I had a more honourable title, I woulde vse it. And if it were possible to plant and establish this in our heartes, wee shoulde see in a shorte time an ende of all scan­dales among men, and that it woulde bee of more force to re­fourme the corruption and disorder of this miserable life, then [Page 21]ever was any lawe, power, or punishment, or whatsoeuer hath beene invented since the beginning of the worlde hetherto. Wherefore wee cannot sufficiently praise it, nor vse too great commendations of it. Of false ho­nour. But the honour which they speake of and which is vsuallie vnderstood of them, rather it is vaineglorie purchased by meanes partly vnlawfull, and partlie ridiculous: or else it is a temporall honour, which is attributed vnto such things as haue alwaies beene, and yet are, through a false opini­on accounted of and admired among men, or some shewe of knowledge and goodnes, which they rather pretend outward­ly and in shew, then in deede and veritie.

This is that which I purpose to speake against, He opposeth himselfe a­gainst God, derogating from his ho­nour, and at­tributing it to himselfe. in this dis­course following. The first reason is this: there is nothing in the worlde that more displeaseth God, or that more provoketh him to anger, then this ambition. For as hee is the author of all the good gifts and graces in vs, or whatsoeuer else we haue worthie commendation, so will he also have vs giue him all the praise, without defrauding him of any iotte thereof▪ otherwise, he is forthwith stirred vp with the anger of iealousie, when he seeth the loue which is due vnto him, transported to another. We may plainly perceiue, how greatly God is displea­sed with this ambitious desire, if we consider how grieuously he hath punished proud and arrogant persons. Examples. Adam. This was the cause that Adam (whom he had created in singular perfection, & had beawtified and enabled with so many excellent graces, with intention farther to enrich him, if he had persevered) fell, and with him all his posteritie, into so great mischiefs, and was, Gen. 5. as it were, spoiled of all those excellent gifts and graces, both of bo­die and mind, where with he was so abundantly enriched? was it not this cursed ambition, which made him discontented with his estate, and to be lord, as it were, of all creatures, and therefore beeing tickled with a desire to be equall with God, was as well for his audacious enterprise, as also for his villanous ingratitude throwne downe into such base estate, and likewise his chil­dren, that they must needes nowe confesse them selves to be but men. Why did Cain his eldest sonne, Cain. Gen. 4. in whome both hee, and Eve had conceived great hope, that hee was the promised seede that should bruise the serpentes [Page]head, beare so great a hatred and mallice against his brother, that to satisfie his minde, he feared not to kill him, without re­gard of the iudgement of God, or consanguinitie, nor respe­cting the offence of his parents, nor the dishonour he should incurre of all posteritie by beeing a parricide, neither yet of the punishment which he might evidently perceiue to be prepa­red for him, hauing his fathers example before his eies, who a litle before had bin driuen out of the garden of Paradise, and estanged from the presence of God, and so consequently from all true happinesse, for disobeying the commandement of his God, and committing a fault which seemed much lesse, then that he intended? why also was he no more sorowfull when God she wed him his fault? why also did he so little esteeme to be driuen from the presence of his father, and to forgoe the sight and louing countenance of the Lorde, was it not for that hee had a proude and superbious minde, by reason of his elder­shippe, and therefore coulde not endure that his brother should any waies be preferred before him? Wherefore God cursed him, and cast him out of his presence, more detesting this his pride then his murther, The vniuer­sall flood. though it were a most infa­mous, and execrable fact. The principall cause of that great deluge, and ouerflowing of the whole world, and that caused God euen against his nature to forget his mercie, and to take away euery liuing creature from off the face of the earth, Gen. 6.2, 4. was it not the pride and arrogancie of the Tyrants, which proudly oppressed the poore, taking away by violence their goods, their daughters, and whatsoeuer else they liked in their houses? Agar. The occasion likewise why Agar with her sonne, was twise drawne out of Abrahams house, God liking and approouing the rigour that Sara shewed her, Gen. 16.4, 5. was it not pride, for that not considering her selfe and her servile estate, and the fauour which had beene shewed her, in that shee was made free and euen married vnto Abraham? shee therefore with great vngratefulnesse seeing her selfe so highly exalted, woulde needes compare and bee check-mate with her mistresse. Esau. Gen. 27.41. This was the cause also that Esau conceiued so great a hatred against his brother Iacob, that hee conspired his death after his fathers decease: for he could not endure that [Page 22] Iacob should be preferred before him, and that he, who as well by Gods ordinance as by the will and testament of his father was the elder, and therefore his superiour, should rule ouer him. The Patri­arkes. The Patriarkes likewise being stirred vp with this ambition, without regarde of their owne credite or the honour of God, who had chosen them to be as it were the foundation of his people, Gen. 37.4, 19. & without any regard of their fathers grief by bereaving him of his principall comfort, resolved with them selves to kill their brother Ioseph who came to visite them, and after long consultation solde him to the Ismaelites, and their crueltie was so outragious towarde him, that they would not be mooued with al the pitiful cryes and lamentations that he made in entreating them; and all was, for that he had dreamed he should be grea­ter then they, and that they all should honour him. Aaron and Miriam. Corah. Dathan. Abiram. Nom. 12.1. This was that which mooved Aron and Miriam to grudge against Moses. And not long after, Corah, Dathan, and Abiram fol­lowing their example, gathered them selves against Moses, dis­swading the people from their obedience, for that they coulde not abide that he should be in such authoritie over them: and therefore they coueted to be equall with him, though in vertue, in zeale, in painefulnesse, in iudgement, Saul. and in knowledge they were farre behinde him. Saul persecuted his sonne in lawe Da­vid even to the death, being stirred vp by an ambitious desire and griefe he conceived, for that after the death of Goliah, 1. Sam. 17. and the overthrowe of the Philistmes, the daughters of Israel in their songes had given him the greatest praise, and for that God had ordained him to succeede him in his kingdome.

There is neither lawe nor duetie that this cursed affection maketh vs not to forget. Beholde Absalom, Absalom. who was so vio­lently caryed therewith, 2. Sam. 15.16.17.18. Chapters. that hee caused the people to mutine and rebell against his father, after that hee had (without all shame) defiled his bed, and that in the face of all the worlde, pursuing his father as if he had bene his enemie, and fighting with his servants to the vttermost, shewing all the signes and examples of a man without God, without lawe and all huma­nitie. This maketh men oftentimes also to bande against God, Salomon. 1. King. 11.40. as did Salomon, who for that he vnderstoode that Ieroboam after his decease should raigne overten tribes, sought all the meanes [Page]he could to put him to death, and by al his indeavour to impeach and hinder the counsell of the Almightie. Rabsaces and Nebu­chadnezzar proceeded further, for both of them being lifted vp, and as it were swollen with their prosperitie and former victo­ries, 2. King. 18.20. Dan. 3.15. presumed to open their mouthes, and to blaspheme against the God of heaven, saying that he was not able to resist them, nor to deliver his servants out of their handes.

This hath bene the cause of these great warres, Examples out of profane histories both Greeke and Latine. which have (as it were by continuall succession) continued even from the beginning of the world, and that caused Alexander to put all A­sia to fire and sword, & Cyrus to spoyle Ionia; the Lacedemonians to be in continuall brawles with the Athenians, or else with the Thebans; the Athenians with the Megarians, or the Corinthians; the Carthaginians against the Romanes, and the Romanes against all nations; and when they had overcome others, that some a­mong them drewe out their swordes against their owne native countrey, and thrust them as it were into the heart of their own cities, or else causing such cruell proscriptions, that the bare nar­ration of them which yet remaineth in histories, doeth even asto­nish the readers. For there we shall finde that the children solde the lives of their fathers, the women the lives of their husbands; brethren, the lives one of another, and the slave betrayed his lord and master: and in a word, there was no lawe, trueth, nor huma­nitie, which was not violated by this ambitious desire to rule and raigne over others. This being crept into the Church, hath bred there also no lesse confusion, for who is there that can remem­ber the mischiefes that have ensued thereof, without great and exceeding sorow and griefe? Examplesout of ecclesiasti­call histo­ries. The Arch­beretikes. Hath not the ambition of Arrius, Donatus, and Novatus caused them to set abroach their here­sies, which not long after through the negligence of the Pastors and Princes, have opened the gate for the Alcoran, & the blas­phemies of Mahumet, The Arch­heretikes. which, alas, have prevailed over the two princip all parts of the world, and at this present possesse Ierusa­lem, Alexandria, Antioch, and Constantinople, which heretofore have bene the most beautifull houses belonging to the heritage of Christ Iesus, who at this time is exiled frō those places, where sometime he had his Emperiall seate? I passe over the turmoyles and paines which Athanasius, Chrysostom, Ambrose, and other [Page 23]good Pastors have suffred through the ambition of their Collegi­ats: as also the invectives, reproches, injuries, calumniations, & slanderous libels presented to princes to defame one another: & likewise the great contention and strife, which hath bene be­tweene the Bishop of Rome, & of Constantinople, touching their preheminences, the secret suits & privie practises in their electi­ons, the murthers committed of either part, the schismes & divi­sions of all Christendome; all which have happened (as appea­reth in the histories) by reason of the ambition of such as should have bene the principall and chiefe servants of Christ Iesus, and of his Chruch. And the greatest mischiefe is, that this which hath bin the cause of such disorder stil hindreth a reformation, though even they thēselves who are the causes hereof, can not but con­fesse that there is need thereof. But ambition so blindeth them & keepeth them backe, that they can not abide that any mā should speake a word thereof. This affection therefore being so dange­rous, & the cause of so many mischiefs, ought not every one care­fully to take heed thereof, and by all possible means to beware least his heart be infected therewith?

The consideration of the manifolde mischiefes befalling such as have bene ambitious, ought greatly to moove vs. That men do not consider what hath happened to proude persons. Examples Satan. Adam. Gene. 5.17. Miriam. Nom. 11.10 For he that will begin with Sathan, & run through out all the histories, shal sind that God never suffred ambition vnpunished, but hath alwayes debased all such as have sought to exalt thēselves. Im­mediatly after the Deuil began to be ambitious, & to make him­selfe equal with God, did he not fal down frō heavē with a most fearful noise, as if it had bin lightning & thūder? Into what mise­ry hath Adam thrown himself & his posteritie, for that he would exalt himself too hie? Was not Miriam the sister of Moses storkē with leprosie, for that she had proudly lift vp her self against her brother? Were not Corah, Dathan, Corah. Dathan. Abiram. Nom. 16.33. Goliah. 1. Sĕ. 17.49. David. 2. Sam. 24. & Abirā with all their fami­lies, through their pride & arrogancy, while they would be equal with Moses, swallowed vp of the earth alive, & that in the sight of all the people? what was the end of that vaunting and proude Goliah? VVas not David likewise, who had overthrowen him by the onely confidence which he had in the Lord, which was the chiefest armout he vsed against him, very severely punished, whē as through a foolish pride against the cōmandement of God, & the counsel of Ioab, seeking to divert him from that his purpose, [Page]he made a generall muster of the people of his lande, thereby to vnderstand the greatnesse of his forces, was not he, I say, pre­sently punished with a sudden pestilence, which in the space of one day destroyed seventie thousand men? Roboam. 1. King. 12.14, 16. Roboam (who by gentle and milde wordes might have satisfied and contented his subiectes) through his audacious and braving speaches lost the better halfe of his kingdome. Ozias. 2. Chron. 26.19. Ozias king of Iuda not content with his dignity, incensed with an ambitious desire, woulde needes meddle with the Priestes office, but as he had the incense in his hand to burne it, the Lorde sinote him with leprosie, and so he continued to his death.

Iosias, Iosias. 2. Chon. 35.20. otherwise a vertuous prince, and zealous of the Lawe and service of God, who by a most commendable and glorious enterprise, had even in the beginning of his reigne restored true religion, (almost wholly corrupted and polluted) enterprised notwithstanding very rashly the warres with Pharao Necho King of Egypt, Sennacherib. Esay 36.37. where he was slaine. And was not Sennacherib over­throwen by the Angel of the Lord, with a hundred fourescore and five thousand men the night folowing, that he had vomited out by the mouth of Rabsaches, his horrible blasphemies a­gainst God, and being as it were blinded with exceeding pride, had lift vp him selfe againist the Almightie, defying him to his face? Aman. Ester. 7.10. Was not that proude Aman hanged on the gallowes which he had made for Mardoche, because he would not wor­ship him, Nebuchad­nezzar. Dan. 4.27. as others had done? Nebuchadnezzar after great pros­peritie, and sundrie victories obtained against his enemies, see­ing him selfe in peace, and that he was feared of his neighbours, having his pallace sumptuously adorned with the spoyles of o­ther nations against whome he had warred, forgetting him selfe to be a man, provoked God to punish his pride, taking away his vnderstanding and authoritie, and making him like to one of the beasts of the fielde, vntil by his humilitie he had acknow­ledged his fault. Herod. Acts. 12.23. VVas not Herod smitten by an Angel, and ea­ten with wormes, for that he had not given the glorie to God, but boasting of his eloquence before the Tyrians & Sidonians, in accepting the honour which clawbacks and flatterers had given him in their acclamations as vnto a god? S. Peter. Matt. 26.34. S. Peter trusting in his own strength, and preferring him selfe before all his compani­ons [Page 24]before all his companions, through a conceit he had of his owne constancie, did he not fall into daunger of his life, and withall, of the grace of God, and so by consequent, of the hope of all true felicitie? when as Christ Iesus foretelling the miserie pre­pared for Capernaum, said, Thou Capernaum, which hast bene lifted vp to heaven, shalt be throwen downe to hell, did he not shewe thereby, that the principall cause of the overthrow there­of, was her pride, which ingendred infidelitie and the contempt of his word? when also shall we expect the ruine and overthrow of Antichrist and of Babylon, if not then, when they are come to the height of their pride, and the top of their impietie? we may nowe plainely see by these sacred histories, what hath bene the ende of these proude persons. Which thing may also be observed in the government of the mightiest common wealthes, Examples of profane wri­ters. in the lives of Kinges and Emperours, which have bene at large decla­red in the writings of the historiographers. But for that we should enter into too large a field, & might seeme over-tedious in reci­ting all the examples which they have set downe, we will passe over the greatest number, and onely touch such as are most notable.

The pride of Xerxes was such, Xerxes. Herodit. that he threatned the moun­taines, the sea, and the gods them selves when he marched with his armie to subdue Greece, thinking that even the Elementes ought to give way, and to make him roume: but God (who re­sisteh the proude, and hath shewed him selfe evermore to bee their enemie) did so bruise and crush his puissance, that the most memorable thing of that his enterprise, was his overthrow, his flight, and dishonour. Alexander. Plutarch in his lives. As long as Alexander the great con­tinued in humilitie, he was alwayes fortunate, never finding his equall in courage, in valour, in counsell, in diligence, in libera­litie, nor in any other militarie vertue: but after that he was partely abused by flatterers, and partely by his continuall pros­peritie, then be ganne he to be vncloathed of his former ver­tues, and to put on the Persian robe, and withall the pride and arrogancie of the countrey, imagining that he was descended of the race of the gods, and therefore would needes be wor­shipped; wherefore God turned away his favour from him, and so he died not long after in the flower of his age, when as hee [Page]should haue enioyed the fruit of his labours, and left his empire, which yet was very doubtfull, Caesar. Plutarch in his lives. to his children. There was no­thing that so hastened Cesars death, nor that more incensed the conspiracies against him, then his ambition: but after that he so farre exceeded, that he suffered a crowne and the name of king to be giuen him, and for that he had deposed the tribunes for this only cause that they were against it, and that he sate in a chaire of gold among the senatours, then began they to wait oppor­tunity to kill him: which peraduenture they had not done, if v­sing a popular gouernment, seasoned as it were with milde and modest behauiour, he had acquainted them by litle and little to endure servitude, and to forget the name of libertie. What may we likewise thinke of Pompey his enemie and of the lamen­table change of his estate, Pompey. Plutarch in his life. was not his pride, and contempt of his enemie the principall causes thereof? for hee was not asha­med to say to some of his friendes who reprooued him for his carelesnesse, in the preparation of the warres, that with the stampe of his foote if neede were, he could fill all Italie with ar­med men. Such among the Emperours as contemning their e­state, and thinking scorne to be taken for mortall men, woulde needes be accounted gods, Caligula and others. and haue their subiects honour them with Images, voues, temples, & altars, as Caligula, Domitian, and Heliogabalus, haue alwaies had most miserable ends.

The greatest losses and overthrowes which haue happened to our owne cuntry, The French nation. were especially caused by our great presum­ption: and nothing hath aduantaged our enemies so much as the contempt we haue had of them: and contrariwise the great opinion we haue had in our owne strength, though oftentimes it hath deceiued vs. Witnes hereof, the battell of Coutray against the Flemings, the battell of Poicters against the English, that of Inberob against the Portugalls, and that of Nicopolis against the Turkes. For there is no sinne that God doth lesse dissemble then this pride & arrogātnes, nor that he lesse endureth or more spee­dily punisheth: which is most notably declared in that memo­rable history that Paulus Emilius reporteth in the Annales of France, of a certaine gentleman of Florence named Gyrardes, who had liued in great prosperitie a long season. It happened on a time, that beeing drunken, and as it were glutted with his prosperous estate, in a banquet he made to his friendes, [Page 25]asked them if they thought there was so happie a man in all Ita­lie as him selfe, and whether he wanted any thing that might make him more fortunate: whereto one of the company wisely answered, that the principall thing was yet wanting, that is to say, Modestie and Humilitie to keepe him in the favour of God, without the which there is no true happinesse; and that the wrath and iudgement of God could not be farre from him and his house, considering his presumptuous and proude minde: which thing this wretched man not long after by wofull experi­ence prooved to be true. For such as by his means had bin bani­shed the citie, secretly returning in a night, tooke him, his wife, & children, put them in prison, and there most cruelly sterved them to death in the sight of all the people, being wonderfully asto­nished and moved with compassion at so strange an alteration.

These examples, Hee thinketh not of his own weaknes, nor of the power of God. and a thousand such like to be found in histo­ries, do sufficiently prove the saying of Chilon the Lacedemouian, who being demanded what God did in heavē, answered, that he debased the proud, & exalted the lowly. The Virgin Mary in her song applying this vnto men; God (saith she) hath shewed the strength of his arme, & hath exalted the humble, & overthrowen the proud in the imagination of their own harts. Esope hath de­clared this thing very well, & that there is nothing better for mā then Modestie, in his fable of the Torteise, who being not con­tēted to creep on the groūd, would needs flie in the aire with the birds, & therefore desired the Egle to carie her vp on hie, which at first was refused, shewing the danger which was like to insue in flying without wings: notwithstanding overtaken with im­portunitie, tooke her vp in her feet, & carying her alofta while, at the length the Torteise, either for that, seeing her selfe so hie, she thought no more on the ground below, or for that the Eagle was weaty, & would no longer hold her, fell down & brake al to pie­ces: teaching men by her death, that it is better for thē to cōtaine thēselves within the bounds of their vocation, & to be contēted with a mean estate, having the grace & favour of God, thē in of­fending him by their immeasurable pride, to clime vp to heavē, (as those who builded the tower of Babel) seeking to purchase thēselves greater advancemēt. The Poets, who oftētimes in their fictiōs wind vp & cover, as with a cloud, the truth of things; in that fable of Icarus, who desiring to flie with waxē wings, fel into the [Page]sea: and that of Phaeton, who for that he coveted to rule the horses and chariot of the Sunne, was stroken with thunder, pur­posed no other thing, but to shewe that the ende of all ambition is evermore miserable. For God (as I haue saide) can in no wise abide a proude and arrogant person.

The day of the Lord of hostes (saith Esay) is vpon all the proud and haughtie, He trembleth not at the threatnings of god against the proud. Esay 2.12. and vpon all that is exalted, and it shall be made lowe, and vpon all the cedars of Lebanon, that are high and ex­alted, and vpon all the Okes of Bashan, & vpon all the hie moun­taines, and vpon all the hils that are lifted vp, and vpon every hie tower, and vpon every strong wall. This is a manner of speach by the which he giveth vs to vnderstand, that all those, who glorie in their greatnesse, their noblenesse, their strength, and their riches, shall at length be throwen downe with the wrath of God, which shall fall vpon them as a thunderclappe. God speaking to the Idumeans, and foretelling them by his Prophet Abdias, the plagues he had provided to punish and abate their pride, saith, I will make thee contemptible to all nations: the pride of thy heart hath deceived thee, nowe that thou art in the strong holdes which thou hast builded in the tops of the moun­taines, thou thinkest thy selfe inexpugnable, and that no man can come at thee, and sayest, Who can pull me from hence? If thou shouldest flie as high in the ayre as the Eagle, and shouldest make thy nest among the starres, I will pull thee from thence, saith the Lorde. David in the 37. Psalme saith, I have seene the wicked strong, and spreading him selfe like a greene bay tree, yet he passed away, and loe, he was gone, and I sought him, but he could not be found.

There are many other threatnings of God in the Scripture against the proud, The proude man never remembreth his owne estate. but even as this cursed ambition doth so blind vs, that we can not perceive the mischiefes that proceed thereof, nor the dangers wherein it plungeth vs, so also doeth it stop our eares against all the words & reproofs which God vseth, & that which is more, it bereaveth vs of all knowledge & feeling of our owne selves. For what man is there that hath wel considered his own estate, that ever gloried & bragged therof? It is to be thought that if these hauty & proud minded persons, which take so great pleasure & contentmēt in them selves, would but a litle consider [Page 26]their owne estate, and the imperfections and vices of our na­tures, as the ignorance, the lust, the feare, the distrust, the sorrowe and discontentment of our minds: and on the otherside, the po­vertie, the diseases, the weakenes, the age and death which wee are subiect to, by reason of sinne; Is it likely they would not re­member, that this proceeded from the slaverie of sinne, of the de­vill, of the anger and displeasure of God, of the losse of his I­mage whereunto we were created, of the contradiction of the flesh to his spirite: and in a worde, of that wonderfull disorder, which is in our hearts and vnderstandings?

The ancient Philosophers exhorted men alwaies to remem­ber their ends, thinking that the remembrance thereof, A discourse of the know­ledge of our selfe, and of true humility was suffi­cient to humble them, and to make them carefull to doe well: and in deede the proudest, with the consideration thereof are a­stonished. Alexander the great, having opened Cyrus tombe, and finding his bones mouldie and halfe consumed, considering the fragilitie and inconstancie of all humane things, wept bit­terly; so did Xerxes, beholding his armie from the top of an hill, for that within 100. yeeres after, both hee and they should be forgotten. Philip of Macedonie being fallen into a sandepit, and considering after he was out, the measure of his body which was there imprinted, detested the ambition and desire of men, who coveted so much, themselves in length and breadth con­taining so little.

Nowe if the bare consideration of our ende, is of such great force to abate our pride, howe availeable is it to consider, what God hath done to our first parents, as also to remember what we are, and from whence we come? Gen. 5.19. Thou art dust (saith God) out of the earth thou wast taken, and to the earth thou shalt returne. So our beginning, our being, and our end is al earth­ly. Is not this a great matter to glorie in, and to bragge of, that we are made of the grossest element, and of the same matter and substance, whereof all other beasts are formed? Of the mise­rie of man since his fall.

It may be that some, (the better to defend mans excellencie, and to proove that hee may iustlie preferre him selfe before all other creatures of the world) will say: that though our bo­dies be earthly, yet our soules are heavenly, and doe in some sort participate of the glorie of God. This may be easilie graunted, [Page]if we consider the estate wherein man first was created: and that if hee had continued in the integritie and perfection, wherewith God had ennobled and honoured him in the be­ginning, hee might then iustlie haue accounted himselfe the most excellent, and as it were, the Prince of all other creatures. But beeing so imperfect as we are, I knowe not howe wee can without blushing, acknowledge our Creator. VVhich be­ing graunted, wee may not boast, that in respect of our nature, wee are any wayes more excellent then the bruite beastes, if without affection wee will rightly wey the trueth, and that, as reason and experience teach­eth vs.

Nay wee must needes confesse, The beastes are more ex­cellent then man, as hee is left in his corruption. that they surpasse vs in ma­ny things: as the Dove in simplicitie, the emmate in industrie, the storke in humanitie, the dogge in love and fidelitie, the oxe and the asse in memorie, the lambe in meekenesse, the Ly­on in magnanimitie, the cocke in vigilancie, the serpent in sub­tiltie, and all in generall, in contentment and sobrietie. And as the beastes are more excellent then man in naturall goodnesse and vertue, Man excee­deth the beastes in mallice & corruption. so doeth hee exceede them in mallice and corruption. For hee is more cruell and more treache­rous, then the woolfe, more craftie then the foxe, prou­der then the peacocke, more voluptuous and vnthanke­full then the swine, and more daungerous then the aspe. Moreover, those evills (I vse this word, for fault of a better) that are in divers beastes, and that naturallie are inherent in them, vvithout any deliberation or election, are whol­ly & fully complete in one man, who endevoureth by all means possible, to possesse them in their highest degree. And yet wee bragge and boast of our vnderstanding, which is al­together blindenesse, and of our libertie or rather of our li­centiousnesse, and want of freewill: of our eyes so loftely placed in our heads, to discerne afarre off, & greedilie to looke after the vanities of this world: of our tongues, which serve vs to lie, to slaunder, and blaspheme: of our hands, which are instruments to fight, and to filch: of our feete, which are swift to doe evill, and in a worde, of all the parts of our bodies, which (as Saint Paul saith) seeme to be the wages of iniquitie, and to [Page 27]worke it with greedinesse.

God forbid, notwithstanding that this which I haue said, God is not the author of this evill, but the deuil and man. should any waies sound to the dishonour of the Creator, who (as Aristotle most notablie declareth, and likewise Galen) hath with excellent skill, and singular cunning, framed and fitted every part of this our building. But the more ex­cellent and sumptuous this building is, the more lamen­table are the ruines, and wee the more blameable, who haue so miserablie ruinated them, vsing them for that vile service of sinne and concupiscence, which haue beene gi­ven vs for the honour of God, and exercise of vertue. The lewes seeing the ruines of their Temple, cursed the Gentiles, who had so prophaned that holy place; the name of Erostratus likewise was most odious to the Grecians, for that hee had set Dianaes temple in Ephesus on fire, through an execrable desire he had to eternize his name. Howe greatly then ought wee to be displeased with our selves, which haue polluted the Sanctu­arie of our God, and spoiled it of all those precious vessels which were in it, to dedicate them to the service of the devil, the world, and of sinne.

If then, that the Image of God appeared in vs by the light of our mindes, and by the sinceritie of our affections, wee should have some occasion to glorie in him: nowe that thorough our fault it is defaced, or at the least obscured, so that wee may hardly finde out the traces thereof, have wee not as great, yea greater cause, to humble our selves; seeing that in the place thereof, the image of the devill succeedeth, who beeing a murtherer, and the father of lies, hath nothing in this worlde more like him selfe then man, who naturallie is cruell, proude, and a ly­er?

And to speake truely, there is nothing but the grace of God, Man is damned without the special fa­vour of God. that maketh vs differ from him. For of our selves (as saith Saint Augustine) wee are verie deuills: and if so bee that after Adam had transgressed the commaundement of GOD, God had left him without promise. If CHRIST IESVS his Sonne, to raise him vp againe, would not haue taken his nature vpon him, the poore man [Page]with all his posteritie should haue bene without all hope, like vnto the Devils. Seeing then, that all the felicitic and excellen­cie that we haue aboue the devils, is comprised in hope, and hope is founded in the promises, and the mere favour of God; if this were taken from vs, what should we haue to glorie of, more then they? contrariwise they should haue great advantage over vs; for they should be our lords, and should surmount vs in many things, as in quicknes of spirit, in knowledge of arts, in strength, in agilitie, and that they are of an immortall and impassible na­ture.

I demand then, if man, beeing thus destitute of the gifts of God, hath any thing whereof he may boast: and if for this his vaineglorie, he be not worthie great hatred, and that that angels, and other creatures should agree to reproove him of his arro­gancie? what should we say, if a beggar, which hath not a ragge to cover him, will notwithstanding bragge that he is the grea­test man, and the richest of all the countrey, and in all assemblies wheresoeuer, is not ashamed to take the hiest place? would not euery man iudge such a fellow worthie to be whipt? likewise if there were a thiefe, who being convicted of many great crimes, notwithstanding would be so shamelesse, and so stately, that he would not humble himselfe before his iudge, nor any other man, doth not he deserve without any pitie, to be punished with all severitie? If man in like manner, dissembling his beggerly e­state, his vice and ignorance, will presume that he is wise, rich, and vertuous, doeth hee not by this meanes make himselfe vn­worthie of Gods mercie, whereof he should participate, if by an humble confession of his miserie, hee would seeke for it. VVee haue a most memorable example of this, Luk. 18.10. in the Pharesie and the Publican: the one of them beeing more iust and more pleasing in the sight of God with confessing his sinne, then the other boa­sting of his righteousnes. In his confes­sions and ser­mons. For man (as saith S. Augustin) by hu­militie maketh God to forget his sinne, and causeth him by his presumption, to forget all his vertues and good deedes. Though to speake properly where there is no humilitie, there is no faith, and where there is no faith, there is no good works.

Behold the profit we haue of our pride: which is, that first of all we kindle the anger of God against vs: it taketh away from [Page 28]vs the hope of forgivenes, which we might purchase through his mercie. Secondly, it bereaveth vs of faith, with all the bene­fits of Christ Iesus. For the spirit of God which inspireth our hearts, and which maketh vs to taste the sweetnes of his Gospel, is not given but to the humble: these are those whom God fil­leth with good things, as saith the Virgin Marie, in her song. Luk. 1.53. Christ Iesus attributed the infidelitie of the Iewes to nothing so much, as to their presumption. Iohn 5.44. How can you beleeve in me (saith he) which receiue honour one of another, and seeke not the ho­nour which commeth of God alone? this is also the cause that (correcting the ambition of his Disciples) hee set before them a little infant and said vnto them, Math. 18.3. that if in modestie and simplicitie of heart, they would not resemble that litle infant, they should not enter into the kingdome of God. For God (the better to declare the greatnes of his wisdome) doeth all his workes a­gainst the opinion and iudgement of men. By foolishnesse hee confoundeth the counsell, and the wisedome of the worlde: by weakenes he breaketh their force: by contempt he obscureth their glorie: by death hee raiseth vp, and turneth cursing into blessing: so also by the crosse and by humilitie, hee hath lifted vp Christ Iesus into his glorie, and after him by the same meanes exalteth all his members. The devill contrariwise, by honours, pleasures, riches, and idlenes, doth throwe downe headelong all such as are his.

But what is the reason, that after that he hath adopted vs, God doth leave his children a space here vpon the earth in their infirmities, to humble them and to make them more fit for the participation of his grace in heaven. and regenerated vs for his children, he leaveth vs still in the worlde vntill we die, seeing that we now are burgesses of heaven, and as it were, his domesticall servants: and therefore our mindes, our heartes, and all our cogitations and affections, should be hea­venly? why will hee that our bodies should be more conversant here, then our hearts? is it not because hee would haue vs al­waies contemplate, and remember the earth from whence wee were taken, that by this means we may be humbled, and he glo­rified, who hath taken vs out of the mire, and lifted vs vp to the heavens, where by hope he hath placed vs in honour with his Sonne, his angels, and the Patriarkes? Why also is it his pleasure that we should live here alwaies vnder a hard and severe disci­pline, and that we should be continually exercised by povertie, [Page]diseases, warres, imprisonments and banishments, and such like afflictions, which give vs no more libertie then severe masters doe their schollers? Is this the abundance of rest and quietnes which was promised, and that we shall finde in his kingdome? we may easilie see, that all this is done by the wise counsell of our God, who by this meanes keepeth vs in humilitie, and bride­leth vs, that by the enioying of our goods (if peradventure he gi­veth vs any before we knowe how to rule them) we should not giue our selves to all filthines. For the same purpose he willeth, that, after we be sanctified and received into his Church, we are not wholly exempted from sinne, but hath left our flesh with the lusts thereof, which cease not to trouble and molest our mindes, to this end, that we continually feeling our infirmities and imper­fections, should haue alwaies somewhat to humble vs, and to a­bate the naturall pride of our hearts. We see then that God by all meanes procureth our health, and provideth that we should not by a vaine confidence, and presumption of our vertues, hin­der his graces which are not given but to the final, and to such as are lowly minded.

We see (saith S. Augustine) that vsually the vallies are more fertile then the hils, The graces of God fal vpon the humble. for that the fatnes of the earth is more easily caried thither by raines and showers: so must it be with vs, if we will be filled with the graces and benedictions of our God, wee must be lowe and plaine as the vallies. And further, that having received them, we be not more vngratefull, then is the good earth, which multiplieth the seede which it hath received, and doth truely repay the fruits thereof vnto the master. If we have received one tallent, let vs so demeane our selves, that we make two thereof, and that two may encrease to fowre, and then let vs give all the glorie to God, that is to say; first of the good, then of the will and industrie, whereby wee haue en­creased it. Thirdly, for the prosperitie and successe, which hee hath given it: and lastly, of the reward and crowne which wee looke for. For otherwise, wee may assure our selves, hee will withdraw his grace, and the prosperitie which he hath given vs, if wee be vnthankfull, or carelesse to acknowledge him, and to give him the glorie of whatsoeuer is good and commendable in our selves.

[Page 29] Saint Augustine saith, that God, Our pride maketh God to take away those graces he hath giuen vs and to be­stow them vpon others. by reason of the great lone he beareth vs, is content as it were to traffick with vs, and to mingle his goods with our euils. But if we will afterwards cha­lenge them, & in stead of thāks for the vse of them, which he hath most liberally giuen vs, defraud him of the property & take it to our selues as those men did, to whom he had let out his vineyard, then will he part with vs, & take frō vs that which is his, the bet­ter to shew vs what is ours. The slaue that hath stollen from his Lord & master, and will acknowledge no duty, no rent, nor any seruice wherin he is bound vnto him, doth he not deserue to lose all such lands as he holdeth of his masters? In like maner if God who requireth nothing of vs but a confession and an acknow­ledgement of the good hee hath done for vs, seeing vs to refuse this, doeth he not deale iustly with vs, if he shut vp his liberality from vs. Though that men be naturally enclined to vice, and therefore that which is naught, as beeing the likeliest and most agreeable to their natures, is more pleasing in their sight then is the good: yet euery one abhorreth ingratitude, condemning it, and accounting it cleane lost, whatsoeuer is done to an vn­thanke full person. What reckening then shall we thinke that God maketh of it, who being perfect and absolutely good de­testeth all kinde of euill whatsoeuer, holding nothing so deere as his glorie, to the which all vngratefull and ambitious men are vtter enemies? for the more they exalt and lift vp them­selues, the more doe they depresse and tread vnder foote the glorie of God.

If a great lorde should receiue some poore man into his house, giuing him nothing, A fit simili­tude decla­ring why God cannot abide the proud. but wherewithall hee might enter­taine himselfe in meane estate, and should perceiue that within two or three yeeres after, hee purchased lands, put money to vsurie, kept a great port, and to be at other excessiue charges, shoulde he not haue iust occasion to thinke he were a theefe, seeing that, at is alreadie saide, he tooke him into seruide hauing nothing? In like manet considering how poore we are by na­ture, and that wee came into the house of our god all naked, laden (as it were) and couered with filth and beggerie: if beeing there, wee will vaunt our selues, must it not be of that [Page]glorie which we haue robbed God of? good God, what riches have we gotten whereof we may bragge? was not our father (as saith the Prophet) an Amorrhit, and our mother an Hethite? the inheritance they haue left vs, was it not sinne, male diction, mise­rie, and death? and what friends haue they also gotten vs, but our flesh with her lusts, and the world with his pleasures? If God then would dispute with the ambitious, and demaunde of him, why he doth so much glorie in him selfe: what answer would he make, wherby it should appeare he had not plaied the thiefe? if as ( S. Paul saith) all honour appertaineth to him, 1. Tim. 1.17 it must needs be, that so often as we glorie and boast of our selues, we neces­sarily inferre one of these two thinges: either that wee woulde make our selues equall with him, or else robbe and steale from him like thiefes, that which may in no wise be alienated from his crowne and dignitie. For as concerning his vertues, he may communicate them with others: he imparteth of his wisedome to his Prophets, and ministers of his Church: of his might and authoritie to Princes: of his iustice, to Iudges: and to all such as are friendly and charitable, of his mercie and bountie. But this is with a reservation of all the glorie due vnto such vertues, whereof the creature whatsoever he be, may in no wise partici­pate.

Let not the wise man (saith he, The glorie onely apper­taineth to God, and so by consequet the proud are accursed. Ier. 9.22. Psal. 3.109. by his Prophet Ieremie) glo­rie in his wisedome, nor the rich man in his goods, nor the migh­tie man in his strength: but whosoeuer will glorie, let it be of the knowledge he hath of me, and of my name. We must then if we will obey the commandement of God, sing with the Prophet David: Lord, thou art my glorie, and my honour. For there is nothing in vs, whereof we should make estimate, but onely this, that we are in the nomber of those, who call vpon his name, and such as by his mercie haue hope and part of his kingdome. I ac­count all glorie and honout (saith S. Paul) to be dongue. Phil. 3.8. And Salomon saith: That I have diligently considered all things that men doe admire, and for the which they would be honou­red and esteemed in this world, and haue seene in the ende they are but vanitie, and that none but fooles doe busie them selves about them.

This is a strange thing, that time, which is so wise, and which [Page 30]revealeth all things, nor experience cannot perceiue this, and that our iudgement is so corrupted, that we search not for honor but in vaine things, as in banquets, buildings, in goodly moueables, apparell, horse and great traines, and such like mockeries of fortune. If wee would seeke honour by vertue, our ambition were more tollerable, but wee haue no reason to desire so much honour, and to make so small account of things that deserue better.

And yet my meaning is not, that if wee haue any good thing in vs, that wee should bee proud of it. For we alwayes ought to giue the glory vnto God, and to yeeld him all the praise: as wee see that vessels of gold and siluer, receiuing the light of the beames of the sunne, yeeld as it were part thereof backe againe by reflection: so must we, if we thinke we haue done any thing which is good, confesse (with Saint Paul) that it is not wee, but the grace of God which is in vs. If a man graffe in his garden, or orchard, and atwo or three yeres after his gar­dener bring him of the fruit, saying, this of the tree he graffed, he reioyceth therein: so God taketh great pleasure, if we, hauing any good in vs, yeeld him the praise thereof. For this is no small honour vnto him to haue so well husbanded vs, that beeing fruitelesse and barren grounde, and as it were olde stockes dead and rotten, now by his meanes wee shoulde bring foorth good fruite. And it is out of doubt, that in see­ing vs fructifie and prosper, hee taketh greater pleasure then doeth the husbandman, when his corne prospereth on the earth: especially if in acknowledging our fertilitie wee freely confesse, that it proceedeth not of our nature and industrie. and what can we doe lesse? for it is as if a creditour, to whome wee are indebted as much as wee haue, should require no­thing of vs, but a bare acknowledgement of the debt wee owe him. shoulde this grieue vs? there is nothing that the people of Israel were so reprooued for, nor wherewith God was more grieued, then with their ingratitude, and that they had forgotten, or else dissimuled the good they had receiued of him? I haue (saith hee in Esay) enriched and exalted them, and assoone as they saw themselues become great, Esa. 1.2. they haue [Page] [...] [Page 30] [...] [Page]forgotten and forsaken me. Contrariwise there was nothing more commended in the virgine Marie then her humilitie, whereby shee acknowledging her selfe vnworthie of those great graces that God had bestowed vpon her, hath in a no­table long testified vnto all the worlde, that the onely thing that mooued God to respect her humilitie, in choosing her to be the mother and nource of his Sonne, was his grace and bountie.

Let vs follow then his example, That we must eschew ingratitude and o­stentation vi­ces common to al the am­bitious sorte, which are here set down by foure fitte similitudes. and not be like vnto young coltes, which being become great, doe as well kicke and strike their dames, who haue brought them foorth and nourished them, as other horses. This was in former time obiected to Aristotle by reason of his ingratitude towards his master Plato, detracting from him whatsoeuer hee might both in his bookes and readings, not acknowledging that the most excellent part of his knowledge was taken from him. But this is much more beseeming vs, seeing that the goods and graces which God hath bestowed vpon vs, are innu­merable, and that wee haue nothing, but that we haue re­ceiued of him: if then we dissemble the place from whence they come, and conceale his name, who hath so liberally dealt with vs, The first si­militude. and attribute all whollie to our selues, were we not exceedingly to be blamed? As the sunne being di­rectly ouer vs, our bodies haue the lesse shadowe, as wee may perceiue at noone, and a little before or after: so also the more vertue and goodnesse is in vs, the lesse ostentation should we haue. Contrariwise, as this is a signe of the going downe of the sunne and his departure from vs, when as our shadowes become great: so also this is an argument to prooue that vertue diminisheth in vs, when pride and presumption in­creaseth. The vessels that are fullest make least noise, and we iudge them emptie or else that there is little in them, when as being touched they make any great noise or sound: so also there is nothing that more manifesteth the wants of vertue, then bragging and boasting. When as the eares of corne bend downe their heads, the husbandmen reioyce: for this sheweth they are laden, and that they haue plentie of graine: so also we [Page 31]may coniecture that those men are well furnished with vertue, and vnderstanding, The fourth. when they are modest in worde and coun­tenance. The pedlars, who haue nothing but their packes, shewe forthwith all their wares: but contrariwise, the great marchants keepe only litle bagges in their shops of euery par­ticular marchandise, the better to shew what store they haue in their ware houses. The like we may see among men, that or­dinarily those who make the greatest shewe, haue the least in deede, and that none are more ambitious and desirous of com­mendation, then those who least deserue it. For wise men (as Tullie saith) repose their felicitie not in the opinion and praises of men, but in doing such things as deserue it. But contrari­wise fooles doe little esteeme of vertue in deed and the effects thereof, so that they may be reputed vertuous: and contrarie to the counsell of Socrates, they rather desire to seeme to be, then to be indeed. Which is a strange thing, for it is as if they desired the name rather of a king, then the authoritie, power, and king­dome of a prince: or to speake more properly: It is as though they desired to be accounted healthsome, and yet care not for health at all.

We must then, if we will be accounted vertuous in deede, If we will be vertuous we must not bee ambitious. purge and clense our hearts of all ambition, euen as to fill a vessell full of good liquor, wee must first stoppe out the winde. There is nothing (as Gregorie sayeth) that so much shutteth out vertue, and hindereth the entrance thereof into our mindes, as when we are full of vaine glory. And this is that which Saint Paul teacheth the Corinthians, that to be wise, they must become fooles: 1. Cor. 3.18. which is not spoken darkely as it seemeth to be at the first sight, but to humble those among them, who were puffed vp with a vaine perswa­sion of their wisdome, and to shew vnto them, that so long as they helde this false opinion of themselues, they were not capable of the holy ghost, neither of the true knowledge of God: that is to say, of his secrets which haue alwaies bene hid­den from the great ones, and are not reuealed, but to the hum­ble and lowly.

Socrates in auncient time, was by the Oracle of Apollo [Page]accounted the wisest man of all Greece in that he said he knew nothing, and indeede it is no small knowledge, to acknow­ledge our ignorance: so also it is not one of the smallest vertues in vs, to acknowledge our faults and imperfections. The ap­pearance of a thing (as saith the same Gregorie) taketh away and cutteth off the greatest parte of the thing indeede: that is, man is so much the more foolish as hee thinketh himselfe wise. Wee must then make a generall rule of that which Christ Iesus saieth, Mat. 6.3. speaking of almes giuing, that the left hande shoulde not knowe what the right hande doeth: and stretch this speach to other kindes of vertues which may be in vs, and generally to all sortes of good workes, which wee doe, which wee ought not onely to dissemble, but also to be ignorant of and to forget them when they are done, conten­ting our selues with this, that God knoweth them, and hath written them in his booke, to the end to keep them in perpetual memory, and to recompence them at the latter day, when hee shall examine the doings of men and angels.

Why are we compared in the scriptures to sheepe rather then to lions or horses, The words of the holy ghost in the Scrip­ture allureth vs to humili­tie and con­demneth all pride. which are proud beastes? is it not to giue vs to vnderstand, that wee must behaue our selues modestly, plainly, and simply in all our actions? The similitudes of the vine and the figge tree, so often propounded vnto vs in the olde and newe Testament, to figure the state and condition of the children of God, tend they not to the same purpose? For the vine neuer groweth so high as the chesse-nut or the cedar trees, but alwaies runneth low by the ground. The figge tree groweth somewhat higher, but in this they agree, that both of them haue great and broad leaues, wherewith they couer their fruite in such sort that it can not be seene, vnlesse you come ve­rie neere them. So likewise, though Christians should be rich and plentifull in all good workes, to glorifie God in their liues, and to edifie their neighbours by their good exam­ples: yet must they carefully take heede, that they make no shewe thereof, as painters doe of their painted tables, or like vnto women which loue to set foorth themselues, that euerie one may see their beautie and goodly attire, [Page 32]Which thing Christ reprooued in the Pharises in his time: Matth. 6.2.23.28. You doe all your workes (saith he) to be seene of men, if you giue almes you blow a trumpet: if you pray, it is in the synagogues and the most apparant and frequented places: if you fast, you looke sower, and disfigure your countenances, as sad and morti­fied persons, to the end you may beseene of all men, thereby to win you praise: but woe be vnto you, whom, men deceiued by your hipocrisie account blessed and happie. Who is there that considering these threatnings of God, would not forthwith detest and abhorre all vaine glorie?

Men in former time thought it a pleasant thing to heare their owne praises and commendations, Good men are rather delighted with reproof, then with praises, and the wicked deal contrary and pleasant it is still to such as are carnally minded. But those who haue receiued the spirit of God, and are regenerated, take no lesse shame & griefe to be praised, then they conceiue pleasure and liking to be re­prooued and corrected. For they knowe very well, considering the manifold imperfections that are in them, and their daily transgressions, that one can neuer be plentifull enough in fin­ding fault with them: and contrariwise that the speech vsed in their praises and commendations, can not be so compendious, but that it must needs containe many vntruthes: and withall that among all other things that appertaine vnto God, and are most deere vnto him, there is nothing that he more esteemeth then his glory, and that without the profanation thereof, and shewing themselues to be sacrilegious persons, they may in no wise take that which is giuen them. I adde this, for that it is not sufficient (as S. Augustin saith) that we be not desirous of honor, and that we take it patiently, when it is denied vs: but we must refuse it, and not take pleasure in it, when it is offered vs. To this purpose Philon the Iewe applied the prohibition which God in old time made to the children of Israel, that they should eate no leauened bread at the feast of Easter, saying, that the leauen which hath this propertie to sower and to puffe vp the dow, was forbidden, thereby to teach them, that they should alwaies auoid vainglory, which swelleth and puffeth vp the heart: and especially at that time, when as they shoulde serue God most deuoutly, for that then it creepeth into mens mindes more speedily, and that it is a hard matter for men [Page]which doe well, not to conceiue some great opinion of them­selues, and highly to esteeme of their actions, and delight to be esteemed of others. Which is not spoken, but to the end wee should not make such estimation of the vertues & good things which are in vs.

We see that a little wormewood will quickly marre a whole vessell of wine: Pride cor­rupteth all our good workes. in like maner, when as our life is most perfect and godly, yea most deuine and angelicall, the least pride that may be will wholly corrupt it, and make it worse and more imperfect then euer it was good. The reason is, for that we can doe nothing of our selues, wherein we haue not some confidence: and if we trust in our selues we distrust in God, if we distrust in God, God forsaketh vs: and if he doth separate himselfe from vs, seeing he is the fountaine and well-spring of our life, and of euery good thing we haue, shall there any thing remaine for vs, but miserie, sinne, and malediction? It were a lamentable thing to see a marchant after a long and prosperous nauigation, A fit simili­tude. suffer shippewracke in the hauen, and losse of all in that place where he hoped to repose him­selfe, and enioy the fruite of his former labours. In like man­ner is it when a man (like vnto the Pharisie) hath liued well in this world, carefully obseruing the commandements of God, and wisely and politikely carried himselfe among men, and in the end through a presumption and pride in himselfe or con­tempt of his neighbour, he vtterly casteth himselfe away, recei­uing nothing at the hands of God, but shame, confusion, and condemnation, in stead of recompence and rewardes which were prepared for him, if he would haue kept himselfe within the bounds of feare and humility.

When as we are on the top of an hill or of some high place, we take good heede to our feete, and we walke warily for feare of stumbling: in like manner must they behaue them­selues, whom God hath exalted aboue others, either in autho­rity, knowledge, vertue, or wealth, or any other grace whatso­euer it hath pleased him to bestow vpon them in particular ma­ner, considering that the meanes to be preserued and continued in that estate wherein they are, is to trust in him, and continually to cleaue vnto him, to the end that they alwaies may liue in his [Page 33]feare, and in humble maner retaine and keepe their minds in his obedience, in remembrance and consideration of his goodnes.

This would hinder and close vp all the passages of pride and arrogancie, Pride procee­deth of no­thing so much as of the wāt of the know­ledge of our selues. which proceed of nothing so much as of the want of knowledge of our miserable estate wherein naturally we are placed, and of the forgetfulnesse of the graces and good blessings of our God. The peacocke beholding his gay and goodly feathers waxeth forthwith very proud thereof, but as soone as he casteth downe his eies, and looketh vpon his feete, which are farre different in beautie, his pride is quickly abated: likewise, if in respect of some prerogatiues and preeminences which God hath giuen vs aboue other men, we find our selues to be sollicited by our flesh, The first meanes to represse pride or entised by the deuill to become proud, let vs consider (as did Abraham, David, Iob, and Daniel) the better to represse this pride, the dust, corruption, vanity, yea and the nothing whereof we are made, and which we can not shake of. For the badges and tokens are so apparant in euery part of our nature, The second. that hee is worse then blind that can not see it. Let vs also consider on the other side, that all the feathers whereof we bragge are borrowed, as those of Esops crow were, and that in appropriating them vnto our selues, we minister iust occasion to God to take them from vs. Would we not laugh at a beggar, An apt simi­litude. who hauing borrowed princely ap­parell to play the part of some king vpon a stage, will needes afterward retaine his apparell still, gloriously behauing him­selfe in them, as if they were his owne? If in like maner a rich man would glory in his wealth, a Philosopher in his know­ledge, a strong man in his force, a marchant in his wealth, a woman in her beautie, or an hipocrite in his vertue, doe they not all deserue to be laughed at? For this world is as it were a Theater, and all the honours and dignities which men haue therein, are as it were seuerall attires, which God hath distri­buted and giuen to euery one, as is most requisite to play his part in, which is not to this end, to attribute them vnto him­selfe, or to glory in them: but contrariwise to honour him who gaue them, and to help their neighbours.

Which thing S. Augustine hath notably declared in the [Page]booke he wrote against the two epistles of the Pelagians, A notable te­stimony of S. Augustin for confirmation of that which hath bin spo­ken before. which is here recited word for worde, to the end that euery one may fully vnderstand it. Let the grace of God (saith he) be acknow­ledged, that whosoeuer will glorie may glorie in God, from the beginning of his conuersion vnto the ende of his life. For as without the helpe of God no man can once beginne to doe well: so without him can hee not continue nor perfect any good thing. And therefore is it, that all the saintes, euen from righteous Abel vnto Iohn Baptist, and after him, the Apostles vnto vs, and from vs vnto the ends of the world must bee commended not for any thing in themselues, but for those graces that haue proceeded from the Lord. For this is the confession of those, who liued vnder the lawe. In God my soule shal be praised. And those who haue liued since them in the time of the gospell haue saide, By the grace of God I am that I am. So that in generall, that which is written appertai­neth to all: if any one glorie, let him glory in the Lord.

Now when as Saint Paul exhorteth vs to reioyce in God, he doeth not meane that it is sufficient to acknowledge that all the good things we haue proceede from him, How wee ought to glo­rie in the Lord. 1. Cor. 1.31. and therefore that we ought to yeeld him praise and thankes for them (for so did the Pharisie who notwithstanding is reprooued and condem­ned in the Gospell) but we must proceed further, and attribute nothing vnto our selues of any good thing that is in vs, as also that those gifts that are bestowed on vs, be not an occasion that we despise our brethren and neighbours, nor to thinke that for those good things we haue receiued of God, we be better, or more excellent then they. And to conclude, that the considera­tion of the fauours and graces that it hath pleased God to be­stow vpon vs, be no occasion to plucke out of our mindes the remembrance, and acknowledgement of the vices, and imper­fections in our nature, which we ought continually to remem­ber the more to humble vs. For the grace of God is so conioy­ned with the confession of our sinnes, that if we haue no feeling hereof, & are not grieued and vexed with sorowe and anguish which the memorie of them engendreth in our consciences, we can not seeke for this his fauour, with all our hearts, nor assured­ly trust in his mercy, nor yet praise him as we ought.

[Page 34]Wherefore it is not sufficient that kings and other great per­sonages whom God hath blessed in more abundant sort, How princes ought to de­meane them­selues in this case. do ac­knowledge that they receiue these graces of God, nor that they thinke that in so doing they haue discharged themselues of that honour & praise due vnto him, or of that humility which is re­quired of them: if they proceed not so far, as to do those things aboue mētioned. And it is most requisite that their counsellers, especially they, who haue the charge of their soules doe often exhort them thereto, as well for the good of their subiects, as for the assurance & amplification of their authorities. And it is out of doubt that they wil do so, if as good and faithful seruants they be careful of the welfare, honour and prosperity of their masters: for there is nothing that is so necessary for the preseruation of their kingdoms as to know themselues, and so to humble them­selues as hath bene said before: and contrariwise nothing more dangerous, then for want of such admonition to fall into a mis­taking of themselues & of God, without whose grace their e­states can neither be durable nor prosperous, as may easily bee seene in reading of histories. For euen from the beginning hath God alwaies shewed notable examples of his wrath & anger a­gainst ambitious & proud princes, either by the commotions & rebellions of their subiects, or by the conspiracies of their friends & seruants, or by the losse and depriuation of their dignities, or by some other greater calamities, to the end, that by these mise­ries, som other cōsidering their harms should take the better heed

But there are fewe that consider this, or that waxe wise by the miserie of others: and what is the reason hereof? partly their go­vernours are content to keepe them in this ignorance, The misery of great men, who with their pride ouer throw themselues and their subiects. the better to lead them as blind men, whether it pleaseth them: and partly they them selves love to be flattered, and to be perswaded that they are gods, or demigods, vntill that death and the iudge­ments of God teach them by wofull experience, that they are but mortall men, as well as others. But it is too late to knowe them, when as their knowledge doth profit them nothing, and that it bringeth nothing with it, but an extreme sorrowe and a gnashing of the teeth, with a long and vnprofitable repentance. Wherefore it behooveth both them and vs, in time to provide to purchase that which is best for vs, and so to humble and cast downe our selves, as wee may be the more readie, heartily and [Page]earnestly to desire the mercy of God, and he the more prone to condiscend vnto our requests.

And to returne to our former speech there is yet one speciall reason to mooue vs to humility, The example of the Sonne of God ought to moue vs to humilitie. Phil. 2.6. if we consider it, and that is the example of the Sonne of God, who (as Saint Paul wri­teth to the Philippians) being equall to God the Father in all things, in power, in greatnesse, in glory and maiestie, notwith­standing did so farre humble himselfe, as to take vpon him the forme of a seruant, wherin after he had tasted of all the mi­series of our nature, and liued here somtime in shame and opprobrie among most cruell and vngratefull men, who did nothing regard him, would needs in the end be con­demned to die, and that the most shamefull death of the crosse, abandoning as it were both his life and his repu­tation for our good. What Emperour, King, or Prince is there, carrying him selfe neuer so high, which conside­ring this, will not humble him selfe, remembring withall from what degree of honour the Lord of heauen and earth was content to fall, yea from the most highest estate as it were to the lowest pit and goulfe of all ignominie and shame? If he without any occasion would debase and hum­ble himselfe voluntarily onely for the loue of vs, what ought we to do, who haue alwaies sufficient matter and argument in our selues to cause vs to abate our pride, and to account our selues among the basest of all creatures?

After that the French had conquered the kingdom of Ierusalē, A notable example of modestie in a christian prince. and gotten it from the Saracenes, the Princes there assembled, knowing the great wisdom and valour of God frey of Bulloyne, would needs make him King therof: but he like a wise prince setting before his eies the exāple & humility of the Son of God, would in no wise accept the name and title of King, but only of gouernour of the cuntry, saying, that it was an vnseemly thing for him to weare a crowne of gold in that place where his Sa­uiour had worne a crowne of thornes. Which was not done in hypocrisie and dissimulation, as did Tiberius, when the Senate oftered him the Empire; but of a true simplicitie and sinceritie of heart, which he shewed afterward in effect. For the space of a yere, in which time he had the gouernment, he vsed as great [Page 35]moderation as any Lieuetenants doe in their Prouinces. An example of a heathen prince. Orosus reporteth, that Augustus Caesar about the Incarna­tion of Christ Iesus forbad that any man should call him Lorde, euidently declaring thereby vnto all the world, that it is no fitte title for a mortall man whosoeuer he be, rich or strong, mightie or puissant: as though through a secrete in­stinct of the holy Ghost, he was constrained (as was Caiaphas) to confesse, that this worde properly might not be attributed to any, but to him that should be borne. For he aboue is most mightie, most holy and puissant, and onely Lorde, as the Church testifieth in her Song. Now if this heathen man, who had no knowledge or vnderstanding of true religion, did so humble himselfe, and yeelde such homage vnto the Sonne of God, that he iudged and esteemed him alone wor­thy the name and dignitie of Lorde; what shall all other Prin­ces doe after him, especially such as tearme themselues Chri­stians? and likewise their subiects, and, whosoeuer be in au­thoritie vnder them?

S. Christ was al­waies ac­knowledged King & Lord of men and of angels, & yet was a verie perfit pattern of humilitie. Peter hauing in miraculous maner healed the lame (wher­of mention is made in the Actes of the Apostles) and that all the people were astonished, and wondred at both him and Iohn as though they had bin the workers thereof, began to rebuke them & say, Why do you look on vs & maruel at vs, as though by our own power and holines we had made him go? rather thinke that this is the God of Abraham, of Isaac & Iacob, the God of our fathers, who by this means will haue his Son glorified, by whose name, this man whom you see is healed. It appeareth by this place & by many other places of scripture, that the purpose and will of the Father is, that his Sonne should not only be honou­red of all men as well as himselfe, but also adored of all his an­gels, & acknowledged of all for their King and soueraigne lord: and yet notwithstanding it appeareth by the whole storie of his life how litle he desired this honour, & that he did no further require it, or accepted of it, but so farre foorth as concerned the saluation of man, wherewith it was inseparably vnited and conioyned. When they would haue made him a king, Ioh. 6.15. Mat. 19.17. hee hid himselfe: speaking of his doctrine, hee attributed all to his Father: to him that called him good, hee answered there [Page]was none good, but God: though he were the naturall and one­ly Sonne of God, he chose rather to be called the sonne of man. And to conclude, in the last article of the prayer, he taught his Disciples to give all praise, glorie, and dominion vnto God his father. Who dare then desire that glorie, which Christ Iesus de­spised, or purchase it, seeing he reiected it, or accept it, seeing hee refused it?

Let vs then, following this example and instruction, attribute vnto him, whatsoeuer is laudable in vs, or in the world: that is to say, in heaven or earth, or whatsoever is comprehended in them. Let vs thinke in our hearts, and confesse with our mouthes with David, that all honour and glorie belongeth not vnto vs, but vnto his name. A worthie admonition to Kings and Princes. When as Cyrus the great King of Persia, had conquered the Empire of the Babylonians, & overthrowne their King Balthasar by the iust iudgement of God, who had so determined long before, thereby to punish his pride and wic­kednes, seeing himselfe peaceably and quietly to enioy his king­dome, before all other things, he would yeelde humble thanks vnto God, as it is written in Esdras, and in acknowledging that all prosperitie and victories proceedeth from his grace & good­nesse, he commanded to write letters to deliver the children of Israel, who were then detained captives in Caldea, and to suffer them to returne to Ierusalem, to build vp the Temple of the Lord, which long before had beene destroied by Nebuchadnez­zar, to the ende they should there assemble them selves, and re­establish their auncient religion, praises, & sacrifices, and all the service of God, which had beene neglected, during the time of their exile. O that all Christian Princes would imitate this ex­ample, and consider that all their greatnes, glorie, and puissance commeth from above from the father of lights, and therefore would employ themselues in the building vp of his sanctuarie, and defence of his Church, which is the true Temple where hee will be served and worshipped, carefully regarding that his word may be faithfullie preached, superstitions and scandals abolish­ed, discipline and good manours restored, and to be short, that, that order and forme which he hath prescribed in his word, may be entirely observed, without swarving either to the right hand or to the left, which is a principall peece of that duetie they [Page 36]owe vnto God: for they are in his house and among his chil­dren as rulers, who haue the gouernment of his house and fa­milie, and therefore must carefullie take heede, that such or­der as at the first hee hath set downe by his Apostles be kept and obserued of all, as long fince among the Iewes did Da­vid, Salomon, Asa, Iosaphat, Ezechtas, Iosias, Iudas, Macha­beus: and among the Romanes, Constantine, Iovinian, Valen­tinian, Theodose, Marcian: and among the French, the great King Clonis, Charlemaine, Lewis the gentle, king Robert, and Saint Lewis. All which did euidently declare in their liues the great zeale they had of the glorie of God in restoring those things that had bene corrupted in his Church, to their aunci­ent dignitie, and therefore they were rewarded accordinglie. For seeing that they were readie and willing to humble them­selues before him and to obey his worde, he hath exalted them in such sort that the memoriall, name and fame of their noble actes shall endure for euer here on earth: and they themselues shall shine continually in heauen as pearles and starres among the happy and blessed saintes. And can their successours doe better then imitate their vertues and examples, that in the end they may participate of their blessings? If they will not thus do, it is no more expedient they should be kings, then it is for those of their subiects to beare office vnder them, who are altogether ignorant how to gouerne.

Nicephorus reporteth, A worthie example of Theodosius, lib. 11. ca. 23. that when Theodosius made choise of a master for his two young sonnes Arcadius and Honorius, to bring them vp in the feare of God, good learning, and ciuility of maners, he vsed these words vnto them, My sonnes I haue chose you the most graue and vertuous scholemaster that is this day to be found in all our dominions, whom I command and charge here in your presence to teach and instruct you in such things as are requisite for the education of a Prince, and to furnish you with all kind of good and vertuous precepts: to the end, that if hereafter I see you haue endeuoured to learne them, and to go­vetne your selues according to those rules and precepts which haue bin giuen you, I may leaue you inheriters of my goods and Empire. Otherwise I may not do it, nay I ought not to do it, as well for our owne honour as the good of our subiects. We may [Page]learne by the words of this wise and godly Emperour, what we are to thinke of a prince euil brought vp, A sle simill­tude. and in what danger his estate is, when he wanteth wisdom to manage his affaires, and to bridle his affections, as occasions are offered: for it is, as if a child should be set vpon an vnruly horse without a bridle: or as if a pilot should take in hand to gouerne a ship without a sterne. Which Salomon wisely remembring at such time as God offred to giue him whatsoeuer he desired, 2. King. 39. whether it were honour, riches, might, health, or long life, reiecting all those things as lesse necessary, he only desired sufficient wisdom to gouerne the kingdom, which God had giuen him: there to administer iustice indifferently to all his subiects. Where with God was so well pleased, that he forthwith graunted his request, giuing him with all so much honour & riches, that he was the most magni­ficent & mightiest king that euer was before or after him.

S. The third reason to hīe­ble vs, is to consider that a prosperous estate is verie dangerous & slipperie. Lib. 4. in the beginning. Basil saith, that it is as difficult a matter to bridle our affecti­ons in prosperity that they swell not, as it is to keepe them that they be not throwne downe in aduersity. And this is true. Nay it is more hard as Abdolonim answered Alexander the great, when he made him king of his cuntry. Q. Curtius reporteth the story, which I will recite briefly, for that it is most notable. This Abdo­lonim was a poore labouring man, with whom Ephestion Alex­anders great friend had much conuersed, as taking great plea­sure in the company and communication of this good man, ad­miring his wisdom in the gouernment of his family, and all o­ther his domesticall actions. Now when Alexander had conque­red the city and all the cuntry, hee demanded one day among his friends & counsellers, whom they thought meetest to make king thereof, and to gouerne it in his absence: whereto Ephesti­on answered, that in his opinion none was more meete then his host Abdolonim. The king in regard of his friend, and for the good report he had heard of him, presently sent for him, put­ting vpon him princely robes, and giuing him the gouernment of the country. The poore man though astonished with this sodaine aduenture, yet notwithstanding humbly thanked the king, and with so an assured countenance, graue modesty, and such wisdome, that the king had him in great admiration. Af­ter many words passed betweene them, in the end Alexander [Page 37]demanded of him how he had maintained himselfe, and in what maner he had indured his pouertie. Much better (saith he) then I feare me I shall endure my prosperity. This is the point of the storie which I would apply to this my purpose, to prooue that it is a more difficult thing to conteine ones selfe in prosperitie, then in poore estate and miserie: for that the fe­licitie of this world is, as it were, a fat and foule ground, where the waies are more durty and slipperie then are the barren and sandie grounds. Wherefore it is requisite that princes, and such as God hath placed in higher estate then others, shoulde often meditate hereof, and of whatsoeuer else may humble them, and that they should furnish them selues with wis­dome and discretion, the better to withstand the fine flat­teries, and colourable treasons of their flesh, and fond for­tune.

Humility (as saieth Saint Chrysostome) is not onely the foundation of Christian religion, but also of all true felicitie. Of true and false humility And to this purpose may that be applyed, which that great ora­tour Demosthenes sometime spake of pronunciation, who be­ing demanded what was the first, second, and third especiall point of rhetoricke, answered alwaies Action: so may we like­wise say of true humilitie, that it is the principall part of Christi­anitie, and as it were all in all, yea the life and soule thereof, so that it be true, entire, and vnfeigned. For there are some that are counterfeits, who haue nothing but the colour and shewe of this vertue, & as it were the skin, wherwith oftentimes is co­uered great and wonderfull ambition. Saint Gregorie the de­uine in that funerall sermon he made at the buriall of his fa­ther, setteth downe certaine markes whereby it may bee knowne, for that in his time there were many philosophers, yea and some of the ministers of the Church, who by their hypocrisie abused many men. Market to know hypo­crites by. There are some (saith hee) who haue a superficiall and outward humilitie, wherewith they are couered, thereby to appeare the more holy, imita­ting herein foolish women, who for that they want beau­tie, colour their faces with paintings, one would iudge by their countenances that they are but counterfaites: they writhe the necke, they hang down their heads, they speak low, [Page]they looke to the ground, they clippe the haire of their heades, they go slowly and easily: but Christian humility consisteth not in this, but in the spirit and mind of man, when as we presume not of our owne selues, and that we rather desire and long after the truth in deed more then the apparance, and outward shew thereof.

We may see at this day more then euer heretofore, that this, which this learned doctor wrote, Against the feined humi­litie of our time, and wherein con­sisteth true humilitie. is most true, & that there are none more ambitious then such as make a shew and profession of humility. I will not speake much of it, least I should seeme to teach that which euery man knoweth, but my desire is, and I beleeue verily that all such as haue the feare of God doe so, that euery one should thinke that true humilitie lieth not in the out­ward shew of apparell, nor in the countenanee and visage of a man, but in the mortification of our affections: & among other of this deadly and damnable pride, which springing and increa­sing with vs, so bewitcheth vs, that there is no man in the world which hath not some kinde of liking of himselfe. The Philoso­phers could say, that true humility consisteth not in mens out­ward shewes. Cloaked bu­militie plea­santly tanted. It is reported that Socrates seeing Antisthenes the Cynicke Philosopher bragging of his old cloake which hee did weare, shewing with a vaine ostentation, the hole that was in it, as if thereby his humility should appeare the greater in not dis­daining to weare so bad a garment, and taxing therewithal the pride of other men, who were sumptuously apparelled: I see (saith Socrates) the pride of Antisthenes through the hole of his cloake. The like is reported of Plato, who was as curious & neate in his apparell, as carefull to haue euery thing in finest ma­ner about his chamber, into the which when as vpon a time that dogged Diogenes entred, and seeing his bed trimly and exqui­sitely made, hee forthwith wallowed vpon it, saying, that hee would stamp Platos pride vnder his feete: Yea (saith Plato) that you will, with an other pride far greater. Whereby wee may e­videntlie see, that humilitie consisteth not in the contempt of ciuilitie and good maners, much lesse in an affecting of rude­nesse and clownishnesse, but rather in a dislike and displeasure we take at our selues, proceeding of the acknowledgement, and liuely feeling of our poore and miserable estates.

[Page 38]Nowe forasmuch as there is nothing more hard and difficult then to knowe our selves, Before the end of this discourse, be setteth downe the meanes howe to know our selves, and by consequent, to attaine to true hu­militie. as some of the olde writers have truely said, and that the inordinate love, that many beare to wards them selves, doth so dazell their eyes, that they doe not perceive their owne imperfections and blemishes: and considering withall, that of all other studies we are least carefull to learne this; ra­ther delighting to heare ourselves flattered, then to be truly and syncerely admonished: it is requisite before the ende and con­clusion of this discourse, that we set downe some short and com­pendious way howe to come to the knowledge of our selves, without the which it is impossible that ever we should attaine to true humilitie.

The first and the principall meanes (in my opinion) is dili­gently to reade the Scripture, The first meanes. and carefully to note those places which doe touch the corruption we have naturally in vs: as that in Genesis, Chap. 6. Psal. 62.9. that all the cogitations and thoughtes of our hearts are evill. And that which David saith, that the children of men are lighter then vanitie: as also that which Ieremie saith, Chap. 17.9. the heart is deceitfull and wicked above all thinges, who can knowe it. And Iob saith, that man drinketh iniquitie like water. Chap. 15.16 And that which Christ Iesus him selfe saith, Iohn 3.6. that which is bome of flesh is flesh: which is as much as if he should say, nothing but filth and corruption. And likewise that which Saint Paul saith, Rom. 3.10. (alleaging many sayings of the Prophets) There is none righ­teous, no not one; there is none that vnderstandeth, there is none that seeketh God. They have all gone out of the way, they have bene made altogether vnprofitable, there is none that doeth good, no not one: but contrariwise, their throate is an open se­pulchre, they have vsed their tongue to deceite, the poison of aspes is vnder their lippes, their mouth is full of cursing and bit­ternesse, their feete are swift to shed blood. Destruction and ca­lamitie are in their wayes, the way of peace they have not knowen. The feare of God is not before their eyes.

Man must therefore (the better to knowe his owne nature) observe these and the like sentences in reading of the scriptures, and diligently to ponder them in his minde, not for a day or two, but all his life long, and to make them serve as as a glasse to be­holde the face of his owne soule, and that as curiously to viewe [Page]him selfe in this glasse, as women in attiring themselves do looke in their glasses; if he doe thus, he will not long be in love with his owne beautie: for the more he beholdeth him selfe, the more wrinkles he shall see in his owne forhead, and shall every day see him selfe more foule then other.

Secondly he must compare him selfe with other creatures of the world, The second meanes. whome he shall perceive even to the least of them, to observe and keepe that order which God hath prescribed them in their creation, and that among all the other creatures which sing praises to God in their kinde, man onely is alwayes out of tune. Wherefore if he will boast and exalt him selfe above the other creatures of God whosoever they be, he sheweth therein as much wisedome as did that foolish Thersytes, who preferred him selfe before Achilles, & all the other great lords of Greece. Or as if a creeple would take vpon him to runne with a swift and light lackey or footeman.

Thirdly he must keepe an Ephemerides, The third meanes. or a daily account how he doeth spend his life, and following the counsell of Cleo­bulus, set downe in the morning howe he will spend the time till night, and in the evening take a reckening of his dayes worke, that so keeping a true account of his thoughts, counsels, worke, deliberations, and affections, he may the better see howe farre his evill deedes surmount the number of his good works; which if he do, he shall alwayes finde him selfe indebted to his lord and master ten thousand talents at the least. Chap. 9.3. For if that iust man Iob after he had made his account, said, that he could not answer one for a thousand: Esay 64.6. Iere. 14.7. Dan. 9.5. Psal. 6.19.32.37. If Esay, Ieremie, and Daniel acknowledged that their sinnes, and the sinnes of their fathers were innumerable: If David, a man after Gods own heart said, that his sinnes were in­finite: what shal other thinke? hath man therefore who is over­whelmed and surcharged with so many and great debtes, any cause to vaunt and bragge of him selfe?

Fourthly, The fourth meanes. if he be clothed with any graces & gifts of God, that he put thē off & behold him self all naked as he is by nature. For there are many that deceive them selves in this, & that thinking that they have some smacke of wisdome, iustice, liberalitie, and tēperancy, do forthwith waxe proud & glory therein: as though by their own industrie & labor they had atchieved these vertues, [Page 39]& yet indeed whatsoever any mā hath, it is given him frō above, & that wisdō with al the other ornamēts of the mind, as strēgth, beauty, & comlines of body, are moveables & jewels which god hath liberally lent thē, to the end that his servants being so beau­tifully apparelled, might do him the greater honour. If then man hath nothing of himselfe which deserveth cōmendation, whereof wil he glory? nay, if the best things he hath deserve reproofe, why should he not demeane him selfe in more humble manner?

This also is very availeable to teach vs to know our selves, The fift meanes. & to discerne whether there be any thing in vs worthy cōmenda­tion, if we would consider what we ought to be. For as long as we make our cōparison with others who are worse then our selves, we think highly of our selves, & cōmend our own vertues. For as (the proverbe saith) he that is pore-blinde may go for a king a­mong such as are starke blinde. But if we wil examine our estate with our original, which is the image & semblance of God, and compare man as he now is with the first project, & as he was, we shall quickly confesse that to be true of all men, Esay 5.1. which Esay spea­keth of the vine (that is, of Israel & Iuda the chosē of God) that the first plant was very good & fruitful, but now it is become wild, & like vnto the brembles and briars, nay we may say more, (& that truely) that it is like a wood full of briars and thornes.

We ought also to consider by whō men are praised, The sixs meanes. for if such as praise them be not wise & honest, their praise is nothing but a dispraise. Antigone (after the death of Zenon) was wōt to say, Plutarch in his apotheg. that his stage was throwen down, meaning thereby, that he was the only man whom he thought meetest to iudge of his actions, and by whose sole and only approbation they might be allowed or disliked. Phocion having made an eloquent oration before the people of Athens, perceiving that the multitude did highly com­mend him for it, demaunded of such as stood next him, if he had vttered any absurd or foolish thing: giving vs thereby to vnder­stand, that we ought alwayes to suspect the applause of the peo­ple, not onely for that they can hardly discerne betweene vice & vertue, but also because their affections are so corrupt, that often times they embrace the evill rather then the good, and yet not­withstanding these are they by whome the ambitious sort of men doe so greedily seeke to be commended, which may be ea­sily perceived by the examples of the Grecians and Romanes: [Page]for what banquets, sportes, playes, triumphes, and other prodigal and excessive expenses made the great princes of those nations, to winne the good willes of a light and brainsicke multitude? and doe not many Devines, Phisitions, Captaines, and such as are accounted wise men, by whose commendation other mens actions should either stand orfall, run in the same path? where­in we doe notably bewray our folly. For we would scorne that man, that would bring a blinde man to iudge of colours; and yet we consider not, when we endevour in this ambitious man­ner to get the favour of the ignorant sort, that we commit the censuring of our life to a witlesse multitude, and such as can not discerne betweene good and bad.

The last and principall thing which we ought to doe, The 7. and principall meanes to knowe our selves. is to consider our selves in the iudgement of God. For as the inno­cencie of a man is never throughly tryed, vnlesse it be well exa­mined before a wise and severe iudge: so likewise doe we not knowe who we are, if we be not tryed before God, that great Iudge, who seeth and knoweth all thinges, and who hath all the informations and processe of our lives, and vnderstandeth the very thoughtes and counsels of our heartes, according to the which we must either be acquitted or condemned. For he being without al affection, by reason of the purenesse and synceritie of his essence, can no wayes be corrupted in his iudgement, and therefore most meete to iudge the whole worlde. Wherefore it is convenient, that every one committing his cause vnto him, should not thinke his actions iust and lowable, vntill they bee so approoved by his sentence; in thus doing, no question but it will quickely abate our pride. For if we be afraide of mortall iudges, who may be abused and corrupted, and that there is no man be he never so innocent, seeing his processe drawen, and his reputa­tion in hazzard of their iudgement, but imagineth that his inno­cencie can not be so great, if all his doing be well examined, but that he shall be found faultie in many pointes. What shall we then do considering the justice of our God, who by reason of his infinite wisedome can not be ignorant of the secret thoughts of our heartes, nor yet will dissemble them considering his im­mutable will, by reason whereof he will in no wise decline from the trueth? Shall we not confesse then (setting before our eyes [Page 40]such a iudgement as this) that we are but dust and ashes, as did Abraham? shall we not hide our selves before his face as did Helias? shall we stande before him seeing Iob was throwen downe? shall not we desire him, with David, not to examine our offences, but for his mercie sake to forget them, and to bury them in the grave with his sonne Christ? Yes surely, and to moove him to be the more gratious vnto vs, with these our humble petitions we would put on sackecloth and ashes, as did Daniel in Babylon, and in so doing we would soone shake off the former opinion of our owne vertues, considering we must appeare in the presence of our God, before whome (considering our manifolde imperfections) we can not stande, but we must needes be as much ashamed, as any diseased and ragged beggar would be in the presence of a great and mightie prince.

[Page 42]THE THIRD BOOKE. Against Anger.

THese two former vnbridled affections of the minde, The originall cause of an­ger. whereof we haue spoken al­readie; doe engender a third disordered passion: and that is anger and wrath: which of all other is most fierce and ra­ging. For this doth not onely vexe the minde of him in whome it raineth, but it disquieteth those who converse, and associate them selves with him: and that in such sort, that it set­teth at variance even such as are deerest friendes: as the father and the sonne, the servant and his master, the wife and her hus­bande: the consideration whereof, ought to moove all such as love their owne and other mens quietnes, carefully to avoid this vexation of the minde, and wisely to consider first of all, the mischiefes that it engendereth, and the euils that produceth it: and finally, the meanes and remedies to correct and bridle it.

The most dangerous and perilous mischiefe, It extingui­sheth the light of reasō. that this chol­lericke and wrathfull affection engendereth is, that it cleane ex­tinguisheth the light of our naturall reason, without the which we can take no order nor counsell, for the managing of our af­faires. And therefore it may very fitlie be compared to a tyrant, which murdereth the nobilitie and wise counsellours of that common wealth, which hee hath conquered, to the ende there may be no man that may oppose himselfe against his tyrannie, or any waies hinder him, that hee may not raigne as he list. For having deprived vs of all counsell and vnderstanding, and, as it were, taken the government of our persons into her owne hands, thrusteth vs headlong forward in our actions, and driveth vs on with great and exceeding violence: as appeareth by ma­ny and sundrie examples.

Simeon and Levi, being in a great rage for the ravishment of [Page]their sister Dinah, determined (what so ever came of it) to put al the citie of Shechem to the sword, without respect or considera­tion in what daunger they put them selves, their children, their brethren, and the whole familie of their father, neither yet pitty­ing the innocent people of the citie. 1. Sam. 25.13, 22. David vnderstanding by his messengers that Nabal had refused to send him such pro­vision as he demanded for himselfe and his souldiours, deter­mined in great rage to sacke his house, and spoile him of all he had, and to put them to the sword, contrarie to al iustice, and flat against his wonted clemencie: for in the administration of his af­faires, and tolleration of iniuries offered by his enemies, hee was the most patient and mild Prince that ever was. But there is no vertue so mightie, which is not vanquished by this distempe­red affection, if it once entreth and setleth it selfe in our hearts.

Theodosius the Emperour, Theodoret. 5. booke of his ecclesiasticall historie. 17. chap. Sozom. 7. booke. 24. chap. being advertised that the Thessalo­nians had slaine one of his servants, sent forthwith his souldiors to put the whole citie to fire and sword, and in this his wrathfull displeasure (without all kinde of iustice) commanded to slay as well the innocent, as the offendour. Who, but for this onely fact, was the most prudent and wise governour of all the Romane Emperours.

These and the like examples, may teach vs the nature of this passion, and the force that it hath to master our naturall reason; seeing that it hath caused so many excellent personages to com­mit so barbarous and strange cruelties. And we may learn here­by carefully to beware thereof, seeing that where it beareth the sway, iustice and iudgement are quickly driven out of the dores.

Gregorie saith, that a patient man, and he that is slow to an­ger, is most commonly wise: which is evidently prooved in A­lexander the great, Quint. Curt. Plutarch in his lives. who in his youth, and so long as hee kept him selfe within the bounds of modestie, and the limits of that vertuous education wherein he had beene trayned vp alwaies, shewed him selfe the most prudent and best advised of all his counsel, though he were excellently furnished with many expert captaines, and sundrie grave counsellours for matters of estate. But when as (through his great prosperitie) he became proude, [Page 43]and pride engendered wrath, impaciencie, impudencie, and outrage; then began hee to fall to dronkennes, and despise the Macedonians, by whose vertue and valiancie he had conquered all Asia, disdaining to be called the sonne of Philip his father, being a mortall man, and would needs be accounted a god, pro­ceeding on forwards to the murdering of his friends, and com­mitting many other outrages, which afterwardes (though too late) brought repentance, which is a thing incident to all rash and hastie persons. The Athenians enacted a lawe, that their Oratours and counsellours in pleading for their clyents, should not labour to moove the Iudge to pitie or to choler, either in the beginning or ende of his speach: meaning hereby that there is nothing that more hindereth the vprightnesse of our iudgement, then such perturbations and troubles of the minde. Which thing Iulius Caesar likewise declared ro the Senatours of Rome, seeing them so passionate, at such time as they were assembled to take counsell for repressing of Catiline, and the rest of the rebels; as also to consult of the punishment of such malefactours as were alreadie in prison, attainted, and convicted of hie treason.

The passions of the minde (saith he) and especially anger of all other, so darkeneth mens vnderstandings, that they can nei­ther see the equitie, nor truth of things. Seeing then, we haue no­thing more excellent then our reason and vnderstanding, which make the sole and onely difference between vs and bruit beasts, and that they be so spoiled by this choleticke passion, that they will stande vs in no steade, shall we not be very carefull and cir­cumspect to avoid it?

Of all other parts of our bodies, How careful wee ought to be to preserue our reason. we are most carefull to pre­serve our eyes from hurt, for that they are, as it were, the watch­men for all the rest of our members: and shall we not likewise be vigilant for the preservation of our reason, seeing without it we can neither doe, nor speake any thing aright, but are like vn­to poore travellers wandring in a wildernesse, not knowing which way to take, but going forwards at all adventures? was not Poliphemus with his great and monstrous bodie, in greater miserie, after that Ʋlysses had put out his eie, then he was before? in like manner all wicked men, and especially great and migh­tie [Page]Potentates, for that they are in the viewe of the whole world, are in most woful estate, having lost the vse of reason, either by ignorance, slouth, or any passion what so ever. We abhorre drunkards for that so long as they are drunken, they are with­out sence and vnderstanding, differing nothing from bruite beastes but in shape and portraiture onely. In like manner for the same cause must we flie from this cholericke passion, which like a whote and fervent fever so troubleth our mindes, that so long as we are possessed therewith, we cannot vnderstande, much lesse speake anything that savoureth of reason. If volup­tuous and sensuall pleasure have alwaies (and that most iustlie) beene blamed, for that it transformeth men into beastes: shall not choler likewise be condemned, seeing there is no other dif­ference betweene them but this; that the one turneth men into swine, and the other into Lyons and tygers, & such like savage and cruell beastes.

There is nothing that we ought more to esteeme, How greatly we ought to feare anger. then the Image and similitude of God that is in vs, the which consisteth in the knowledge and vnderstanding of our hearts: and con­trariwise, there is nothing that ought to feare or dismay vs more, then the losse of this knowledge, and the obscuration of this light which we have of our God, thorough the smoake of these cloudie passions, engendered in our natures, as it were, briers and brambles, through the malediction of sinne. And as out of our hearts springeth the fountaine of our life, so also from rea­son proceedeth the spring of honest and vertuous living, which incontinently faileth and perisheth, as soone as the spring decayeth, and therefore it is requisite that we imbrace vertue, and seeke to live honestly, and that we most carefully provide for the preservation of the health of our reason, eschewing so neere as we may, what soever may be hurtfull vnto it: as all vnru­ly motions of the minde, and choler especially, which is an ene­mie to patience and all moderate actions what so e­ver. Choler ex­tinguisheth all goodnesse, and first of all the stare of God.

Seeing then, that anger taketh away the vse of reason, we in­ferre thereof that it breedeth the ruine of all vertue, and princi­pally of all pietie and feare of God: seeing it provoketh vs to blaspheme the name of the Almightie: and withall seeing [Page 44]that it engendereth hatred towardes our neighbours, and no man hating them, can pray vnto God as he ought, or desire his mercie for the remission of his sinnes, seeing it is promised with this condition, that we should forgiue our enemies their offen­ces. If then the principall parts of true religion, be faith, prayer, the feare and reverence of the name of our God, to all which, this angrie humour is a mortall enemie, it must needes be infer­red, that if we suffer it once to rest in vs, it forthwith draweth vs to a contempt and mistrust of God.

And as this passion is contrarie to the service we owe vnto God, Charitie. so doth it directly oppose it selfe against charitie, which is due to our neighbours, and by consequent, to all the comman­dements comprised therein. And if the lawe be a worde of life, and that he which meditateth therein day and night be blessed, are not these vnhappie and dangerous passions, which make vs so boldly to transgresse this law? Choler likewise is an enemie to iustice, which cannot be administred but by quiet, moderate, Iustice. and temperate men: and therfore Tullie saith, that where braules are, there lawes beare no sway; and Antigonus thus answered one, who made an excellent and eloquent oration before him, in the commendation of Iustice, at his entrie into Asia with a mightie armie: art thou so vnwise (saith he) to speake of Iustice to a King, which hath his sword in his hand? Marius likewise that great Captaine of Rome, who had beene seven times Con­sul vnderstanding that some blamed him for that he did many things in the warres contrarie to the lawes and customes of the common wealth, said he could not heare them for the noise & clattering of the weapons: signifying hereby, Modestie. that where wrath and anger raigneth, there is neither equitie nor iustice. It like­wise ouerthroweth all modestie which is the first vertue a chri­stian ought to learne in the schoole of Christ Iesus, & the badge and token to know a regenerate childe, and him in whom the spirit of God inhabiteth.

In like maner it destroyeth patience, Patience and humility. which is a vertue most necessarie for all Christians to retaine them in that hope they haue in God: whereto they ought likewise to leane in their as­saults and temptations, least they stumble and fall. Likewise it robbeth vs of humilitie, which should so mortifie and bridle [Page]our affections, that we be not mooved at anything that may be­fall vs.

It expelleth the tranquilitie and peace of the minde, Peace and the ioy of the minde. which Christ Iesus brought vs at his comming into the worlde, and left vs at his departure as the most precious thing he had: as al­so that spirituall ioye and consolation, which enlighteneth that darkenesse which ordinalie afflicteth a CHRISTI­AN man, and many other reliques of sinne, the pricks and stings whereof hee often feeleth after his regenerati­on.

It taketh away also that magnanimitie and courage, Magnani­mitie. which doth not onely consist in the resisting of the assaults and alarmes of forraine enemies, but also in the beating downe of those rebellious motions which would rise vp within vs, if they were not brideled and kept in awe by rea­son.

In like manner it taketh away that facilitie from vs, Affabilitie. which should make vs so affable vnto all men, that none should feare to converse with vs, or should not be grieved to forsake vs.

Moreover it bereaveth vs of all compassion, Compassion which we should vse towards our neighbours to comfort them, and to be grieved with them in their afflictions, to support them in their infirmi­ties, to withdraw them for their errours, and to be sorie for those sinnes which may happen either to bodie or soule.

And it taketh away gravitie, Gravitie. which is most vnpleasant, beeing accompanied with choler, and so maketh vs fit, either to instruct or correct such as are vnder vs, who must be taught their dueties friendelie, and exhorted to well doeing, rather by reason then by rage.

And in a word, Choler is the cause of the confusions and troubles in the world. there is nothing more contrarie to that socie­tie and humanitie, which should be among men, then this passi­on. For it is as the roote and spring of the greatest part of the tumults, warres, partakings, brabbles, murthers, and desolations that are in the worlde. For howe many mortall and deadly bat­tels have there beene for small trifles? what troubles in the law? what falling out among most deere friends? what enimitie and heart-burning hath this vnrulie affection bred? the gentleman to revenge him selfe and wreke his anger, selleth or giveth away [Page 45]his landes, and often hazardeth his honour, his life, and liber­tie. The marchant leaveth his trade, the husbandeman selleth plough and cattell, the artificer his tooles, and all to maintaine his suite against his enemie, and to satisfie his owne angrie minde. And the case is so much the more lamentable, for that such men are accounted vertuous and of great courage; as though Moyses, David, and Christ him selfe, were lesse vertu­ous then these men, or as though there were not greater com­mendation in bearing wrong, then in an obstinate desire of revenge. And it is not sufficient for vs to love this vice, but wee must needes give it a good and vertuous name. Is not Esay his prophecie verified in vs, that wee call e­vill good, and good evill? for wee live in those times when as this fault is but too common; for veritie a­mong most men is not regarded, and lyes and fables are received as vnfallible truthes. Superstition is adored in the greatest part of the worlde, and true religion accounted as a late invention of newe vpstart wittes. And to come neare to our purpose, milde and gentle behaviour is accounted faint-hearted cowardlinesse, and a revenging minde is honoured with the commendation of a heroicall and noble spirite. And if this were the errour of the common sorte, it might bee more patiently borne withall: but the better sort (which is an exceeding shame) or to speake more fitlie, a desperate impudencie, doe approove it by their consent. For if a man will endure the lie to be given him, as fearing the commaundement of God, which forbiddeth revenge, & therfore committeth his cause vnto him, he is straight noted with the brande of infamie. If hee be a souldiour, hee is straight disgraced and thrust out as a cowardlie beast, and one of no stomacke or valour, though in deede there be none more valiant, then such as can vanquish their owne affections, seeing they be the most daungerous enemies we have, and so accustomed to overrule vs, that they are al­most continually our masters. I can but wonder that among such as carie the reputation of wise men, there should be a­ny that woulde iudge the revenge of everie wrong, to bee a noble and an heroicall action. For this is as if [Page]one should commend the diseases of our bodies, or the brakes and thistles in our grounds. Sundrie si­militudes a­gainst revēg. But the perturbations of the minde are so much the more dangerous, by how much the remedies of them are more difficult. Would we not account him a madde and furious man, that would set fire on his owne house? and what shall we then thinke of him, that setteth his owne heart on fire, and burneth him selfe? S. Augustine saith, that as vineger spoy­leth the vessell wherein it is kept, so doeth choler marre him in whome it aboundeth.

First of all it troubleth his minde, Choler dis­figureth body and soule. and confoundeth all his thoughts: next to this, it maketh him stammer in his speach, sometime speaking aloud, sometime low, with such hacking and chopping of words, as his furious rage will not suffer him to be vnderstood: likewise it altereth and changeth his countenance, it maketh him frowne, and his eyes flame in his head, rowling vp and downe without ceasing, he biteth his lippes, he blusheth, he waxeth pale, he striketh with his hand, he pulleth his garments, and turneth his hatte sometime on this side, sometime on that side, he goeth apace and forthwith standeth still, and stampeth against the grounde, everything displeaseth, every thing offen­deth; he goeth and commeth, and maketh as many countenan­ces, as doth the parasite on the stage: but there is difference, for the one is pleasant and gamesome; the other as frowarde and troublesome: Matth. 2.16. Nom. 22.27, 29. Plutarch in his treatise of anger. Sophocles in his tragedie of Aiax. these men chafe at all they meete, without why or wherefore. Herod in his anger murthered the young infants; Balaam smote his asse, and wished a sword to kill her. Xerxes threatned sea and lande. Ajax tooke his sword to fight with a flocke of sheepe.

And whome will they spare, when as they will not sticke to fret and fume against God, the time, and them selves, pulling themselves by the beards, who have not hurt them, like vnto dogs which bite at the stone that is throwne at them, having no pow­er to hurt any thing else? They smite every one they meete, and spare none, and there is no man which is not vtterly spoiled by this passion. Every one abhorreth a wrangling and contentious person; every one looketh carefully to fire, for feare of harme: and shall we not take heede of this cholericke passion, which is as dangerous as a flaming fire, wasting and consuming what so [Page 46]so ever it toucheth, and can not bee quenched but with great difficultie, beeing once but a litle kindled.

And if so bee the ruines and desolations of beautifull and wealthie cities, the destroying of countreyes, Choller is as it were the bellowes wherewith Satan blow­eth vp so ma­ny mischiefes the death of good men, the breach of lawe and justice, the disorder and confusi­on of all thinges be most pitifull and lamentable mischiefes: what shall wee thinke of the cause of all these? All our concu­piscences & lustes are as snares for the devill to catch vs, & there is none of them more fitte then Choller for to accōplish divelish devises, that is, to sowe discorde, murthers, and slaunders of the trueth, and it is evident that tyrants and heretikes which have bene the pillars of the synagogue of Satan, and his vice­royes in his empire, have alwayes beene verye chollericke per­sons, peevish, frowarde, selfe-willed, and sworne enemies to all peace and quietnesse. Wherefore, Iam. 3.13. if (following the coun­sell of Saint Iames) wee will not suffer this humour to dwell in vs, wee must walke in meekenesse and gentlenesse. For as the Devill is contrarie to light beeing the prince of Darkenesse, and opposeth him selfe vnto the trueth beeing the father of lyes: so is patience and meekenesse contrario vnto him, being the spirite of dissension and revenge.

VVe abhorre savage and cruell beastes beeing afraide of their hornes, hoofes, and teeth: It maketh vs worse then wilde beastes and turneth men into devils. and there is nothing more fearefull to beholde then a furious chollericke man, when hee hath his harnesse on his backe, his sworde in his hande, his dagger by his side, his harquebuze on his shoulder, who if he were borne so, as hee afterwarde maketh him selfe, he were the straungest and most terrible monster of all the worlde. Ought wee not then to eschewe this monstrous passion, which doeth not onely transforme vs into beastes, as Circes did Vlysses com­panions, but also turneth vs into devils? The Spirite of GOD which hath regenerated vs, hath likewise tamed vs, and of wolves hath made vs sheepe: contrariwise Anger reduceth vs to our olde estate, and of sheepe maketh vs wolves. Our principall scope, and the ende of all our actions and counsels shoulde tende to the profite and benefite of our neighboures: but Choller and immoderate anger tendeth wholly to their de­struction.

[Page]If then our actions be measured by their ende, it is impossible but that whatsoever we speake or doe in choller, should be out of order; seeing it maketh vs decline and wander from a good ende. A Christian therefore ought not to be yrkesome or trou­blesome, but pleasant and acceptable; so applying him selfe to the humours of such as he converseth with, that his wordes and actions may not give any iust cause of offence; otherwise he shal never knowe how to instruct the ignorant, correct the offender, comfort the comfortlesse, or profite his brother in any smal mea­sure. For whatsoever proceedeth from a frowarde man is very bitter and vnpleasant, and as it were sweete meat mingled with bitter gall. Wherefore if we desire to shew effectually that wee are not borne for our selves onely, but likewise for the benefite of our neighbours, wee must strive to be modest and humble minded, vsing all curteous and milde behaviour, which is more forcible to perswade, then all the rigorous proceeding that may be invented. In a worde, we must imitate our good God, with whome (as David saith) is both mercie and forgivenesse.

It is reported that the Sunne and the winde standing at vari­ance which of their forces were greatest, A pretty fable shew­ing that meekenesse is more availe­able then churlishnes. were in conclusion both contented to trie their might vpon a poore wayfairing mā, and having agreed, that he should be accounted most puissant, which could first take away this travellers cloake; the wind be­gan to puffe and blowe in most raging manner, bearing downe trees, houses, and Churches, but the poore man holding his cloak with his hands, turning his backe to the wind, kept his garment in spight of these raging blasts: which when the Sunne percei­ved, assayed an other way to winne the victorie, and heating the man by little & little with his hote beams, so warmed this travel­ler, that by reason of his great sweating he was content to lay a­side his cloak. This is a fained tale. And yet vnder this, the old wri­ters would teach vs thus much; that the best meanes to perswade men is to be milde, Plutarch in his treatise of anger. gentle, and curteous. Plato seeing the great austeritie of Xenocrates, did oftē exhort him in the presence of his other scholers to do sacrifice to the Graces, to the end they would graunt him a more milde and cheerefull countenance, fearing that his knowledge should bee altogether vnprofitable, vn­lesse his severitie were mixed with some moderate mildesse.

[Page 47]If then too much austeritie doth so hinder vs from bettering and profiting other men by any knowledge that we have: what shall wee say of this waywarde and frowarde affection which whollie disgraceth all our actions, and as it were, quite spoyleth the complection of all those goodly and laudable vertues that are in vs? for neither wisedome in counselling, eloquence in perswading, nor zeale in reprooving, can please the humour of the hearer, when as they are served with such angrie sauce. If therefore we will have them pleasant, and fit for the edification of our neighbours, we must feason them with sweet and pleasant behaviour? and how should wrath be acceptable in any man, seeing in God him selfe it is most fearefull? Is not David greatly afraide thereof when as he thus praieth: O Lorde, Psal. 6.1.38.1. re­buke me not in thine anger, neither chastise me in thy wrath. And yet the anger and wrath of God is alwaies iust, and there are no affections in him, that may turne him eyther to the right hande or to the left, as are in men, who are never angrie for the most part, but are violently caried by affection, without reason or regarde. If then the anger of God be so fearefull, though it be most iust and reasonable, how much more is ours to be avoy­ded, which is alwaies corrupted and soured with the leavin of some corrupt affection?

We hate and abhorre tyrannie, Choller is a most cruell tyrant. as the most mischievous and daungerous evill that may bee; and contrariwise, wee so excee­dingly love and esteeme libertie, that infinite thousandes of men have hazarded their lives, goods, wives and chil­dren, to attaine and preserve it. Which if it be true, why doe wee not as carefully flie all these immoderate passions, and especially this, which tormenteth and crucifieth vs more then all the rest? for wee have neither counsell, affection, worde, power, or part about vs, which it doth not imprison, and all to make vs wholly subiect to her inordinate desires. There are many tyrants which vse cunning reasons and coule­rable perswasions, to gayne that they would have of their sub­jects, before they deale violently with them; but this tyrant never vseth other argument to perswade, but force and vio­lence.

This choler is as a mightie tempest, breaking the mast and [Page]stearne of our lives, It is the grea­test mischief of all other. For that there is a contrarietie betweene the works of god and it. leaving nothing to guide vs aright, and as it were a violent flood that beareth away all that withstandeth it. It is as a mightie thunder, a flaming fire, a double cannon, and in a worde, as fitte a thing as the Devill coulde in­vent since the creation of man, to bring all thinges to confu­sion. If there were two beginnings of thinges, as Manes the chiefe of the Manechites have affirmed, the one good, the o­ther evill, this might well bee the seconde. For this is the prin­cipall cause of all disorder and confusion in the worlde, and a verye Antithesis or repugnauncie to everye good thing, as maye easely appeare by a comparison of the ef­fectes.

The propertie and nature of GOD is to create and pre­serve: the nature of wrath is to spoyle and destroye. The one gathereth together, the other scattereth abroade: the one comforteth, the other threatneth: the one healeth, the other hurteth: the one saveth, the other slayeth: and to bee shorte, there is as much difference betweene them, as is betweene a cruell wolfe and a carefull shepheard. VVhereof it must needes followe, that if wee love God entirely as the Autour of our lives, and of all whatsoever is requisite for the preservation of them, wee must needes detest Choller, as the greatest enemie and principall cause of most of these mischiefes that may shorten our dayes, and make them yrkesome vn­to vs.

All these passions and perturbations of the minde, as ambi­tion, Covetousnesse, pleasure, and choller, are very vnpleasant vnto vs in another man, and wee care not howe little wee con­verse with such as wee knowe are infected with them. Why doe they not then displease vs as much in our selves? For as for Povertie and corporall diseases, wee feare them more in our selves then in our neighboures: but contrariwise the imper­fections and perturbations of the spirit, are more odious in them then in our selves. If wee have but one childe, we are loath hee should be governed by a foole, nor willingly would we com­mit our carts to be driven by an asse-head, for feare he should o­verthrow them; & shall we not consider that when we suffer our selves to be transported by choller, we cōmit our selves as it were [Page 48]to be ruled by a furious person. And (as Saint Basill saith) wee seeme as though we were troubled with a breese, and delight to be galloping vp and downe we knowe not whither. Hippocrates saith, that the disease is daungerous which changeth the coun­tenance. What shall we then say of that which maketh such a Metamorphosis of the whole bodie?

Some may say that all Choller is not alike, The more se­cret that an­ger is, the more dange­rous it is. and that wise men canso cunningly dissemble their anger, that it is a difficult mat­ter to perceive it; this is true. But though it be covered, it is not quenched, no more then the fire that is raked vp in the ashes; but contrariwise, it is so much the more daungerous, and like vn­to a disease that is secret in the bodie; for if it be reteined there a while, it hatcheth hatred, which by little and little so converteth it selfe into his substance, as in short time it becommeth vnsepa­rable from his nature. Ephes. 4.26. And therefore Saint Paul exhorteth vs not to let the Sunne set vpon our anger. VVhen as our enemie inva­deth vs we seeke to repulse him by all meanes possible, least hee should set footing in our territories and nestle too neere vs; and if he be entred, we are carefull so to impeach him, that he forti­fie not him selfe. In like manner we must make such bulwarkes about our hearts, that Choller may no way enter: Because the tongue is a dangerous instrument in anger, be setteth this downe as a principle, that we being bound to glo­rifie god both in heart and word ought so much the more careful­ly to consider those faultes that anger canseth vs to commit by our wordes. but if it happen that it once entreth, and lyeth secretly in the corners of our breastes, and that it surprise vs on the sudden, or maketh way by force, we must foorthwith devise all the wayes we can to ex­pell it as soone as we may. If we have eaten poyson, wee seeke foorthwith to vomite it vp againe with all speede, and if we be fallen into any disease, we vse all the meanes we can to provide a remedie: shall we not likewise if we feele any vnruly motions of choller, and the fierie flames thereof to be once kindled in our heartes, be as carefull to coole them, as we would be to quench the fire on our houses?

The Christian man after his regeneration ought to betake him selfe wholly to the service of God, to glorifie him both in bodie and minde, so much as is possible. Our soule must conti­nually praise him with all the power it hath, and our bodie with all the partes thereof, especially our tongues and mouthes ought to bee principall instruments particularly, as it were con­secrated and dedicated to the honour of God, whose goodnesse [Page]wee ought to commende without ceasing, and extoll his Name aloude, as it were, with a trumpet: nothing ought to proceede out of them but that which is holye and preci­ous. For they are, as it were, the gates of Christian mens heartes, which are the Temples and treasures of GOD. And therefore David sheweth vs what is the duetie and of­fice of a regenerate man in these wordes. Let the wordes of my mouth, Psal. 19.14. and the meditation of my heart bee accep­table in thy sight. By this and many other places wee may gather, that the principall vse of our tongues consisteth in prayer and thankesgiving to GOD: and next to this, in instructing, in comforting, in confirming, and reprooving our neighboures in all good manner that wee may. Plutarch reporteth, that Themistocles did cut off the head of a certaine Grecian, who was sent of Embassage from the great King of Persia, for that hee had taught the Barbarians his native tongue, which might bee perverted to the harme of his countrey.

What punishment then doeth hee deserve, who beeing regenerated by the grace of God and made a newe creature, (and therefore ought to honour him, and live according to his worde, shewing all obedience both with heart and bodie) giveth his tongue (which the Holy Ghost should have, to make him sing out the praises of God his Father) to serve the Devill, in blaspheming, lying, slaundering, reviling, scoffing, and such like thinges, whereto our anger provoketh vs? This onely reason ought to remoove all the gall and bitternesse out of our stomackes. For what is there that wee ought to be so carefull of, as of the most noble and excellent parte that is in vs, and that which GOD principally requireth of vs? whereby shall men better knowe that wee are Christians, then if wee be zealous of Christes trueth? Are not these the very true badges and tokens of Christianitie, to speake of hea­ven and heavenly thinges? and as Christ saith, to blesse those who curse vs, and alwayes to speake of the praises of our God? to meditate of him, and of his lawe, and to set such a watche before our mouthes, that no vile or filthie thing pro­ceede out of them, but such thinges as may tende to the glo­rie [Page 49]of God, and edification of others as time and occasion serveth.

David setting out in his owne person the duetie of a good man in this point, Examples of godly men, & such as have bene sober in wordes. Psal. 39. saith, I thought I will take heede to my wayes that I sinne not with my tongue, I will keepe my mouth brideled while the wicked is in my sight. It is certen that nothing so evidently discovereth the thoughtes of the heart, as the wordes of the mouth. And therefore by them we are either justified or condemned. Plutarch in his life. Themistocles in his banish­ment beeing with the King of Persia, woulde never speake his opinion in the privie counsell, (whereto hee was often admit­ted by reason of his great wisedome and long experience, both in matters of warre and peace) before hee had perfect­ly learned the language of the countrey, saying that the thoughtes and cogitations of a mans heart are like vnto arrace clothes folded vp together, whose pictures wee can not dis­cerne, but as wee are tolde by worde of mouth. Socrates there­fore thus answered a woman who brought her childe vnto him to knowe his opinion of her sonnes towardnes: let mee heare (saith hee) the childe speake: giving vs thereby to vn­derstande, that the worde is the verie picture and represen­tation of our thought, and that there is no better meanes then this to knowe the very nature of the heart, and the con­ditions of men, which hereby are tryed as mettall is tryed in the furnace.

VVhat shall wee then say or judge of a chollericke man, Choller ma­keth vs to be condemned before God and man. Matth. 5.22 vn­der whose tongue lurketh the poyson of aspes, and from whose mouth as out of a grave proceedeth continually a most filthie and stinking savour. If hee who in anger calleth his bro­ther foole, deserveth condemnation (as Christ him selfe tea­cheth) what then deserve these frowarde sort of men, whose mouthes are full of bitternesse and cursed speaking? The tongue (saith S. Iames) is but a litle member, but it hath a great power. Chap. 3.5, 6. It is a fire and a world of wickednes: It defileth the whole body, & setteth on fire the course of nature: it can not bee tamed: It is an vnruly evill & full of deadly poyson. All which we must vn­derstand to be true, when as the tongue is evill governed; for if it once pleaseth God to rule and direct it by his spirit, there is no [Page]member more apte to serue him. But it is a very difficulte matter for all men, and whollye impossible for such as are enraged with furie and choller, so to bridle it, as it passeth not his boundes. It is reported in the Tripartite historie, that one confessed at his death, that with 37. yeeres studie he could ne­ver learne the first verse of the 39 Psalme, where David saith, that he will take heede that he offend not with his tongue, gi­ving vs hereby to vnderstand, what a difficult matter it is to at­taine to this vertue. Plutarch in his treatise of too much speaking. Zenon likewise thinking nothing more ex­cellent or more commendable then silence, thus answered the Embassadours of Persia, who demaunded what reporte they would make of him at their returne into their owne countrey, for that they had not heard him speake all supper while, nothing (saith he) but this, that you have seene an olde Athenian keepe silence at a great feast, teaching vs hereby that it is no lesse diffi­culty wisely to keepe silence, then to speake advisedly, and to at­taine the one, we must at chieve the other.

Choller knoweth not howe to be silent, Chollericke men runne headlong in­to all kind of mischiefe. Iudg. 9. but is very rash and headie in every thing, whereby it happeneth that these hastie headded persons runne often into such daunger as they never get out. Abimelech being Captaine of the Israelites, having over­come the Sichemites layde siege vnto Tebez which hee tooke; and seeing a great parte of his enemies had saved them selves in a castell within the citie, in a great rage ranne thither to be­siege it, and comming very vnadvisedly too neere the gate to set it on fire, was most dishonourably wounded by a woman, who cast a piece of a milstone vpon his head, and fearing it shoulde bee reported that a woman had slaine him, caused his page to thrust him through with his sworde, who might have saved him selfe and vanquished his enemies, if (with modera­ting his wrath) hee had stayed a while, and left them to necessi­tie, which woulde soone have compelled them to render them selves to his mercie. 1. Mac. 6.43. Eleazar the brother of Iudas Maccha­beus, in the battell which was fought betweene the Iewes and Antiochus Eupator, perceiving that one of the Elephantes was armed with royall harnesse, and more excellent then all the other beastes, supposing that the King shoulde bee vpon him, [Page 50]in which conceit of his, and being violently caried forward with a desire of an immortall name, ranne bouldly vnto him through the midst of the hoast, slaying on both sides till he came to the E­lephants feete, and then getting vnder him killed him with his dagger, but the Elephant fell downe vpon him, and there he dy­ed, which was the losse of a most goodly and glorious victorie they might have attained, if their generall in a rage had not wil­fully cast away him self. 2. Sam. 16.5. Shimei perceiving in what great danger David was, when Absalom and the people conspired against him, seeing him flee away in great feare and disorder, thinking him to be vtterly cast downe, discovered his mortal hatred long before concealed in his heart, and to increase the anguish of his minde, pursued him all along the mountaine of Bahurim with cursed speeches, throwing stones and dust at him, as beeing not able otherwise to vexe him. But when as newes came that God had given David a great victorie against his enemies, and that he was returned with the lords and great men of his court; then Shimei remembring his great offence, and the punishment due for the same, imagined howe to purchase his pardon, and thin­king this to be the best meanes, went and humbled himselfe be­fore the King, confessing his fault, and craving pardon: which the King graunted vntill the day of his death, and then charged his sonne Salomon that he should not suffer the gray heade of Shimei to goe downe to the grave in peace: not to the intent he woulde be revenged, but to showe the iudgement of God to bee readie to fal vpon all those, who in a rage doe offer iniurie and violence vnto other men.

Plentifull are the examples in profane histories, Sundrie ex­amples out of prophane hi­stories. Plutarch in the life of A­lexander. to proove the manifold dangers that men have throwne them selves into, by reason of their headines. Clitus and Calisthenes were the occa­sion of their owne destruction, for that they had beene overbold in reprooving Alexander: whereas by modest and humble ad­monition they might have reclaimed him, saved them selves, and gotten the grace and favour of their lord and master. Plutarch in the life of Fab. Max. C. Fla­minius and M. Marcellus, two Consuls of Rome, both valiant and hardie souldiours, were notwithstanding in the ende both surprised and overthrowne by Hannibal, by reason of their o­vermuch forwardnes and making too hastie trial of their fortune. [Page]Whereas contrariwise Fabius Maximus, being a more sober and temperate captaine, never enterprised any thing but with great advisednesse, and with such deliberation considered of the cir­cumstances of each thing, that Hannibal could never entrappe him in his ambushes, though he placed them never so cun­ningly. Plutarch in his treatise of the difference of a flatterer and a friend. When Hieron King of Sicilie had murdered certaine of his friends, and the report thereof ranne thorough the countrey, Epicharmus who vnderstoode the matter, within a while after was bidden to supper with the King, and by reason of his abun­dance of choler he could not dissemble, but cried out as soone as he saw the King, and reprooved him for his infidelity and hor­rible murther which he had committed, saying: Why didst thou not call me to the sacrifice thou madest of thy friends? Which was the cause that he lost his owne life also, and by this meanes made the tyrant more fierce and cruell then hee vvas be­fore.

Plutarch also reporteth, that when Dionysius the tyrant as­ked the wise men of his court, which copper was the best, An­tiphon answered very readilie, that in his opinion that was the most excellent, whereof the Athenians had made the pictures of the two tyrants, Harmodius and Aristogiton. This was a quicke answeare and spoken in anger, which notwithstanding so stucke in the minde of the tyrant, that hee could never bee appeased but with the life of him that vttered it. VVhich verefi­eth the saying of Quintillian, concerning these bitter and cho­lericke natures, that they had rather loose their lives, then a bit­ter gird.

The Philosopher Zenon beeing desired by the same man, to give him in marriage his two faire daughters; answered, that he had rather see them both deade, then matched with a tyrant: whereupon it ensued within a while after, hee beeing mooved with the refusall, and thinking himselfe injured in no small mea­sure, commaunded to kill them both, and to carie their bodies into their father house, to teach him to be more temperate in his words, considering what mischiefe may happen to a cholericke man, and the daunger that ensueth of a worde spoken at all ad­ventures.

Tullie himselfe, Plutarch in his life. who by his wisdome and prudent govern­ment [Page 51]had saved Rome from the greatest daunger that ever it was in, was notwithstanding his owne destruction, for that hee could not dissemble his anger, but would needs make triall of his eloquence, in assaying howe rhetorically hee could handle his tongue, in making of invectives against his enemies, and espe­cially against Antonie; who in revenge, cut off his tongue and handes, wherewith hee had written his rayling Orati­ons.

Enguerrand de Marigny, who had ruled Philip the fayre, Examples out of French hi­stories. King of France, and governed all the whole realme as he listed, so long as the said King lived; after his decease, beeing demaun­ded what was become of a certaine summe of money, which was missed, answered he had delivered it to Philip of Ʋaloys, the late Kings brother, which the young Prince denying, told him he lied: Enguerrand being a proud and cholericke man, not respe­cting the greatnesse of the person to whome he spake, told him that it was he that lied: which word so stucke in the stomacke of this great Prince, that from that time forward he conspired his death, and never left him till he caused him to be hanged at Mountfanconn. A most notable example to make vs remem­ber into what danger anger draweth vs, when as wee will needs discharge our stomackes against great states, who cannot abide to be braved with words.

The Earle of S. Paul, The Earle of S. Paul. Constable of Fraunce vnder Lewes the xj. (as Philip de Comins reporteth) was the sooner brought to his ende, beeing apprehended by the King who beheaded him at Paris, for that in his anger he had given the lie to a gentleman of the Duke of Burgundies house, for the which cause the saide gentleman never left him, till he had delivered him into the Kings hands.

The Duke of Nemours (whose memorie deserveth to be soun­ded with the trumpe of eternitie, The Duke of Nemours. after he had gained the nota­ble victories, and beaten downe the pride of the Spanyardes at the battell of Ravenna, who were thought to be invincible) was miserablie slaine to the great and irreparable domage of the French, who by his death lost the fruite of so goodlie a [Page]victorie, for that he followed too whotly such as fled from the battell, leaving behinde him an immortall fame of his valiancie, and withall an excellent admonition to all Generals, to carrie them selves wisely and moderately, as well in prosperitie as ad­versitie.

Likewise Asahel (as is mentioned in the second booke of Sa­muel) was slaine after the victorie, Asahel. for that he followed the ene­mie too whotly: which thing Lycurgus did expressely forbid the Lacedemonians. Shewing thereby that not onely in other mat­ters, but also in warrelike affaires, the surest and safest way was, to be ruled rather by reason, which is coole and moderate, then by a flaming and furious passion: which hath beene the occasi­on of the ouerthrow of mightie armies, as those of the Romanes, which the Consul Terentius had the leading of against Hannibal at Cannas. Terentius. Which thing hath in like manner destroied most no­ble and auncient houses in Italie, as appeareth by those factious dissentions of the Guelphes and Gibelins, Guelphes and Gibelins. who massacred one an other by hundreds and by thousands, without any other occasi­on then being mooved therto by this furious and obstinate rage, which the devill had filled them with, by the permission of God, who had given them over vnto him, to the ende to punish those vile and horrible sinnes, wherewith their countrey was polluted.

Who can remember all the great and bewtifull houses, Choler the destruction of all things. Examples. 1. Abimelech Iudg. 9.45. the faire and stately citties, the rich and fertile countries which have beene overthrowne and turned topseturve, with this cursed and abominable affection? Abimelech in his wrath having rased the citie Sichem, was not content therewith, but would sow salt in all the territories thereof, to the ende to make it vnfruitfull for ever. Those of Socoth, & Phanuel. Iud. 8.16, 17.3. The cittie of Millayne destroied by the Emperor Fredericke. Gedeon handled the inhabitants of Socoth and Phanuel, al­most after the same manner: for that they refused to give him and his armie bread, when he pursued Zeba and Zalmunna. In the time of the Emperour Fredericke Barbarossa the citie of Mil­layn was wholly destroied, and pitifully consumed by fire, for that some of the citizens in despight of the Imperiall maiestie, had caused the Empresse to ride vpon an olde moyle, with her face toward the taile, which she held in her hand in steade of a bridle, carying her through the streets with great scorne of the [Page 52]beholders, vsing withall many insolent and outragious wordes. Which they paide for afterwarde with the destruction of their whole Cittie.

The inhabitants of the towne of Dinan (which is a village si­tuated vpon the river of Meuse, Dinan de­stroied by the Duke of Bur­gundie. and vnder the iurisdiction of the Bishop of Liege, transported with a deadly and mortall hatred they bare towards the Duke, made a picture as like him as was possible, dressed and adorned with his armes, and carried it to Bovines which was not farre off, where in derision of the foresaid Prince, they drewe it through a most filthie and stinking ditch: and then laying it vpon a banke, saide to those of Bovines with great bitternesse of heart; Behold the throne of your drunken Duke. Some of the wiser and more temperate sort, being great­ly displeased herewith, foreseeing the great mischiefe that might ensue, if they were not reconciled to the Duke, wrote vnto them in most loving manner, to exhort them thereto. But they beeing overcome with choler and extreme hatred, contrarie to all equi­tie and reason, killed the messenger, a thing not heard of among the most barbarous nations of the earth. Nay they proceeded farther, for the citizens of Bovines considering that by reason of their neighbourhoode, the mischiefes and calamities of warre might fortune likewise to reach to their citie, persisted still in sol­liciting of them: and to this ende, sent a little childe vnto them with letters full of amiable and friendly perswasions, to induce them to reconcile them selves to the Duke; but they tooke the infant and like Lyons and woolfes enraged with furie, tare him in pieces. Whereby we may evidently see, that the nature of this passion is to make men void of all humanitie, and to make them mount, as it were, by degrees, from crueltie to crueltie, till they come to the height of all impietie, and that God seeing the ful­nesse of their sinne, might make the blood they have shed to be powred on their heades. Which thing happened to those poore men of Dinan, for the Duke caused them to be thrown by cou­ples into the river, then rased and spoyled their citie, The inha­bitants of Arras de­stroied by the King of France. that within three daies after it was so defaced, that a man coulde hardly say, that this was Dinan.

The condition and estate of those of Arras, was not much better, who were besieged by King Lewes, for that during the [Page]siege some cholericke and hastie persons among them, in de­spight and mockage of the French men, hanged their armes vpon a paire of gallowes over the walles, where at the King, the Princes, and the whole armie tooke such indignation, that after the taking of the cittie and the execution of the principall re­bels, they rased the walles thereof, drave out the inhabitants, who were hanged in every corner of the land as rogues and run­nagates.

And hath not the like happened to the citie of Burdeux in ourage, Burdeux. for murthering the Kings Lievetenant? was it not sac­ked by the garrisons that were sent thither, their priviledges and charters cancelled, their goods confiscate, their liberties spoi­led, and their fidelitie alwaies after greatly suspected? And it was a happie turne for them, that the King was more moderate in punishing, then they were in offending. For there have beene great and mightie cities sacked and spoiled for lesser offences then this, Alexan­dria. as Alexandria, where the Emperour Caracalla caused the youth of the citie to be cut in pieces, for that some of them had spoken evill of his complection and portraiture of bodie.

Howe often hath the citie of Gaunt beene destroied, Gaunt. by rea­son of the hastie and froward conditions of some (by whom the rest of the common sort who doe not consider things to come, and little or nothing that which is present, and therefore are ea­silie drawne after) vnder pretext and colour of a kinde of zeale they have to the common wealth, and a desire to defende the li­berties and priviledges of their countrie, opposing themselves a­gainst the disordinate and vnbridled affections of their Princes, though in deede the authors of these rebellious tumults were stirred therevnto, through an ambitious desire of rule, and by this meanes would have brought in a farre more insupportable ty­rannie, then that they before reiected? One Iames and Philip de Arteville two artificers, were the cause of the destruction of a­bove 200000, as Frossart reporteth, which thing as also many other of like sort ought diligently to be observed, to the end wee may learn therby to eschew this dangerous & dreadfull passion: and may labour to possesse quiet and peaceable minds, conside­ring the mischiefes that ensue of these tumultuous and trouble­some motions.

[Page 53]The second meditations of a mans heart, Choler wil not suffer a man wisely to consider of that hee hath to do, nor wil not suffer him to follow any good counsel. (according to the old greeke proverbe) are alwaies the best and the soundest. For time doth not ripen the fruits of the earth alone, but likewise our counsels and cogitations: and therefore as the fruit is long on the tree before it can be gathered, so must our deliberations and counsels be in our minds, before they be vttered. Otherwise we must thinke of them, as of the youngling that is borne before the time: and such are the counsels vsually of a hastie headed man, and therefore David saith, Psalme 7. that such an one travelleth with wickednes, conceiveth mischiefe, and bringeth forth a lie. And that which is worst of all, they can neither take good counsell of them selves during the heat of this fierie passion, nor yet receive any at other mens hands, for choler is like a winde in the bodie. It puffeth vp a man and maketh him so proud and arrogant, that he thinketh no devise so good as his owne. He is like vnto those who seeing their houses on fire, vnderstand not what is said vn­to them, by reason of the noise about them, and the troublesome cogitations of their owne minds. Wherefore S. Basil compareth these angrie and peevish persons to sottish drunkardes, for that both of them being void of reason, are not capable of any good instruction. Speake vnto them gently, they doe not regard it: re­proove them roughly, they are the more exasperated and be­come more wilfull. Which wise men in former ages wisely ob­served, and therefore willed to let them alone, vntil their furie was overpassed. For as many medicines do litle profit, if they be not applied after the fitte be ended, so can we not comprehend any reason, if with these tumultuous and troublesome motions our mindes be molested and vexed.

Now let vs consider what a fearefull thing it is, The intolle­rable mischief of anger. that we cannot take good counsell when it is given vs. For it is as if a man were readie to die for meat, & yet could not eat. And we may evident­ly see that this abundance of choler doth not onely bereave vs of our owne vnderstanding and counsell, but it will not suffer vs to take that which is offered vs by others; and so closeth our eyes and stoppeth our eares, that wee can neither see nor heare that which is profitable for vs. These things beeing well considered, every man ought carefully to take heede and studie diligently to be sober & quietly minded, & especially princes & al other great [Page]lords, whose wrath and anger is so much the more daungerous, by howe much it is more mightie and more powerfull, then the furie of other men.

It is a dangerous mischiefe, Who those are that ought to be most carefull to avoid this passion. saith an auncient Grecian, when as a man that may doe what he will, will needs doe that which is naught. For the wil & desire of man is like a soveraigne queen, which will be served and obeied of all the parts of a mans bo­die, and will omit nothing that can be invented, to satisfie her lusts and likings. What lamentable mischiefe then will it breed, if a Prince, who with the word of his mouth, ruleth his subiects as pleaseth him, disposeth of their goods, liberties, honours, and lives as he listeth, without let or contradiction, what lamentable mischiefe (say I) will it breede, if such an one be passionate and distempered with choler. Plutarch. The Planets, saith Plutarch, have their motions so much the slower, by howe much the more they are elevated in their spheeres. In like manner, the greater and more eminent the authoritie and dignitie of the Prince is, the more so­ber and temperate should be his affections. And in deede there is nothing that so bewtifieth and adorneth authoritie, as mercie and clemencie.

Tytus the Romane Emperour, beeing admonished by his friendes that it was a dishonour vnto him, to promise to everie man so lightly that demanded any thing of him, without consi­dering first of the demand, and afterward of the meanes he had to accomplish his promise, made an answer worthie of everla­sting commendation; and that was this: That no man ought to be admitted to the presence of the Prince, and sent away vnsa­tisfied, no more then from the presence of God, in the contem­plation of whose goodnes consisteth all ioy and comfort. For there is nothing wherein he ought more to resemble God. For God is full of mercie, patience, and long suffering, and readie to heare all that call vpon him faithfully; yea and that, when as we have most grievously offended him. And if he chastise vs at any time, it is done with great mercie and clemencie. For though he be angrie yet he never forgetteth his mercie: Mercy a most notable ver­tue in a prince. so likewise ought Princes to doe, who represent Gods person vpon earth, and are here as visible gods, to be gracious and pitifull.

He must neither have gall nor sting, but be like herein to the [Page 54]master Bee, considering that (as the wise man saith) there is no stronger bulwarke to defend his throne, and to maintaine his authoritie, then iustice and clemencie. For it was neuer seene, that subiects were so long kept in awe by rigorous and cruell handling, as by milde and gentle dealing, which haue alwaies gotten the hearts of the people. And by this meanes wise and prudent princes haue made all their subiects a most strong gard to keepe their bodies. Yea, the very Tyranous themselues haue thought this to be the onely safe and sure way to liue in peace and securitie. booke of pietie. For Seneea reporteth that Nero refused to signe the sentence of death, which the Senate had giuen against a no­torious offender, and that thrise together, and at last seeing him selfe so instantly vrged thereto, to the end he would be thought a mercifull and pitifull prince, wished he had neuer learned to write: knowing full well, that clemencie is the principall vertue which maketh a king to be loued and honoured: and if they haue any vices and imperfections, by this meanes they are in a manner hidden and nothing at all perceiued, or at the least more easily borne withall, booke of Sam. Plutarch in his liues. as we may easily see in the ex­amples of David and Caesar: for vnder this cloake, the mur­ther of the one, and the ambitious desire of the other was so couered, that notwithstanding both these faults, they were ac­counted the most mercifull and gracious princes that euer were. Iulian the Apostata played the same part: Zozom. lib. 5. cap. 14, 15, 16. for to the intenthee would not be counted a persecuting tyrant, he dealt more cun­ningly then his predecessours, who had no more pity of Chri­stians, then butchers haue of their beasts. Ammian. Marcelline. Zosymus, & others. But though he had as deuilish a stomacke as the rest, yet he went closely and craftily to worke, shewing a kind of mercy and clemencie: by which meanes he so disguised his crueltie, that among many writers he is placed in the ranke of mild and moderate princes.

When as Athenodorus that great Philosopher and master to Augustus Cesar would needs take his leaue of the Court, Notable in­structions to princes a­gainst choller and bid the Emperour adiew, to the end he might spend the rest of his daies in quietnesse (for that by reason of his extreame age he could no longer endure the labours and trauels of the Court) the Emperour desired him that before his departure, he would sot him downe some short and compendious rules, such as hoe [Page]thought might be profitable for him in the gouernment of his Empire. To which request Athenodorus answered in this man­ner, Doc nothing when you are angry, and if it happen at any time that you be mooued, determine of nothing before you haue saide the Greeke Alphabet on your fingers ends, and by that time reason shall be able to teach you what to doe. Whereby we are admonished, that temperance is the most ex­cellent vertue of all others. Pericles in like maner being ready to die, hearing his friends that were about him, speake of his worthy and memorable actes, some remembring his notable victories and great spoiles gotten of his enemies, others his pru­dence and dexterity in managing the affaires of the common wealth, some his eloquence in perswading or disswading what­soeuer he liked, others his magnifical & sumptuous buildings, the wise & discrete gouernmēt of his house, others also cōmending otherthings: What? (saith he) and say you nothing of this, that Ineuer caused any man to weare any mourning garment by my meanes? giuing vs thereby to vnderstand, that he neuer was an occasion of any mans sorowing all his gouernment, & withall that clemēcie is the most excellēt vertue of all other in a prince.

S. Paul saith, that they be the ministers of God for the cōfort & good of his people: and if they cause any to feare them, they should be such as are euil and not the good: Rom. 13.4. and in no wise must they resemble the barbarous and heathen Emperours, who will not suffer their subiects so much as to see them, as though they were Basilisks, which kill as many as behold them. It is most true that Salomon saith, that a wise king winketh at the offences of his subiects, & by that meanes driueth away all disloyalty that is lodged in their brests. Which speech is not contrary to that before spokē. For I speak only of them who are so proud & hasty headed, that they thinke to turne all topsie turvie with the blast of their mouthes, & take a pleasure (as did king Demetrius) to be called destroyers rather then builders of townes & cities: & in a word, these men are sure to be hated, so long as they are thus re­doubted & feared. And yet there is no better way to keep mē in a we, then whē we vnite a modest & temperate life, with a decēt & seemly grauitie. For this ingendreth shamefastnes in the harts of the subiects, & shamefastnesse maketh them fearfull to offend. Wherfore, as they seeke for nothing but to be honored, serued, [Page 55]& obeyed of their subiects, so there is no better nor readier way to attaine this their desire, then to shew themselues mild, gentle, & mercifull, euen in those punishments, which are due to offen­ders: wherein they must be like to skilfull surgeons, who when they will seare or cut off any putrified or rotten member, vse to deale tenderly, gently, and in as mild maner as possibly may be: thereby to cōfort their patient, & to diminish his paine. So like­wise a prince to mitigate the sharpnes of the pain, which is often due by rigor of Law, must mixt equity & moderation therewith: shewing both in his words & countenance a commisseration towards the offender, who notwithstanding by reason of his euill deserts by force of his Lawes must needs be condemned.

And among other things he must be very careful, Examples of cruel natures in tyrants. that he fol­low not these tyrannical & cruell spirits, who loue nothing wors then to be moued to pity & cōpassion, as Phalaris & Alexander Phereus, who vnderstāding that there should be tragedies plaid before them, departed forthwith from the Theater, fearing they should take cōpassion of those miseries which should be repre­sented by the actors: nor those also, who take a pleasure to inuēt new & exquisite punishmēts, as did C. Caligula, who put to death his senators & such as displeased him, by pricking thē with sharp penkniues, to the end (said he) they mayfeele death. As also Ne­ro, who reioyced to see Rome on fire, & all things els in the world to be spoiled. And likewise Ʋitellius, who not long after the battell that he had with Otho, smelling the stinking sauor of the dead bodies which were slain in that fight, said to his frends that were about him, that the death of those citizens was as a sweet smell in his nostrels. Wherein he shewed himself rather to haue a wolvish nature, who take pleasure in the sight of dead carkases then of a man which is borne to be merciful & sul of humanity. Contrarie examples. Scipio the great (the paragon of al nobility in his time) caried an other mind: for answering one of his captaines who tolde him that with the losse of 2 or 300 of his men he might win the city which he then besieged, said, he had rather saue one citizen, thē destroy a thousād enemies. In like maner, it is the duty of a good prince to defend, cherish, preserue, keep, support & cōfort al pore & desolate persons, & to be as it were a sanctuary to such as are pursued, wherto they may retire without dāger. One being desi­rous to cōmend Philip king of Macedon, said, that he haddestroied [Page] [...] [Page 55] [...] [Page]the goodly city Olinthia. What said a Lacedemonian that stoode by: And hath hee builded such an other? giuing vs thereby to vnderstand, that it was more honorable for a Prince to build vp, then to destroy. For who is there that can not deface the most beautifull pallace of the worlde, and set fire in euery towne in a whole kingdom? but there are but a few that can build them vp againe. A tree that hath bene growing an hundreth yeres may be cut downe in two houres. Which thing ought to mooue princes and great potentates, to get honour and immortalitie by their well doings, rather then by the ruine and destruction of common wealthes.

It is surely a glorious thing to be accounted pitifull, as was the Emperour Antonin, and Lewis the sonne of Charlemaine: Or father of the people, as was Augustus and Lewis the 12 king of France: Ora preseruer of the country, as was Hercules and T. Flaminius: Or good, as was Traian: or iust, as was Ariflides: or a peacemaker, as was Salomon. These are the true titles, names and commendations giuen to God, which he liketh, and such as are as great as may be. Plutarch in his liues. Silla being Dictatour thought himselfe happie, that he had preserued the citie of Athens, although it had resisted him, and would in no wise be reuenged of the re­bellion it had made against him. Pompey after the death of Sertorius hauing the letters and aduertisements of his friends in a chest, which was sent vnto him during the warre, threw them all into the fire and woulde not suffer any man to read them, fearing they would be an occasion still to nourish discension in the citie. The like did Iulius Cesar after the victory had at Pharsalia, when as his enemies letters were brought vnto him. The like is reported of Lewis the 12. who vnderstanding of the death of Charles the 8. by reason whereof (for that hee was neerest of blood) he was to succeede in the kingdome, forth­with kneeled downe and humbly thanked God for so great mercy bestowed vpon him, and withall desired three things of God, the one of them was this, that he might neuer remem­ber the iniuries offered him by his enemies. Wherein both he and the princes afore named deserue greater commendation, then for any victory or conquest obtained of their enimies. For there is not a more noble or heroicall mind, then that which va­liantly [Page 56]ouercommeth his owne passions & affections, nor more beautifull monuments, then such as we erect of our selues, nor more magnificall & sumptuous triumphes, then when we cause our flesh and concupiscences to be led before in chaines, as it were, slaues and captiues.

Let vs conclude then, Clemency the most excellēe vertue in kings & prin­ces so that it be wisely dis­pensed. that there is no vertue that more mag­nifieth & exalteth the maiesty of princes, then clemencie, being wisely dispensed. For it must not be wasted & prodigally spent, no more then our riches, but prudently & carefully foreseene to whom it be distributed. For if magistrates, to the end to seeme pi­tifull, will tolerate the eues, murtherers, & seditious persons in the cōmon wealth, they shalbe (indeed) most cruell: seeing that (as S. Augustine saith) there is no greater or more dāgerous cru­eltie then such kind of pity & clemencie. It is a miserable thing (as said the senatour Frontus) to liue vnder such a prince, which will not sometime remit the rigour of his lawes: so is it a more wretched life to liue in that cuntry where all things are lawfull, and where through a pusillanimitie and carelesnesse of minde, things both against law and reason are easily remitted.

Charillus a Lacedemonian hearing one praise a king for his cō ­passion & pity towards all men: how (saith he) is it possible he should be good, seeing he is mercifull to all? Princes ought to follow the exāple of God himselfe, & to gouern their subiects as he ruleth his people: whose gouernment David hath notably described in the 18 Psalme: & thus speaketh vnto God, With the godly thou wilt shew thy selfe godly: with the vpright mā thou wilt shew thy selfe vpright: with the pure thou wilt shew thy selfe pure, & with the froward thou wilt shew thy selfe froward: thou wilt saue the poorepeople, & wilt cast down the proud lookes. Being notwithstan­ding alwaies more enclined to pity then to seuerity & entising as it were men to reforme their liues by his long suffering, rather then to constraine them by violence or by threatnings. For inci­sion & searing are alwaies the last & extreame remedies which are vsed, A notable custom of the anciēt Iewes wherof great potentates may make good vse. & neuer practised but vpō necessary & vrgent occasiōs.

The anciēt Iewes vsed a most laudable & cōmendable custom in their iudgemēts. For if there were cōtrouersies of inheritāces, moueables, or any other temporall goods, they made an end of the matter forthwith assoon as they had heard them: so did they likewise in criminall causes, when as it appeared by euidence [Page]that the party accused was not guilty: but if he were guilty, then would they delay the time 3 or 4 daies before they would giue sentence, though the fault were apparāt. Declaring therby how deare mens liues ought to be vnto vs, & how sorowful we ought to be, when as by reason of their wickednes, they constrain vs to cut them off, the better to preserue the state and quietnes of the common wealth. I am not ignorant, that some delight to shew themselues maruelous hote in reprouing other mens faults, and wil not only excuse this their heate, but also cōmend it as a great & noble vertue, attributing therto the name efzeale, & blaming al such as wil not proceed with like bitternes. For that (say they) through their dissimulation, they do as it were, flatter the wicked in their naughtines. Which saying seemeth to cary a good shew. Notwithstanding it is certen, that vnder this colour many couer sundry disordinate and lawlesse affections: & the greatest num­ber are more severe censurours of vice in others, thē in thēselues. We haue now plentifully discoursed of the effects of choler, let vs now speak of the principall causes wherof it is engēdred: for these being well vnderstood, it shalbe more easie to avoid it.

Pride is the principall cause & that which maketh vs most of­ten to fall into this peeuish and froward humour. The second part discour­seth of the principall causes of an­ger, the first whereof is pride. Dan. 3.13. For we neuer see an angry man, but he is proud, disdainfull, and very prone to frowardnes, assoone as we offend him and the reason is, for that he thinketh he is contemned, or not so honoured as he desireth. What was the cause that so incensed Nabuchadnezzar, as that in his rage he cōmanded to cast the 3 yong mē into the fornace, for that they refused to worship his image? was it not his proud and cruel heart, which desired excessiue honor, and a reuerence due vnto God himself, & could not indure to be denied thereof with any reason whatsoeuer? Sophocl. in Aiax. In like maner the ambitious & as­piring mind of Aiax was the only cause (as appeareth in his tra­gedie) that he fel into an extreme rage & deadly enuie, Senec. lib. 2. cap. 36. conside­ring that the Greekes had preferred Ʋlysses before him, & that they had giuen him the armour of Achilles, as a reward of his valour and notable wisdome. And that which soincensed Alex­ander against his best friends, proceeded of nothing els, but of a presumptuous and arrogant mind, against which they opposed themselues. Lib. 5. cap. 9. Philip Commins remēbring the causes that bred the ouerthrow of Charles Duke of Burgundy saith, that the principal [Page 57]desire he had, was to be equall in glory with the potentates of old time: which made him ready to fall out with his neighbors, and to pick quarrels for light causes, and that with those, who knew better to manage their actions then he did.

If then it be so, that anger is ingendred of pride, The remedie against pride is to be lowly. there is no better way for to auoid it & to liue quietly with all men, then to be meeke and humble minded. Moses hearing his brother, sister, and all the people reprooue him without cause, was not angry, for that he had a milde and temperate spirit: whereas many ha­uing so great authority as he had, and withall a proud & hautie heart, would forthwith haue bin incensed and sought meanes to be reuēged. 2. Sam. 16.5 &c. David was no whit moued with those great wrongs that Shimei offered him, for that in great humility he acknow­ledged that it was so ordained of God to trie his patiēce, though that his men were angry therewith, & that Abishai among o­thers, was so incensed, seeing so great outrage offred to the king, that he desired license to goe and take away the head from that cursed traitour. Whereby we may clerely see, the difference be­tween the humble and hauty minded, and how soone the one is more ready to vexe & disquiet then the other. Chap. 1.2, 3. Iob was so patient in all his troubles, that (hauing lost his goods, his children, the health of his bodie, the company and consolation of his friends, yea, and that which is more, mocked and scorned by them) was no whit vexed with all this, but reasoneth with them, & answe­reth all their calumnious & slanderous speech without any chol­ler, & as quietly as he was wont to do in his greatest prosperity. & there was nothing that perswaded him to this mildnes, but a lowly & humble minde, which made him confesse & acknow­ledge, that he was nothing but dust and ashes. Wherof it procee­deth also, that Christ Iesus himselfe & his Apostles so lightly re­garded the iniuries & wrongs offered them of their enemies: & that liuing in so great contempt in this world, being nothing but a byword to the vvicked, Notable ex­amplesof mo­destie among the heathen, to the shame and consusion of many chri­stians. they vvere neuer moued vvith all this dishonour, but accounted themselues more happy and more reioyced in this, then did al their enemies in their greatest glory.

And to the end that vve should not thinke that these vvere especiall and singular graces giuen alone of God vnto those e­lect & choice persons, vve may find many among the Philoso­phers, vvho being hūble & modest minded, had almost as great [Page]patience. Laertius in the life of Socrates. Socrates never changed countenance for any wrong whatsoever was offered him: in such sort that by seeing him, it could not be discerned whether he had occasion to be merrie or sad; in so much as at home and abroad, in health and in sicknes, in libertie and in prison, he was alwaies the same man without alteration. Plutarch in his discourse of anger. Diogenes being scoffed at for his rusticall and vncivil behaviour: Say what you wil (saith he) it mooveth me not at all: thereby shewing with great gravitie, the vertue and constancie of his minde, and that it is a difficult matter to make a true Phi­losopher angrie, who feeleth no more the iniuries offered him, then a dead man feeleth the prickings of a launce or sword. For the presumptuous and hauty spirit is dead in him, which maketh men feele, and that so quicklie, every little wrong that is offered them. booke. chap. 26. of his historie. Elian reporteth that a certaine man being outragiously misvsed with contemptuous and reprochfull speeches, and that in the presence of a great many, carried notwithstanding such a ioyful & assured countenance, that he was no more moved ther­with thē a rock agaīst which the waves of the sea beat cōtinually

Plato endured many wrongs in the court of Dionysius the ty­rant, Plutarch in the life of Dionysius. as well of himselfe (who having a barbarous spirit, vsed of­ten to insult over him with proud and arrogant speeches) as also of his other Courtiers and flattering parasites, who could not en­dure the excellent knowledge and wonderfull graces that were in this Philosopher, and yet wee cannot reade that ever he was once mooved one iotte at all with them for it, nor yet was wea­rie of his house, so long as he had any hope to profit them in his wisdome. Laertius in his 2. booke in the life of Aristip. Aristippus put vp greater wrong at this tyrants hand. For he contrarying and opposing him selfe sometimes against his vnbridled affections, seeking to represse them by sundrie good and philosophicall perswasions, did the more incense this barbarous tyrant, who like a yong colt at the first handling refu­sing both bit and bridle, or any meanes that may tame him, be­gan to vse him more extremely then before; which did notwith­standing in no whit stirre the philosopher, but with great mode­stie mildly answered him in this manner: That if fishers were contented almost to drowne themselves, to catch little fishes; he ought not to sticke to wette him selfe to catch great salmons.

I would to God, that we (who are Christians, and doe bragge to our great shame, of our knowledge of good and evill, & vaunt [Page 58]of a better hope of the life to come, thē had these poore paynims) would imitate them in their vertues, in the love, in the studie and practise of these glorious actions which we so greatly commend in them, and so often repeat to their great glorie, and no small in­famie to our selves. How many shall we find informer ages who did most notably resist the iniuries offered them? But wee are so froward, that is to say, so base of heart, and yet so proudly concei­ted and puffed vp with a vaine opinion of our selves, often times without cause, and for the most part for indifferent things, as ri­ches, strength, beautie, gentrie, and reputation; we presume, I say, so farre beyond measure, for these and the like transitorie things, that we are not so soone stirred, but we will stirre against King and Councell, high and lowe, and minister sufficient matter to Poets to make newe Tragedies.

But peradventure some man wil say, that the reason why these Philosophers did so patiently beare these wrongs which were offered them, was, for that they wanted abilitie to revenge them selves. Whereto I will not answer, that by reason of their great knowledge and eloquence, they might have left the memoriall of their friends by their writings eternised forever, and have de­famed their enemies to all posterities, which in my conceit is the greatest revenge that may be. But I say that not onely these pore paynims were lowly and patient, but even mightie Princes have imitated or rather surpassed them, as Antigonus who being in his tent and hearing his souldiours speake evill of him, Plutarch in his Apoth. went forth and bade them goe further off, that he might not heare thē. We need not demand here what he might iustly have done, nor what they deserved, nor yet what many of our Captaines would haue done in the like case; but rather let vs consider the example of this mild Prince, & studie to follow him, and to reproove our selves as often as we are prone to anger, & ready to revenge eve­ry wrong that is offered vs, seeing we are slowe ynough to recō ­pence any pleasure that is done vnto vs. The same Antigonus while he was besieging a citie, hard some of the besieged mocke him, for that he had a deformed countenance: while for the pre­sent he answered nothing but this: that in his owne conceit hee was faire ynough. But not long after, having gotten the citie, hee tooke also the scoffers, and to chastise them for their faults hee sold them as slaves, and advised them not to scorne him any [Page]more, if they did, he would tel their masters. Wherein he shewed a marveilous moderation as well at the present laughing at their pride, Plutarch. as also not long after in punishing their fault. There was also an auncient Grecian named Arcadion, who spake evill of Philip of Macedonie wheresoever he became, which when the Kings friendes vnderstood, they counselled the King to punish him severely, to the example of all others. But this good Prince (contrarie to the fashion and custome of many in these daies) was more milde in punishing these indignities offered him. For meeting on a time this common backbiter, first spake very gent­ly vnto him, after conferred with him privately, beeing departed from him, sent him home great and riche giftes. A two or three moneths after he enquired of his friendes, what Arcadion said of him, who answered that they thought no man in the world spake more honourably of the King, then he did. Whereto the King answered, that hee well perceived he was a better phisitian then they all, and that a discreete and moderate mildnes, is often times more forceable to correct mens corrupt manners, then hastie & froward dealings. The same King being advertised (as there are some alwaies about Princes that are more prone to incense them to choler, then to pacifie their anger) that there were some at the Olympian games, that in their sports did often touch his roy all maiestie, and that very tauntingly, contrarie to their allegiance and duetie, in respect of the great benefits he had don vnto them, and therefore they deserved severe punishment. What (said the King) if the Grecians having received so great ayde and comfort of mee, yet will speake evill of me; what would they doe, if I should doe as you counsell me? He that will well consider the power and might that so great a King had to revenge himselfe, and withall the occasion that was offered by the importunitie, ingratitude, and weakens of his enemies, as also the counsell and perswasion of his friends, which incensed him to be revenged: finally in respect of his honour and dignitie, which seemed to be diminished in dissembling such an iniurie, must needes confesse that his constancie and mildnes was wonderfull, and worthie to be remembred for ever of all great states. Plutarch. It is reported that the comicall Poet Philemon, having disgraced Magus vpon the stage, as it is an vsuall thing for players to do, who are ruled more [Page 59]by affection then by reason; this honourable personage (to the ende that such rash and headie dealings should not goe vnpuni­shed, and on the otherside to shew the mildnes and gentlenes of his mind) first sent one of his souldiours to the partie, willing him that he should touch the edge of his sword: giving him thereby to vnderstande into what daunger he had cast himselfe, by his lewd tongue: and presently after him sent another of his ser­vants to carie him a toppe and a scourge, shewing him the follie and childishnes of his minde.

Ptolome one of the successours of Alexander, Plutarch in his treatise of anger. being disposed to scoffe at a schoolemaster, whome hee supposed to be very vn­learned, asked him in iest who was father to Peleus, as wee vse oftentimes to aske, who was the father of the foure sonnes of Aymon. This schoolemaster (who was not such a dolt as he was taken for) answered, that he would tell him, if it might please him first to tell who was father to Lagus, covertly touching the base­nesse of the house whereof the King was descended. Whereat many gentlemen which stoode by were sore offended, crying out that such audaciousnesse was not tollerable. But the King (who was milde, and knewe himselfe in fault, for that he had given the first occasion of iesting) answered: that if it were an vnseemely thing for a King to beare an iniurie, it was as evil a thing for him to offer a wrong. Tiberius Caesar beeing advertised that many things were spoken in Rome, to the dishonour of the Emperour Augustus his father in lawe, tolde it to his saide father, and stirred him all that might be to give commaundement to search out those backbiters, to the end they might be punished as they de­served. But the good Emperour (who was nothing mooved with such reports) answered very mildely, that he would suffer them so long as they did but speake evill: for in such a free citie as Rome was, mens tongues should be at libertie.

We may see by these examples above mentioned, and such like, that a temperate and humble spirit was a very familiar thing in olde time, as well to the great Monarches, as to the poore Philosophers, but it was farre more admirable in the one then in the other; for that in the furie and heat of warre they were so milde, and alwaies ruled by reason, though the sworde were in their handes, vvhich surely proceeded [Page]of a maruelous modestie which was in them ouer there is in vs. For though they surpassed vs in wisdom, and in al kind of vertue, notwithstanding we exceede them in an opinion of our selues, which is so exceeding, that we imagine there is no honour, dig­nitie or reward, which in our conceit we haue not well deser­ued. Whereof it proceedeth, that when we are not so honored as we desire, or when any discommend that in vs which we e­steeme highly of, we fret and fume like a pedlar that heareth his wares dispraised. And that this pride is the principall cause, that maketh vs so froward, it euidently appeareth in that we are soone appeased, if he who hath offended vs, will once submit himselfe vnto vs, and excuse himselfe, shewing vs that he did it not of any vnreverent regard he had of vs, or of contempt: but for want of discretion, good counsell, through frailenesse, or o­therwise. And therefore I aduise those, who are so prone to anger, (the better to represse their rage) to haue alwaies such imaginations in their heads, and to force themselues to excuse the faults which are committed against them, attributing them (if they be enemies) to their want of discretion, if they be frends to their familiaritie, if seruants to their rudenesse, and so likewise of others. For there is nothing (as I haue said before) that doth more vexe vs, then when we imagine we are contemned and despised of others.

The second cause is selfe-loue, The second occasion is selfe-love. which is alwaies vnited and tied to a vaine and delicate curiositie. Which is euidently per­ceiued in all those who are ouer curious in their attire, in their meat, diet, and such like. For you shall see such men oftentimes fall out with their wiues, their friends and seruants, and be con­tiuually chiding with one or other, either for that his meat is not well seasoned, or that some sticke is smoking in the chimney, or for that there is no salt vpon the table, or that his bread is not wel baked, or that the candle is not well put out, or the napkins not well washed, his cloake not cleane brushed, his horse not well curried, his glasses broken, or for some such light and slender occasion. For these delicate felowes are as tender and as easie to hurt as he that is trobled with the gout, which maketh them of­tētimes to cry out before they be touched. Wherby it falleth out that they get such an angry habit, that through an oftē stirring & [Page 60]concussion of the lungs, they engender such a froward vlcer, as prooueth incurable. And (God knowes) they in the end be­come so vnsociable and so vnfit for any acquaintance or familia­ritie, that the most pacient man aliue will thinke them intolle­rable.

To remedie this mischiefe, A remedy for this foresaide mischiefe, prooued by examples. it is very expedient to learne to be content with those things we haue, and not to seeke (as many doe) after many superfluous and vnnecessarie things. Adam was neuer angry for that his meate was euill baked, seeing hee was fed with hearbs, rootes, nuts, peares, and apples, and such other like fruites. Likewise, Abraham was not angry that his house was not stately builded, neatly contriued, fit & handsom for his turne: for he was pleased with atent, which might be ea­sily caried from one place to another, as occasion serued. Iacob likewise was not displeased that his bed was not easily made, or the pillowes not well laid, or the bedsted not clean wiped: for he was accustomed to lie oftē in the fields vpō the cold earth with­out any other pillow, then a hard stone to lay vnder his head. The Pa­triarches. None of the Patriarches euer found fault with their wine, that it was not sweet enough: for they were cōtent with a litle water to quench their thirst. Elias. Elias neuer cōplained that his hors went not easily: for he vsed alwaies to trauell on foot. Neither yet S. Iohn, that he was not clothed in silks & veluets richly trimmed with gold lace: for though he were of a good house, yet was he con­tent to go meanly apparelled, and to cloath himselfe with a coat made of camels haire. The Apo­stles. The Apostles being sent to preach the gospell through out all the world, neuer dispraised the diet they found in any mans house that receiued them: for they had bene vsed to coorse bread and broiled fish, & were well acquainted with hunger and thirst. Christ Iesus Christ Iesus himselfe the onely Sonne of God, and Lord of all creatures, liuing here in this world, was neuer angry for that he was not curiously serued, or that his A­postles did not runne till they sweat to fetch him forthwith that he demanded, but with great humility debased himselfe so low, as to serue them & to wash their feet, as the most inferiour per­son among them.

The best meanes, then to correct the greatest nomber of our cholerick passions, is to giue our selues to a frugall and sparing [Page]life, A confirma­tion of that which went before by the example of the heathen, especially So­crates. Looke the book. fol. 219. & to desire nothing but that which is holsome for the health of our bodies, as did the Lacedemonians, & those excellent Phi­losophers among the Grecians. It is reported of Socrates, that he going into the market at Athens, & seeing the people buying some one thing & some an other, began to thanke God, not for that he had enough of whatsoeuer was to be sold there, but for that he could well spare that which others so egerly bought. If we had as contented mindes as had this Philosopher, out of doubt humilitie would be far greater then it is, & we would be no more moued with the scouldings of some ftoward Xantippes, then with the noise of cackling hennes.

If we had once bidden the world adue, A notable example and remedie a­gainst anger, and worthie to be conside­red of all Christians. & that it were cruci­fied vnto vs, with all the glorie & lusts therof, if our flesh with all the desires thereof, with the which we so furiouslie fight against the spirit were once mortified, if (following the exhortation of S. Paul) hauing all temporall blessings we would as litle regard them, as if we had them not: if also following his example, we would count althings as dung that our flesh wisheth & desireth: if as he and the rest of the Apostles, we would indifferently learn to beare travel & rest, pouertie & plentie: if all our conuersation were in the heauens vntil we be raised vp with Christ Iesus, we would not seek or wish after any thing, but that which is heauē ­ly. If Christ liuing in vs, & we in him, we be clothed with inno­cencie & lowly affections, making no account of our fleshly & carnall desires, if we haue the bowels of cōpassion, patience & pity, if we earnestly renounce al impietie & foolish affections of this world, if by our baptisme we haue bin truly washed, & died with Christ Iesus, if we haue no other delite but in his crosse, & that in reioicing we consider that his vertue hath healed our in­firmities, & that tribulatiōs breed patiēce, & patience the means to make vs trie the goodnes of our god, & the great care he hath of vs, & this proofe a most strong pillar to rest vpon, & to sustain the hope we alwaies haue in him, if we be trulie regenerated & gouerned by the spirit of God, who is as it were a fountain of all meeknes & clemencie: if being the disciples & true schollers of Christ Iesus, we haue learned this lesson of him to be mild & hū ­ble hearted, if God who is charitie it selfe dwelleth in vs, & we in him: if as his true and naturall sonnes, wee be peacemakers; if [Page 61]wee be as gentle as lambes, and as readie to imitate the dove in simplicitie, as the serpent in subtiltie: if wee vnderstand what it is to aske pardon of our sinnes and offences committed against God, who will not forgive vs vnlesse we forgive them, who have offended vs, out of all question wee would not be halfe so fro­ward as we are.

We are like to a bowle, that is fit to be rouled every way, Anger is a note of incon­stancie, infi­delitie, impa­tience, impi­etie, and di­strust. ac­cording as our affections lead vs, wheras in deede we should (as Aristotle saith) be like to a foure square bodie, which by reason of his firme and solid foundation, is not lightly turned vp and downe. And who will ever beleeve that wee can have a sure faith to vanquish the worlde, death, and the devill, with all the powers of hell, if we be so easily stirred to anger, and that a word peradventure mistaken, is sufficient to make vs forget all reason? can we thinke we shall be able to endure so great assaults, and such violent temptations, as often times Christians are assailed with, seeing we will be mooved for so small matters? Who will beleeve that God dwelleth in vs by his spirite, seeing the proper­ties and effects thereof are (as S. Paul saith) to make a man pati­ent, milde, gentle, curteous, lowly, meeke, beleeving and bearing all things so farre as is possible, to the which there is nothing more contrarie then anger? And to conclude, who will thinke that we have an assured confidence in God, and hope in his pro­mises? seeing they are vnseparably ioyned with patience, and that naturally they arme men against all adversitie, and fortifieth them not onely against scoffers and mockers, but against all the engins and subtill sleits of the devill and the world.

O Lord, A christian meditation and true con­fession of such faults as most men are cul­pable of in these daies before God and men, by reason of their impa­tience. how farre are we from the perfection that thou requi­rest, beeing thy children and created after thy image and like­nesse, we ought to resemble thee in some things; but betweene vs and thee there is so great difference, and we are so degenera­ted from the state wherein we were created, that we can not be discerned that thou wert our father, for thou art merciful without ende, & thy goodnes endureth for ever to so many as feare thee, as saith the Prophet: & we are cruel, fierce, vnmerciful, & more ra­ging thē the wolfes in the wildernes. Thy patiēce is so great that it cānot be vāquished by the multitude of our trāsgressiōs, & ours so litle, that the smalest trifle that is, maketh vs to lose all mildnes. [Page]Thou art so bountifull, that thou art content to forgiue ten thou­sand tallents to him that desireth thee but to haue patience, and to beare with him a little: and we are so miserable, that we will rather make a man die in prison, that oweth vs but a hundreth pence, doe he neuer so humbly intreat vs, then abate any thing, or giue any respite for paiment. Thou art slow to anger, and ea­sie to be pacified, and thy wrath is soone at end: but we contra­riwise are quickly angry, and so hard to be pacified, that no sa­tisfaction will suffice vs. If thy children, friends, or enemies haue offended thee ten thousand times, and will returne vnto thee, thou art readie to receiue them, to embrace them, and to for­get all that is past, and that with so greatioy, as thou doest any of them, who haue serued thee faithfully all daies of their liues▪ but we wil not looke at a man that hath once offended vs, nor meet him any more that hath hurt vs neuer so little, but if we see him a far of in the streete, we turne an other way forfeare we should meet with him. Thou desirest not the death of a sinner, but ra­ther that he may repent and liue: but we wish all the mischiefe that may be to such as haue offended vs. Thou forgettest our faults when wee confesse them, and castest them behinde thy backe that they neuer come forth to appeare before thee: but we so imprint the wrongs and iniuries in our hearts that are offered vs, that we neuer forget them. We need but once aske mercie and forgiuenes at thy hands, and we shall obtaine it: for as the Prophet saith, Those who feele the burthen of their sinnes, and are worne away by reason of their transgressions, those doest thou behold with the eies of pitie and compassion, and puttest all their wickednesse farre out of thy sight. Behold the great rea­dinesse which thou vsest in hearing the requests of all those that are afflicted, and thy mercy towards those who haue offended thee, if they will humble themselues before thee! Thou makest them not to wait long vpon thee: thou art not deafe or asleepe: we doe no sooner knocke, but thou openest; nor so soone seeke thee, but thou art found; nor so soone desire thy helpe, but wee obtaine it: but we (euen the most courteous and pitifull men a­mong vs) shew a sowre countenance two or three yeres to him that offendeth vs, and keepe him in suspence and in doubt of our fauour, till at the length by giftes, entreaties, repentance, [Page 62]kneelings, and such servile adorations, with great instance and importunitie hee obtaineth of vs a good morowe, or a friendly word, which oftentimes too we speake rather for curtesies sake then for any true affection wee beare him. Thou makest thy sunne to shine, and the raine to fall vpon the ground of the iust and vniust, to make their lands fructifie and bring forth plentie. But we are so perverse & frowarde, that having once conceived evil of a man, we wil not so much as suffer him to light his candle at our fire. And the principall cause of all this, is a fleshly and carnall love most cursed and wicked, which we beare toward our selves. For that which S. Paul writeth in the first Epistle to the Corinthians is most true, that when as anger, malice, and ha­tred dwelleth in vs, they are infallible notes and marks, to prove vs carnall and fleshlie minded.

There is also a third cause of anger, Curiositie & superstition, the thirde cause of an­ger. which is a curious obser­vation of every thing, and a desire to knowe whatsoever either our wives, children, or servants doe: whereby it commeth to passe, that we knowing or suspecting any small trifles, such as ei­ther might be concealed from vs, or dissembled by them with­out any great harme, we both vexe our selves and others very of­ten and sundrie times about them. Now that which the Empe­rour Fredericke was wont to say, A remedie against this mischiefe. and after him Lewes the xj. is very availeable against this mischiefe, and must be remembred. And that is, that he that knoweth not how to dissemble, know­eth not howe to live. For this is not expedient for Kings onely, but for all that are in authoritie, and have any charge whatsoever. For if a master of a familie will rule his children and servants well, and bee both beloved and feared of them, hee must both shut his eyes and stoppe his eares, so that he neither heare nor see many youthfull parts which they play. But some man will say; If you will have fathers so carelesse, and masters to give their servants so great libertie to servants, many great inconveni­ences will ensue thereof. Which thing I would easilie graunt, if they should winke at matters of importance, for then dissimu­lation were very daungerous: What faults may in no wise be dis­sembled. as if they should live disorderly and dissolutely, polluting their bodies, and corrupting their man­ners; then parents cannot be too carefull, or masters too watch­full. But there are many other things vvhich may be concealed [Page] [...] [Page 62] [...] [Page]well ynough. But let it be graunted that it is a fault to dissemble them, yet it will neuer preiudice vs so much, as the griefes, sor­rowes, and vexations which will proceede of this narrowe sif­ting of thinges will disquiet and torment vs. For sometimes small trifles doe offend vs more then great matters, as in reading of a small print we rather hurt our sight, then in beholding the great and Capitall: letters the reason is, for that wee vewe the one more neere and more earnestly then the other. There are some thinges which a man must looke vnto him selfe, some thinges he may commit to his wife, and other thinges to his chil­dren and servaunts; as did Moses, who committed the deci­ding of small matters to such as he had chosen out among the people for that purpose, by the counsell and advice of his father in Lawe Iethro, reserving matters of greatest consequence for him selfe, which thing brought no small rest and quiet to his minde.

There is another thing also that maketh vs very Chollericke and frowarde, The 4. cause of anger, is a light beliefe of every tale that is brought vs. Psalm. 120. and that is, that wee are readie to heare and beleeve every reporte that is brought vs. For it is impossible (as the Emperour Traian was wont to say) but that hee which hath long eares should also have bloody handes; for that (as Da­vid saith) slaunderous and deceitfull tongues are as the sharpe arrowes of a mightie man, and as the coales of Iuniper, giving vs thereby to vnderstand what sorowe and vexation they bring vnto as many as are content to heare them. And therefore if we will live peaceably, we must in any wise avoyde all slaunde­rers and backebiters, imitating herein the example of this good King, who writing of this matter, sheweth what order and governement hee vsed in his house, Psalm. 101. saying, He that privi­ly slaundereth his neighbour, will I destroy: him that hath a proude looke and high heart, I can not suffer. And a little after in the same Psalme, There shall no deceitful person dwell with­in my house, he that telleth lyes shall not remaine in my sight. For there was never yet any Prince, but if he woulde give eare vnto lyers, he was straight a Tyrant, being induced to injurie the wisest and gravest Counsellours about him, by meanes of their flatterie and deceitfull practises, whereof we have suffici­ent testimonie in the examples of Dyonisius, Tiberius, Caligu­la, [Page 63]Nero, Domitian, Commodus and many others, whose mon­strous cruelties are most memorable.

There is also another reason that maketh vs very prone to choller, and that is, The 5. cause of choller is that we re­gard not the infirmities of our weake brethren, for that we will not beare with them, and the sleightes and cunning of Sathan. Plutarch in his treatise of anger. that wee consider not howe subiect men are to sliding, aswell thorowe the corruption of their natures, as also by reason of many lewde and badde examples which wee see: and likewise for that Sathan is verie paine­full and laborious to drawe men thereto: all which wee shoulde remember, when as they commit any fault where­by wee are vexed and disquieted. And wee ought to doe herein as the Philosopher Panetius, vsing the example of Anaxagoras, who vnderstanding of the sudden death of his sonne, answered him who brought the newes without any great vnquietnesse, that even from his beginning hee al­wayes thought he shoulde dye. In like manner, wee seeing our wives, children, friendes, or servantes fayle in their due­ties, wee shoulde foorthwith consider, (to the ende the bet­ter to represse this our Chollericke humour) that they are frayle by nature, weake, vnwise, The first re­medy against this mischief. The 2. reme­die. and without vnderstan­ding, and that there is nothing perfect but GOD alone.

Moreover it were expedient that their faultes should instruct vs, and cause vs to remember and consider our whole lives, as did Plato, who seeing a man dissolutely and lewdly disposed, Plutarch in his treatise of anger. would foorthwith examine him selfe whether he were culpable in the like or not. For we shall see, if wee examine our selves well, that we are faultie in as great or greater matters, as he with whome we are angrie. And thus we shall moderate and temper our passionate mindes some what the better, and it will make vs much more friendly and familiar with them, with whome we live, and nothing so rough and churlish as are those men, who never respect the infirmitie of their neighbours, when as we see any of our friendes or neighbours fallen into any malladie or disease, though the disease wherein they are, happeneth tho­rowe their owne folly, and by meanes of some disorder they have vsed, yet we are moved with compassion and pitie towards them: what shall we then doe, when as through the occasion of their faultes and transgressions wee are mooved to consider and beholde that great and horrible corruption of our owne [Page]nature, which having begunne in our first parents, have since that time spread it selfe as a most filthie and contagious botch, over all their posteritie, and which even like a running scabbe hath perced into the marow and sinewes of our soules, and that in such sort, that wee are become lame and vnable to doe any good thing whatsoever? The latter part of the discourse, wherein the Authour sheweth some particular remedies a­gainst choler, whereof the first is, that it is good to stop it in the be­ginning, and not to suffer it till it be begun. An example of Socrates. Plutarch in his treatise of anger.

It is good also (the better to represse our anger) that we deale with it, as we vse to deale with fire, which with great and earnest endevour we seeke to quench, when as it first beginneth to kin­dle, not expecting till it hath taken the beames and rafters of the house, or any other solide matter whereby it may be streng­thened, for then it is too late to prevent it. In like manner wee must not stay till wee burne and flame with anger, but assoone as ever wee feele our selves disposed therevnto, and that the pulse of our hearts begins to beate more quicke then is conve­nient, for a right and wholesome temperature. Whensoever Socrates in talking with his friends, perceived him selfe mooved with this passionate affection overmuch, foorthwith (as though he would strive against the streame) he forced and endevoured himselfe to shewe a smiling countenance in his talke, and gene­rally a singular mildenes in all his actions: and if it happened at any time, that he were much mooved, he would drawe a bucket of water and set it by the welles side a good while without drinking of it, & by this means bridled his desires, & acquainted them by this manner of dealing (even as a good father doth his children) patiently to endure, when as these thinges are denied them that they require. In like manner when as we perceive that this chollericke humour within, and many occasions with­out, doe prick and spurre vs forward to anger, we must then, as it were, muster all our forces together, the better to defende our selves, Another ex­ample of Plato. Plutarch in his discourse, why God deferreth the punish­ment of the malefactors. and couragiously resist the violence that is offered vs. Plato having taken his man in a great fault, was of a sodain ex­ceedingly mooved, and having gotten a cudgell as though hee woulde have beaten him, notwithstanding desisted, and v­sed no further punishment. One of his friendes standing by and seeing this thing, demaunded of him, why hee had gotten such a cudgell? to whome hee answeared that hee had provided it to correct and chastise his owne anger, [Page 64]which seemed to rebell against him, and would no longet bee ruled by reason. In like manner should we doe, when as we are troubled with this passion, and get either a knife or a sworde to cut the throate of it, when it beginneth and is as it were in his infancie: for we may easily at the first oppose our selves against it, as against a tyrant, and not permit it to haue rule over vs, but if we suffer it to increase and to fortifie it selfe, it will by little and little over-rule vs, and at length become invincible.

Augustus Caesar having made a lawe against adulterie, The second remedie is, to quench anger assoone as it is begunne. Plutarch in his Apotheg. vn­derstoode that after the publication thereof, a certaine gentle­man of Rome was over familiar with his daughter Iulia, which he tooke very grievously (as it is likely that a father and such an Emperour as he was, would doe) who for the hatred he bare vn­to that siune, had very lately made a sharpe and rigorous lawe against it: and therefore on a day he meeting this gentleman by chaunce, stroke him with his dagger vntill he cryed out, that there was a lawe made whereby he ought to bee punished: wherewith the Emperour was so ashamed and so mooved with him selfe, that he was so farre transported with Choller, that hee would neither eate nor drinke all the day after. If we would thus correct anger, and assoone as we perceive it with draw our selves from all company, as those doe who have the falling sickenesse, to the ende that others should not see them fall groveling and lye foming at the mouth, shewing a most strange and gastfull countenance, we should not often doe thus, but we should easily tame this furious passion, and at length attaine such a modera­tion and constancie of minde, that it could not be altered with any occasion whatsoever. The Thebanes thought at the first that the Laoedemonians were invincible, & therfore durst notmeddle with them, but after that they had overcome them once or twice, then they thought they were able to conquere them: & to speak truly, it was very easy for them ever after to overcome them, and that in set battels. In like manner if wee once take heart, and thinke that we are able (beeing well armed with rea­son) to meete anger in the fielde, and overcome it, we shall not neede to encounter this enemie twise, for he will not be so har­die as appeare the second time, or if he doe, it will be to his vtter overthrow and confusion.

[Page]But some there are who hold a contrary opinion, An obie­ction. and thinke it better and more manlike, to vomite out (as it were) and dis­charge our angrie stomackes. And some also there are who vaunt them selves, and thinke they are worthie great commen­dation, for that they will not keepe any of that filthie and stin­king water in the rivers of their heartes, and in so doing (say they) wee shewe a generous and noble nature. An answer. But let mee aske them this question. Will they, after they bee once well chafed, and that thorowe injurious and outragious wordes they have vngorged themselves, and (as it were) spitte out all their poison, will they, I say, then be quiet and peaceable all the rest of their lives? it is cleane contrarie: for they doe no­thing but as it were bring oile to increase the flame, and fitte matter to augment the fire, which is increased with light trifles, drie and withered stuffe, such as choller is.

And therefore as wee see that colde and heavie matter throwen vpon the fire doeth quickelie slake it and put it out: so likewise there is nothing that doeth sooner abate and as­swage an angrie and furious man, then to bee as colde as hee is hote, as heavie as he is light, as silent as he is busie-tongued. The Phisitions of the bodie prescribe bitter and sharpe medi­cines to purge a chollericke humour, The diseases of the minde are otherwise bealed then those of the bodie. but there must be ano­ther kinde of purgation for the diseases of the minde. For their choller which is bitter and hastie, is healed by a pleasant and patient receipte; and pleasure which is sweete, is healed by sharpe and sowre afflictions. Let vs conclude then against the common opinion, that it is much better not to bee so chol­lericke and hastie, and that this deadly poyson of anger profi­teth vs nothing, which foorthwith wee vomite out with great perill and daunger. For it is not like vnto sorrowe, which is somewhat mitigated by weeping and wayling, but rather it is augmented and encreased, if by opprobrious and re­prochefull speeches, threatnings, invectives, revenges, and such like meanes wee seeke to manifest it. It seemeth vnto vs at the first, that if wee have once vttered our anger, our mindes are satisfied: so doeth the covetous man thinke, that if he once obtaine that hee desireth, hee will then rest con­tented. But as the desire of the one is nothing asswaged by the [Page 65]possession and increase of riches which hee desireth, but ra­ther augmented more then it was before: so likewise the poysoned stomacke of the other is nothing eased by outra­gious and furious speeches, but rather they become more frowarde and perverse. For that rotten humour, that is to say, the passion which ingendreth these diseases, remaineth alwayes in the secrete corners of the heart, though the vene­mencie thereof bee somewhat asswaged, so that the olde dis­ease is easelie renewed, as wee see it often happen in tertian or quarterne agues.

Besides the remedies above mentioned, Patience a most excel­lent remedie against anger there is another excellent preservative against this frowarde inclination, and that is Patience. For the cause why wee are so soone angrie, is, that wee are verie impatient, and the skinne of our mindes is so tender and thinne, that every little jerke with a twigge, that is to say, every triffling worde that displeaseth vs, will fetch blood. But if we were as wee shoulde bee, we would bee like the fyne golde, and suffer our selves to bee sixe or seven times tryed in the furnace, and yet the heate of the fire shoulde never chaunge our nature, no nor yet our colour; Apt and fitte similitudes to this pur­pose. and wee woulde resemble good corne, first to bee thrashed with the flayle, and then winnowed in the winde, and yet bee neither broken with the one, nor carryed away with the other.

We woulde endure both winter and summer like vnto trees planted by running brookes, whome the first hurteth not by his frostes & colde, nor the second by his heate and drought, & as sheepe that be shorne every yeere, and in the ende be ledde to the slaughter, and suffer our throates to bee cut without say­ing one worde: wee would bee like incense, and permit our selves to be throwen into the fire, the more evidently to mani­fest the faith which God hath given vs: and to bee ground as the mustarde seede, the better to she we our goodnesse, and suffer the plowers to plowe vpon our backes, and to make long furrowes, as the Propher David speaketh. Psal. 129. Wee woulde be like vnto a shippe that is well made and sufficiently trim­med, neither the mightie windes, raging waves, or stor­mie tempestes should make vs leake, and like vnto the Palme tree, which though it bee mightily loaden, never bendeth. [Page]And to conclude, we would endure (following the example of the auncient writers) to have our skins beaten, and strerched as drummes, without breaking: and as our Saviour Christ Iesus, to be whipped, mocked, and crowned with thornes, yea and cru­cified too, and yet pray for our enemies who have done vs all these harmes. If we wore once armed with this corslet of proofe, (I meane patience) not onely words & iniuries, which are but as the points of litle thorns, should not pearce vs: but also the sharp arrows of Sathā, his lances & pilies should never be able to touch vs to the quick. What is thē the cause that we are so prone to an­ger? is it not because we are disarmed & spoiled, as it were, of this excellent anchor of patience? which notwithstanding is most fit and seemely forall Christians. For what faith, hope, or chari­tie can we have without it? how shal we otherwise endure temp­tations, and be able to mortifie the lusts of the flesh? What co­herence shall wee have with Christ Iesus and the rest of his Saints? what markes and badges of a Christian? what testimo­nie of the Gospell? how shall we be knowne to be members of Iesus Christ and children of his Church, or that his word hath beene received by vs, and laid vp in our hearts, there to take such deepe roote, that it neede neither feare the Sunne by day nor the Moone by night, as David speaketh? How shall we (if we be so impatient) be knowne to be regenerated creatures, or that wee will renounce our selves to follow Christ Iesus, and to take vp his crosse vpon our shoulders, and, as it were, to bee tied to it so long as it pleaseth him to suffer it for the confession of the trueth and the glorie of his holy name? who will thinke that we have beene conversant in the reading and me­ditation of the holy Scriptures, if we be not patient? seeing that the end why they were given vnto vs and revealed by the holy Ghost, and gathered so diligently by the Prophets and Apostles is to instruct vs, and to set before our eyes the example of vertu­ous men in former ages, at such time as God tried them with great temptations which he sent them, and by so many faire promises which he hath made, to take vs into his protection, and to assist vs whensoeuer wee call vpon his holy name, to streng­then vs, to comfort vs, and to accustome vs to endure all things.

[Page 66]It is reported, A confir­mation of those things which go be­fore, by exā ­ples of such men as have onely beene brought vp in philosophy. Plutarch in the life of Tymotion. In the 9. book of his historie. that after Dionysius the tyrant had lost his kingdome, and had withdrawen himselfe to Corinth, where he liued in base and seruile maner, Diogenes meeting him on a time and according to his old scoffing maner, demanded what pro­fit he had now gotten by all his philosophie he had learned of Plato? Thinkest thou (saith Dionysius) that it hath not done me great pleasure, in that it bath taught me patiently to indure this sodaine change, of a great and mightie king, to become a poore and simple schoolemaster? and surely this was a wise and pru­dent answer. Elian also reporteth, that one of Zenos schollers hauing bene long at schoole, and at length returning home to his friends, his father disliking him for that he had not so profi­ted as he desired, and reproouing him both for the losse of his mony, and his owne time: and not contented with wordes, at last fell to blowes, euer demanding him what he had learned, at length after the young man had bene well beaten, and had endured all the reprochfull and bitter words of his father, answe­red, that he might well see he had learned somewhat, and that he had not altogether lost his time, in that he had learned pati­ently to endure so many blowes. Now shall not we be ashamed and hang downe our heads to see these poore infidels, hauing bene trained vp only in the schoole of Philosophie, so meeke and patient, and our selues with all our diuinitie and Christia­nitie, so froward and chollericke?

Besides the meanes remembred, The fourth remedie a­gainst anger is, to recom­mend our selves humbly and earnestly vnto God. there is also an other reme­die, and that is hartely to be seech the Lord to aid vs with his ho­ly spirit, and to change our hard and stony hearts, into soft and fleshie hearts: for without his assistance we can doe nothing of all that hath bene before spoken, for that he is not only the au­thour of our faith, but also of our charitie, patience, and of all other vertues whatsoeuer. It is not sufficient to make fruitfull fields, to sow good seed, but it is also requisite, that the soile be hearty, and the husbandman expert and cunning in his manu­ring of them. In like maner it is not sufficient that we be per­swaded by reasons drawen out of Gods word and other places, to a mildnesse and meekenesse of spirit: but it must also be im­printed and written in our hearts, which cannot be vnlesse the hardnesse thereof be taken away. And there is nothing that can [Page]effect this but the working of the holy Ghost, who knoweth best how to husbande vs, and to change and alter vs. Where­fore to ende this discourse, we will referre the reader vnto him, to the ende that by humble and earnest praier, he may attaine that at the handes of the Almightie, which hath beene before delivered.

[Page 68]THE FOƲRTH BOOKE. Against Envie.

THE fourth passion and vexation of the minde, whereof wee have pur­posed to speake, is Envie: which we will briefly and summarily handle, for that it is a kinde of angrie and froward humour, and therefore hath a great af­finitie and coherence with the passion going before, as generally there is a­mong all vices; which (as Plutarch saith) are like vnto a great number of hookes so tied and hampered together, In his trea­tise of envie. that it is im­possible to part them. Whereby it commeth to passe, that such as are prodigal, are also covetous; such as are rash & headie, are like­wise fearefull and cowardly, and that, when they should be va­liant and hardie. Wherein an­ger and envie differeth. Notwithstanding though anger and envie doe agree in many points, yet doe they also differ in many other things; and the one is farre worse then the other. For he that is angrie may have some colour and shew, and some iust occasion to moove him thereto: Iust occasions of anger. as when we see God dishonoured, his word despised, Christ Iesus blasphemed and persecuted, charitie neglected, Innocents oppressed, youth lewdly instructed, all e­states corrupted, all Discipline and good order suppressed and abolished, ignorance exalted, knowledge discountenanced, flat­terers, covetous, and ambitious men honoured, and the vertuous and well disposed disgraced, and (as fooles and idiors) sent home and discharged of their offices, lawes subiect to force and vio­lence, & reason wholly captivated by affection, the fire in Gods house, the woolfes in his fold, the bore in his vineyard, his spouse in the stewes, and they who ought to looke to these things, ei­ther so dumme that they cannot, or so carelesse that they wil not looke for the redresse of such inconveniences. When as we see everything thus confounded and disordered, and that vice hath [Page]exalted her selfe in such triumphant manner, placing her selfe, as it were, in a throne of maiestie, and with great pride treadeth ver­tue vnder her feete, tugging and haling her by the haire as a poore captive slave: shall wee not then have iust cause to be an­grie, and (as the Poet saith) to be madde with reason?

But it is not so with envie, for that can not pretend any coule­rable shewe, but if we be envious, it is at the happie and prospe­rous estate of an other, for which we should rather reioice and praise God. And this is the reason that Bion the Philosopher, meeting on a time with an envious man, demaunded of him, whether hee was vexed and tormented with the prosperitie or adversitie of his neighbour: giving vs thereby to vnderstande, that the nature of this cursed and diabolicall passion is, to repine at the happie successe of an other, and to sorrowe at his ioyes, and (as the Poet saith) to pine away, when we see our neighbors children prosper, his beastes fatte, and his fieldes fruitefull and loaden with plentie of corne. VVhereby wee may easilie per­ceive, howe much more detestable it is, then the other passions, which may pretende some shew, though not altoge­ther to excuse them, yet in some sort to cloake and colour them.

Covetousnes alledgeth the hardnes and miserie of povertie, The pretext of the passions of the minde. the multitude of children, the small charitie and reliefe among men, the diseases and afflictions which ordinarily happen a­mong them, without the hope and expectation to be succoured by any other friend then by money.

Ambition pleades that men are in no account at this day, if they be not in honour and credit, as also being able to pleasure and profit our friends, we purchase vnto our selves love & good liking of them, or in hurting our enemies, we make our selves redoubted of them, by overthrowing their practises and endo­maging them selves.

Choler sheweth the greatnes and indignitie of iniurie, the in­gratitude and infidelitie of him that offered it, the suspition, di­shonour, and disgrace that may ensue by dissembling it, the ex­ample of iustice, and the severitie which is requisite to represse in­iuries, and to bridle the outragious offendours.

Pleasure alledgeth his sweetnes, and that wee must passe our youth merilie, as also the season of the yeere, the time, the oppor­tunitie [Page 69]and the companie, which draweth vs on to recreate our selves, and that it is a very civill and gentlemanlike thing, to spende lustily at great meetings: and contrariwise that it is a clownish and mechanicall manner to be niggardly, and never to come in companie.

Feare and cravinlinesse sheweth what daunger there is in hastie and rash proceeding, and that it is farre better to goe on slowly, thereby, as it were, to ripen our busines, then by thinking to make hast, and by taking of it to soone, to make it naught, and shrinke afterwards.

And to be short, Every vice hath some excuse save envy, which should make them the more asha­med which are infected with it. as our flesh is very subtill and ingenious in that which appertaineth vnto it, so we have no passions but wee have some sophisticall and slender reasons to maintaine and iustifie them in some sort, except it be envie, which beeing ac­cused, hath nothing to say for it selfe. And wee see that many men that are fearefull, given to pleasure, covetous, or ambitious, will confesse so much; but hee that is envious dare not discover him selfe, for that this passion is so loathsome and vnsaverie, that it offendeth who so ever smelleth it.

And there is great reason, why it should be so: Acomparison betweene en­vie and the other vices. for all the o­ther proceede of the corruption and disease of our nature; but this proceedeth of a malicious and perverse disposition of our wills. The others are oftentimes so greatly tempted, that though they yeelde, yet they deserve some pitie and commiseration. But this envie is not tempted, but with the blessings and benefits of God. For as Christ Iesus speaketh in the parable, Math. 20.15 the eye of the envious is evill, because God is good: and therefore he deser­veth greater condemnation, then he that is impatient, when he is in affliction, for that oftentimes he is scourged by the heavie hand of God, and that in very rigorous manner, in such sort that it is hard, nay impossible by reason of the vehemencie, or rather furie and rage of his afflictions, to keepe his heart and bridle his tongue, that the one doe not conceive, and the other pronounce great blasphemies.

But what can an envious man alledge for him selfe but this, The cursed and horrible obiect of the envious. that God is to good, to mercifull, to liberall and to bountifull towards his creatures, in giving to one so great strength, to an o­ther [Page]such riches, an other such health, to an other such friends, to an other such knowledge, to another such honour, to an other such favour and credit, and generally to all sufficient to be con­tented there with? for he respecteth nothing else to torment him selfe withall: as also on the contrarie when he reioyceth, it is for some lamentable and heavie matter, as when he seeth discorde among friends, iealousie between man and wife, his neighbours house on fire, his children licentiously given, his servants steale and runne away, his time lost, his goods wasted in such sort that al is spent, & he brought to beggars state: in these & the like mi­series, the envious man reioyceth: he never laugheth hartely but when he seeth others weepe, nor ever weepeth but when he see­eth others laugh: he is healed by the diseases of his neighbours, and raised vp by the death and destruction of other men.

As we see among beasts some feede vpon venim, Fit compari­sons for this purpose. and others vpon carrion; so doth the envious man fatte himselfe in the losse, povertie, miserie, death, and destruction of his brother. S. Basil in one of his Homelies, doeth very fitly compare them vnto flies; for as they leave the sound parts of the body, and light vpon the corrupted & putrified parts thereof, and take such delight in the matter & filth, that it is hard to keepe them from it: so likewise an envious man taketh no pleasure in all the other parts of a mans life, but onely in that which is diseased and corrupted.

They are like vnto Timon of Athens, The envious man is enemy to God and man. enemies to men, and vnto whatsoever appertaineth vnto their owne prosperous e­state, and also haters of God and of his glorie. For whatsoever he hath made in this world to manifest his goodnes, and by this meanes to allure and drawe his creatures to honour him, is most odious and displeasing in their sight. Wherein they shew them­selves to be the children of the devill, and make manifest that they are his heires and successours, in the hatred which he hath born from the beginning, as well to the honor of God, as to the health, wealth, and prosperitie of men, which are the very notes and tokens whereby they are knowne that are of his race and familie. And who can sufficiently expresse howe farre they are from all charitable affection, in that nothing grieveth them so much as to see God honoured, and men profited, as to see God raine downe the Manna of his heavenly benedictions, and men [Page 70]to gather it vp and enioy it. Proofes of that which hath bene spoken by examples. 1. Cain. Genes. 4.5.

And to the ende, that this may the more liuely appeare, let vs consider a little what was the cause of the hatred that Cain bare towardes his brother Abel. God (sayeth Moses, was pleased with Abels offering: which his bro­ther perceiuing, was by and by pale, sorrowfull, and sadde: as if by his countenance, hee would discouer his mallice and hatred, which hee had inwardly conceiued in his heart, which was so great, that hee coulde not bee satisfied, but with his brothers life, as hee had euen from the begin­ning resolued with him selfe. Beholde what occasi­on this poore innocent man had giuen vnto the other to doe him so great harme? whereof was hee culpable? surely of nothing, but onely this; that God loued and fa­uoured him, and to declare vnto all men the fauour hee bare vnto him, hee had accepted of his prayers and sacri­fices. What was the reason that the hie Priestes, Scribes, Of the Scribes and Pharises. and Pharises bare such deadly hatred vnto Christ Iesus, which they shewed during his life, by opprobrious wordes, iniurious deedes, and many outragious dealings: continu­ing them so fiercely, and that after his death, that they en­deavoured by all meanes to extinguish the memory of his name, and to banish such as shoulde but mention it, or that woulde in any manner or sort whatsoeuer fauour and defend his honour? What had hee done that did so offend them, or might iustly prouoke them to such anger? Hee made their blinde to see, their deafe to heare, their lame to goe, hee healed such as were sicke of the palsie among them, hee cured such as were possessed with wicked spi­rites, hee raised vp their dead, he found out that which was lost, that which was weake hee comforted, hee healed the broken, hee instructed the ignorant, and called sinners to repentance, to the ende that they, acknowledging their faultes, might obtaine pardon: hee comforted the afflicted, and in a worde, hee was the hauen and refuge of all such as were tossed with the waues of miserie, and as it were, the store house of all the graces, fauours, and blessings of God, which are exposed indifferently vnto all men. Beholde [Page]nowe the faultes hee committed, and the causes whereby they were so eagerly bent against him. Wherein we may e­uidently see, that there is nothing that more offendeth the enuious, then to be good, and that the greatest fault among them is to be vertuous, to be in fauour with God, and to haue a good opinion among men. Whereupon Themistocles was wont to say, that the reason why no man enuied him, was, for that he had done nothing worthy commendation. Dio­genes in like manner, hearing one complaine that hee was hated and spited of others, counselled him, that (to reuenge himselfe) he should still continue to be vertuous, as the best meanes one can haue to punish such enemies, whome hee tor­menteth, and, as it were, racketh more by his good conuersati­on, then by all other iniuries whatsoeuer he can offer them.

It is a very straunge thing to consider the hatred and mal­lice that the enuious man beareth to vertue, and how hee is grieued when hee seeth it shine, as it were, in his neighbours. For albeit that it be profitable and commodious for himselfe, and that he reape great fruite thereby: notwithstanding hee is not contented therewith, but had rather lose the profit he en­ioyeth by this meanes, then to see the other enioy the praises and commendations which he deserueth. Which we may see by the Pharisees, who continually spake maliciously of the doctrine and miracles of our Sauiour Christ Iesus, not for that they were hurtfull or vnprofitable to them, but onely to de­priue him of the good opinion that the people had of him, by reason of his workes, and to defraud him of the honour that was due vnto him.

Who reaped all the commoditie and profit of the wisdome and prudent gouernment of David, In the ex­ample of Saul. of his valiantnesse, dili­gence, and dexterity, of his victories, and generally of all the happie successe and prosperous euents in all his enterprises? was it not Saul? and yet for all that, he was so displeased here­with, that he had rather be ouercome himselfe, then vanquish others by his meanes: and that in such sort, that he was not so much grieued with the domage and hurt that Goliah and his other enemies had done in his countrey, nor with the reproch­full wordes they vsed to wardes him selfe: as hee was tormen­ted [Page 71]when he saw the daughters of Israel sing songs in his praise seeing him returne with Goliahs head vpon his speare. Of Iosephs brethren. What an exceeding commodity and profite was it for Iacob, his children, and whole family, that God had purposed to ad­uance Ioseph to such honour and dignitie? for otherwise they had beene in danger (as in processe of time it euidently ap­peared) miserably to haue died with hunger and famine. Not­withstanding they setting behinde them all the pleasure and commodity which they might participate of, by their bro­thers aduancement, desired rather, (through an enuious and malicious stomacke) to see their brother die, yea, and them­selues to kill him, and thereby endaunger them selues, their children, and their good father, then that (through the good­nesse and bountie of God) he should attaine vnto so high pre­ferrement.

By this, one may perceiue, The nature of the envi­ous and their hypocrisie. that the enuious man is no lesse grieued at the sight of vertuous and well disposed men, then is the Panther when he seeth the face of a man, which (as Saint Basil saith) is so displeasing in his sight, that hee no sooner seeth the picture thereof, but incontinently he rageth and in­deuoureth by all means to spoile and teare it. It is true, that the envious man doth neuer in such sort discouer himselfe. But indeauouring to obscure the honour of other men, hee vseth some pretext and colour, and by all meanes seeketh to hide his malicious stomacke: as appeareth by the Iewes, who to cloake the spite and mallice they bare vnto Christ Iesus, con­uenting him before the iudge, somtime accused him that he was a blasphemer, sometime that he was a seditious fellowe, and a moouer of tumults among the people, and such like accusati­ons, by this meanes the better to hide their owne cankred sto­macke, to make him odious among the common sort, and to prouoke the magistrate against him. Notwithstanding though that the hatred and rancour, which the envious bare towarde the vertuous, bee so coloured and disfigured, if it were grea­ter then the enmitie which is betweene Egles and Dragons, or that betweene the Crowes and the Owles, the Cocke and the Lyon, the Boare and the Elephant, betweene [Page]whome (it is reported) there is such discord and hatred, that euen when they are dead their bloods will in no wise bee mingled together: so likewise enuie and vertue can in no wise agree. Hee that will be in fauour with the enuious man must needes bee vicious. For so long as God is good, (which is and shalbe for euer and euer) and that through his great and exceeding mercie, he shall bestow many and great graces among his children, Envie conti­nueth al­waies. to enrich and beautifie them: and as long also as there shall be any in this world, who desire to liue vertuously and honestly, this passion will alwayes re­maine in the deuill, and in the heart of all such, as are in sla­uish estate and condition vnder him, gnawing them continu­ally, and feeding vpon them as an impostume or filthy vlcer. By reason whereof the auncient Philosophers haue likened vertue to the sunne. For as the heate thereof softeneth waxe, and hardeneth the myre: so likewise vertue reioyceth and comforteth the good, and grieueth the wicked, consuming and wasting them by little and little, and so at length pineth them away with sorrowe and griefe, in seeing good men flo­rish in wealth and prosperitie.

It is like vnto the moth in the garment, the worme in the tree, Fit compari­sons to proue that envie consumeth it selfe. the rust on the iron, which first consume those things that haue ingendred it. And this is the reason, why that Agis, vnderstanding that in Sparta there were many great and en­uious personages, answered, that hee was sorie to see them so vnhappie, as that they could not rest contented with their own sorrowes and afflictions, but the more to vexe and torment themselues, they must be grieued at the prosperous and for­tunate estate of other men.

Enuious men (as the olde saying is) are not onely like vnto vipers, in that they be alwaies full of poyson, but also for that neither the one nor the other can bring foorth their young ones without killing them selues: and they differ in nothing but in this, that when as the young vipers are hatched, the old pre­sently die, whereas malicious men consume by little and litle, as men pyned in prison, or wasted with a long sick­nesse.

[Page 72]Seeing then, that this is so dangerous and pernicious a vice, Examples of many excel­lent mē, who haue bene void of all envie. Nom. 11.27. wee ought most carefullie to take heede of it, and to abandon it, by all possible meanes: imitating herein the examples of magnanimious and heroicall mindes, who haue by all meanes honoured and countenanced vertue and honestie in whomsoe­uer they found it. When as Eldad and Medad began to pro­phecie in the host of Israel, a certaine young man beeing iea­lous of his masters credite, Moses. and fearing that his name should be greatlie obscured, came and tolde Moses: and Ioshua counselled Moses to put them to silence: but in stead of fol­lowing Ioshuas counsell, hee praised and magnified God, and brake foorth into these speeches, O that all the peo­ple did so: giuing thereby to vnderstand, that wee can not con­ceiue in our mindes, much lesse expresse in wordes, howe happie that lande should bee, whose inhabitants are reple­nished with the knowledge of God, and studie continuallie to set foorth his praises. Of Iohn Baptist. When as the disciples of Iohn Bap­tist vnderstoode that Christ also baptized, beeing mooued with a like affection, came vnto their master, and tolde him of it, and further, that many went after him to heare his do­ctrine, was hee angrie or malicious against him for it? no: but thereupon tooke an occasion to giue him those ample and great testimonies which are written in the Evangelistes, Matt. 3.11. Mark. 1.7. Luk. 3.16. Ioh. 1.16. that he was the lambe of God, which shoulde take away the sinnes of the worlde, that hee was the spouse, that hee shoulde baptize with fire, and with the holy Ghost: that hee was not worthie to vnlose the latchet of his shoe, that him selfe must decrease, but hee must increase, to the ende, that by this meanes his Disciples might vnderstand his authoritie, and learne wholly to depende vpon him. the Apo­stles. Were the Apo­stles envious, when they vnderstoode that Paul was called vnto the same dignity that they were? Was there any con­tention among them when they met, for their place, for the chaire, and such like preheminences, where with some Cleargie men are so busied in their assemblies, and that often times with such earnestnesse and bitternesse, that it hindreth their consultations, and that in such sort, that they neuer meddle with that for which they assembled? though hee were the lest a­mong [Page]them, and as one borne out of season, yet did they not thrust him downe to the lowest place, as wee vse to doe ordinarily those, who come last, but acknowledging the gra­ces and giftes of God in him, they friendly and courteously re­ceyued him into their company comming to Ierusalem, and gaue him the right hands of fellowshippe, as it is in the Epistle to the Galatians. S. Paul the Apostle Was he himselfe also envious, for that God had giuen vnto others so great faith, such knowledge, com­passion, and many other singular vertues? wee may see as well by the history that Saint Luke hath written of his life, as by the Epistles which he wrote vnto many Churches, the great zeale and desire he had, that all other should be equall in giftes and graces vnto him: Rom. 9.3. and that he was, as it were, so ra­uished with this affection which hee bare towardes his bre­thren, that to saue them, he wished himselfe accursed. But where shall wee finde a more notable example, then that which is propounded vnto vs in the person of the sonne of God, who hath communicated vnto men all the giftes and graces, which hee hath receiued of his Father, and hath deuided with his brethren, his obedience, his iustice, his in­nocencie, his life, his inheritance, and whatsoeuer hee had besides, without reseruing ought to him selfe, sauing onely the glory thereof and the paine to distribute them? and fur­ther, to make vs partakers of his honour, hee hath made vs the children of God, Kinges, Priestes, and Prophets as well as himselfe: he hath placed vs at the right hand of God his Father, he hath set vs at the table in his kingdome, hee hath made vs iudges of the worlde, he hath made vs flesh of his flesh, bone of his bones, one bodie and one minde with him: and the better to shewe how greatly he desireth to be equall with vs, and how farre he is from all enuy and mal­lice, hee hath not onely conformed himselfe like vnto vs in those things aboue mentioned, but also the better to resem­ble vs, he hath participated of all our infirmities, except sinne: for he suffered hunger and thirst, cold and heate, yea and death it selfe as well as we.

What man is there, who considering the great humili­tie, [Page 73]charitie, and puritie of heart in our Lorde and Sauiour, The conside­ration of the vnspeakeable mercie of Christ Iesus, and the duty we owe vnto our neigh­bours is the verie coun­terpoyson of envie. and that towardes all the world, deuiding as it were, and that so liberally, so great graces with other men, that can be iust­ly offended, if his neighbours and friendes be comparable vnto himselfe in many commendable vertues? Where is the conformity wee should haue with the members of a mans body, among which there is such concord and agreement that it is wholly without any emulation or enuy? for though that the figure, place, disposition, vsage, and dig­nitie, be very different, considering the partes, yet doe wee neuer see them disagree, and spite one at another, either for the health, quietnesse, comelinesse, or perfection of the other, or that one reioyceth in the others imperfection. Where is that vnitie of minde and heart, which hath beene so recommended vnto vs by the writings and bookes of our auncestours? or where is that readinesse and promptitude one towardes another, according to the abilitie that God hath giuen vs, for the employing of such giftes as wee haue, to the common vtility of the Church, if wee grieue at the graces that God hath bestowed on vs? Where is that bles­sing wee ought to giue vnto our neighbours, when they are at their haruest, in saying, the Lorde prosper you, wee wish you good lucke in the name of the Lorde? Where is that Christian charitie, that should bee with­out mallice and enuie? Where is that faith that should appeare and bee made manifest by our tender affecti­on, and the loue wee owe vnto our enemies, seeing it is so little towardes our friendes, and yet that little is corrupted and stayned, as it were, by a secrete kinde of enuie, that wee beare towardes them, when we see them prosper, and that God hath aduanced them in honour and dignitie aboue our selues? Where is that communitie, (I doe not meane that confused and Platonicall participation of all thinges) but that holy and Euangelicall societie which ought to bee in Gods common wealth, which should bee vnited and linked to­gether with a most holy, a most perfect, and a most [Page]firme and absolute band of friendshippe? and to conclude in a worde, how should wee haue any participation with God, or with Christ Iesus his sonne, if they haue taken so great paines, and haue beene so carefull to instill vertuous motions into mens mindes, and wee spite and grieue to see them godly and vertuously inclined?

Lycurgus beholding tha sheafes of corne after haruest euen­ly deuided, Examples of the heathen, to shewe how farremany of them were from envie. tooke great delight to behold so great equalitie a­mong neighbours. What a pleasure is it my friends (saith hee) to see the commodities of our countrey so euenly distributed, as though we were all brethren, deuiding our fathers goods by equall portions? What a shame ought it to be vnto vs at this present, & what a condemnation will it be at the day of iudge­ment, to see such amitie and brotherly affection among hea­then men, and in vs, who carie the names of Christians, such ha­tred & vncharitable dealing, which sheweth that we are wholy possessed with spite and enuie.

Paedaretus one of the most honourable and worthy men of Sparta, Paedare­tus. labouring on a time to be chosen one of the nomber of three hundred, who were elected for the gouernment and rule of the citie, and being reiected, returned home to his house very merry: which the Ephores (who were the censours of the city, and the reformers of vices in their common wealth) vn­derstanding, sent for him, supposing indeed that he had deri­ded and mocked their partialities in elections: and demanding of him why he laughed and sported himselfe in such manner, seeing that hee should rather be sad, considering the disgrace that was offered him: he answered, that he could not but excee­dingly reioyce, to consider that there were three hundred men in the citie better then himselfe, and more meete to gouerne, and be employed in the common wealth: giuing vs thereby to vnderstand not only that he was not enuious, but also that hee was exceeding ioyfull, that there were somany men better and more honourable then himselfe. Alexāder the great. Plutarch in his treatise of flatterie & friēdship.

Alexander the great, vnderstanding that there was a certain Grecian, who was an excellent runner, for that he himselfe was verie nimble and actiue, greatly desired to see him, and to runne with him: but perceiuing that in the course, the other did not [Page 74]streine himselfe, but as it were voluntarily suffered himselfe to be outrunne, by reason he ranne with so great a personage: he was marveilous angry, and reproouing him for it, told him, that he was none of that enuious and malicious brood, who are al­waies discontented if they may not ouercome in euery thing, knowing very well, that the immortall gods, who did liberally bestow their giftes and blessings at their pleasure, doe not con­ferre all vpon one man, but diuersly enrich diuers men, vsing therein a wonderfull wisdome and counsell, by this meanes to bridle men, who naturally are fierce and proud, that they should not contemneaed despise other men, but that rather through a mutuall necessitie and want the one hath of the other, that they should one seeke for another, conseruing a society among themselues: the great ones to be serued by the small ones, and those that are in pouertie to be relieuedby such as are in wealth and prosperitie. The same prince beeing at another time pre­sent, and sitting among many other great Lords to determine a controuersie betweene Thessalus and Athenodorus, twotra­gicall poets, touching their excellencie in the arte of poetry, and to giue the honour and price vnto him to whom of right it did appertaine, gaue his voice with Thessalus: but perceiuing that the other iudges were not of his opinion, but contrariwise determined with Athenodorus, saide, that he would willingly haue giuen halfe his kingdome, so that the party with whome he had giuen his voice might haue had the victory, for that he would not haue receiued such a disgrace, as to be thought he had iudged of a matter he had no skill in. Notwithstanding it was meet that the honour should remaine vnto him to whom it was adiudged, and that it ought not to seeme strange vnto Thessalus, that he was not accounted the best poet, nor to him­selfe that he was not the wisest among the Iudges, for that e­uery one can not haue the first place, and exceed in all vertues. Consider the magnanimitie and heroicall minde of this great prince, and the malicious hatred, not only of some great perso­nages, but also of meane gentlemen at this day, if their seruants or inferiours reprooue their iudgement and opinion publikely in any matter whatsoeuer, and we shall see a wonderfull diffe­rence.

[Page]If (to proceede further) we would know the causes of this diuersitie, Whereof it proceedeth that there are so many envious men in the worlde at this day, & why Alex­ander was so magnani­mious. Plutarch in his discours of Alexāder wee shall finde, that vice and imperfection is the cause of enuie in the one, and that the great vertue of the other is the principall reason which maketh them to em­brace, commend and recompense, whatsoeuer they found worthy of commendation in their times. In Alexanders time there was neither Philosopher, Poet, Oratour, Mathema­tician, Carpenter, Painter, Carver, or any artisan whatsoeuer that was excellent in his arte, whom he would not see and talke withall, whom he had not enriched and honored: yea he made some of them in great and goodly pictures of brasse, the better to manifest in what reputation he had their vertue, and to en­courage others to imitate them in their excellency. It were a hard matter to iudge whether he were more prodigall towards them of his heart in louing them, or of his tongue in praising them, or of his purse in recompensing them. For he spared none of all three: to one he gaue ten talents, to an other he gaue fifty, to an other an hundreth, to another a thousand: in so much, that he had sooner emptied Darius coffers, which were full to the toppe, then satisfied his owne desires in giuing and re­warding. In like manner, to the captaines and valiant men of warre, of whom he might rather be suspitious, and conceiue some secret enuy against them (for such is the nature of all men for the most part, who professe armes) he was so liberall, that none of them (all the time he was in the warres) euer did any memorable and famous act, but hee was worthily recom­penced. For hee gaue them castles, cities, and kingdomes, and in a worde, so highly honoured them, that some of them were ashamed to receiue so great rewardes for very small pee­cees of services, as they thought. And this great liberality and munificense towardes all men of quality whomsoeuer that he could heare of, was the cause, why that soone after his decease, a certaine man (seeing vvise men despised and die beggers, vvithout any reliefe) saide to a Poet named Arche­stratus (lamenting the time passed, and seeing so vvor­thy a man in such great distresse and vvant,) O (saith hee) that you had bene in the time of Alexander: for hee vvould [Page 75]haue giuen you for euery verse you make, some such king­dome as Cyprus, or the kingdome of Phoenicia. This was the reason also why some compared his reigne to the spring­time: for that then the earth being moderately warmed by the sweetenesse of the ayre, which is then cleare and tem­perate, bringeth foorth hearbes and flowers, and hatcheth the seedes which it hath receiued long before: so likewise A­lexander drawing foorth the spirits by his liberalitie, which had beene kept in, and as it were hindred with the colde of the former ages, made his owne time so fertile, that since his reigne, there hath beene no age that hath beene so fruit­full.

Alexander Severus sometime Emperour of Rome, of Alex­ander Seve­rus. imita­ting this worthie king, would bee acquainted with all the ex­cellent Oratours and Poets of his time, and heare them verie often, and he tooke such delight herein, that one day in the presence of many great Embassadours, Lampridius in the life of Severus. hee boasted (as of a thing which hee gloried most in) that there was neuer a fa­mous learned man in the worlde, who either had not talked with him, or wrote vnto him. Which surely is a worthie commendation for kinges, and ought to bee hereditarie, and as it were, the proper and true patrimonie of all great states, who can not haue a more goodly ornament to beautifie themselues, and ennoble their houses, nor a more notable blason in their armes, to verefie their nobi­litie, nor (to conclude) a more shrill trumpet to sounde out their praises ouer the face of the whole earth, and to conti­nue them vnto the ends of the world, then to be such louers of vertue and knowledge, and to honour these giftes in whomso­euer they find them. Contrary ex­amples of Princes, who haue hated vertue.

On the contrary, there is nothing that so obscureth and defaceth their glorie, nor that so soone extingui­sheth their memorie, or that maketh them more abo­minable and detestable to all posteritie, whensoeuer they are mentioned, then when as they haue beene enemies to learning, and men of vnderstanding. For who is there, that at this day abhorreth not the memory of the Emperour Licyntus [Page]for the contempt he had of all good learning, Euseb. lib. 8. cap. 13. and the hatred and mallice which he bare thereto, in that hee banished all the learned men out of Rome in his time, terming them in derision the rattes and vermine of his Court. Whereat we neede not to maruell, considering hee was so ignorant and so foolish, that he could not so much as write his owne name: and Igno­rance as we daily see is a deadly enemy to vertue. Of Ateas. Plutarch in Apotheg. And what shall we say of Ateas the king of Scythia, who hearing one of his prisoners named Ismenias, which was taken in the warres, play most excellently vpon a flute, and so delight­fully, that euery man had great pleasure to heare him, ad­miring and wondering at him as at ademy god, saide, that hee for his part had as lieue here a horse neigh: shewing there­by, the scorne and mallice hee bare to wardes the player, and the spite hee had towardes such as heard him, and that the barbarousnesse of his minde and of his eares was such, that it seemed the one was shut vp within his stable, and the other fitter to heare an Asse bray, then the Muses sing. One neede not to maruell (as I haue saide) though that such a prince, nourished in the desarts and woods, like vnto a bruite beast, had so sauadge a minde, and that hee so little esteemed know­ledge and vertue, which were wholly vnknowen vnto him. But it would make a man wonder, that among the Greekes and Romanes, who would needes bee accounted ciuill, and re­puted of all other nations barbarous in respect of them selues, there should be any such rudenesse. of Diony­sius of Syra­cuse. Dionysius the tyrant of Syracusa, through a spitefull and malicious hatred, set that famous Poet Philoxenes to worke in the mynes, for that hee being commaunded to correct a certaine tragedie, which the tyrant had made, finding euery thing amisse in it, wholly de­faced it from the one end to the other: wherewith the tyrant was so spited, that he condemned him to as grieuous a punish­ment, as to be a slaue in the Gallies.

Adrian had many goodly and commendable partes in him, of the Emper our Adrian. and was one of the best furnished with knowledge and vnderstanding of all the Emperours of Rome: but this was all obscured with the hatred that he bare vnto all them, who [Page 76]who were renowmed for their skill in any arte whatsoeuer. Which indeede was so extreme, that hee coulde not endure that any man should read any bookes in Rome, but those of his making: or that any artificers, especially painters and gra­uers, should be accounted better then him selfe: so that to sa­tisfie this his malignant and envious passion, hee expelled Favorinus and Dionysius Melisius, who had offended in no­thing but in this, that for their excellent knowledge in all hu­manitie, in painting and grauing they were accounted the most notable of all other. Nay he did worse, for when as the Em­perour Trajan was about to builde a certaine house for the exercise of musicke, and that there was some difference betweene him and Adrian for the placing of the stayres: the master workeman seeing the opinion of Adrian to bee without all reason, and that notwithstanding hee would needes maintaine it against the Emperour and all other the chiefe workemen which were there, was compelled to say, the better to represse his presumption, that if hee had no bet­ter skill in painting then in making of stayres, he was not very skillfull, or (as Dion reporteth it) that hee might goe paint hoppes. He dissembled this thing for the time, as though he had not heard it: notwithstanding, hee was inwardly so offended and so vexed, that his opinion was reiected as well of the masters of the arte as also of the Emperour, that afterwardes he (comming to the Empire) put the poore man to death, for no other cause but this, that he would not yeeld vnto him, in that vvhich was most vnreasonable and contrarie to knowledge.

Although these former examples bee most execrable, The grea­test example of enuie in Commodus, written by Dion, Lam­pridius, and others. yet are they nothing in comparison of that of the Em­perour Commodus, vvho notvvithstanding his education and bringing vp by the most famous and wise men, which vvere in all the vvorld, and the diligent care of his father Marcus Aurelius, the wisest and most vertuous prince that euer was, and the goodly patterne of honour and vertue, vvhich vvere set before his eyes in the exam­ples of fiue Emperours his predecessours: and finally the graue [Page]and wise admonitions, which hee had dayly of the trustie and faithfull counsellours of his late father, was notwith­standing so vicious, and so vnruly in all his actions, that hee exceeded all his predecessours and successours in mischiefe, and especially in enuy, which was in him in most abundant maner, which may euidently appeare if we consider two or three of his actes. When it was tolde him that Mamertus Antonianus was very like him in proportion of bodie and magnanimitie of minde, hee caused the party that tolde him this, forthwith to bee slaine, and likewise within a little after, hee murdered his cousin Antonianus, alledging, that it be­seemed not any man in the worlde to compare him to ano­ther, much lesse to resemble him. And it is further reported of him that he poisoned Sulpicius Crassus the Proconsul, Iu­lius Proculus, and Claudius Lucanus, who were the gouer­nours of Asia, for that hee vnderstoode they were honest men, gouerning the countreyes vnder their charge prudent­ly and iustly. But the most infamous and wicked part of all other reported of him, is, that of the fourteene or fifteene Romane gentlemen, who were sporting themselues vpon the bridge of Tyber (for hee passing that way and meeting with them, demanded of them what they were talking of: whereto they answered, that they had beene discoursing of that wor­thy Emperour Marcus Aurelius, who after his death had left an euerlasting sorrowe to all posteritie, for the losse of so good and vertuous a prince) for which, without any further processe of Law, hee caused them to be throwen into the riuer, saying, that no man could speake well of his father, but he must needes speake euill of him.

Who is there, No enuie in any other creature but in man who hate one an­other. that abhorreth not such men, and that hea­ring such mortall hatred, is not astonished to consider that euer their should be any such creatures, though indeede their na­ture is so wicked and so corrupt, that there is no impietie what­soeuer, which is not sometime inherent in them: for the cor­ruption of them is so exceeding, that there is no kind of mis­chiefe, but they are subiect vnto it. There is no imperfection or vice whatsoeuer in other creatures, which man participa­teth [Page 77]not of, and which is not common to him with them: and if there be any vice that man hath proper and peculiar to himselfe, surely it is enuie, which is neuer found in beastes, for that they haue not the reason and vnderstanding to discerne the happie and prosperous estate of others. Which is the cause that ingendreth hatred and enuie among men. And as there is no enuy but among men, so doe they alwaies vse it one towardes another. We doe not enuie an Oxe for his strength, nor a Peacocke for that he is more gay then wee are, nor Apes for their nimblenesse, nor serpents for subtilty, nor doues for their simplicitie, nor any other creatures for those qualities that are in them. There is nothing but the prospe­ritie of other men that vexeth vs: and especially of our friends, neighbours, kinred, equals and familiars. For we neuer enuie strangers and such as wee know not, nor the poore man euer enuieth the Prince: but the potter the potter (as the Pro­uerbe sayeth) the fisher the fisher, the huckster the huck­ster, the marchant the marchant, the gentleman the gentleman, the scholler the scholler, the seruant the ser­uant, the young man the young man, the olde man the old man, the souldier the souldier, the Lawer the Law­er, the Doctour the Doctour: and to make short, wee see that such as should vpholde and maintaine one ano­ther, either for their state and condition, their yeeres, their neighbourhood, their kindred and acquaintance, are vsu­ally set together by the eares through this cursed passion: and it breedeth commonly much debate betweene great perso­nages if they bee neighbours, and dissolueth the knotte of vnity betweene brethren, if they conuerse long toge­ther.

And this appeareth notably in the examples of Cain and Abel, Isaac and Ismael, Lot and Abraham, Iaakob and Esau, Ioseph and his brethren, the Apostles of Christ Ie­sus, the kingdome of Iuda and Israel, the Turkes and the Persians, and in olde time the Parthians and the Romanes, among whome, there was neuer firme friendshippe, nor sure vnitie by reason of this cursed enuie, which euer brake the bandes that shoulde haue tyed them together. And [Page]it seemeth that this was the principall cause, Why God hath recom­mended vn­to vs the loue of our neigh­bours. why God in ma­king a Lawe that one man should loue another, there is a speciall remembrance made of our neighbours, and such as inhabite neare together. For though that of our selues with­out any commandement, we ought to loue them, by reason of the proximitie and acquaintance wee haue with them, and that therefore one would thinke, hee had more neede to haue commended, yea and commaunded the loue of strangers: yet notwithstanding considering that which wee haue spoken touching the perversnesse of our nature, which for the most part maketh vs to hate our neighbours, more then any thing else, hee hath especially mentioned them in his Lawe, therein expressing the malicious and cankred cogitations of our hearts, seeing that wee are more sauadge and cruell herein, then the bruite beasts. Beasts not so sauadge as man is. For they being but a little acquainted and vsed together, doe liue quietly without molesting one another: as we may see by cattes and dogges, who liue quietly together and seldome or neuer fight, vnlesse it bee, when as the one know not the other. But the first that we will be scratching and clawing, if we may catch them, are either our neighbours, or our next kinsfolkes.

Enuy then, A briefe summe of this first discourse against enuy. as we may see, among all other creatures ma­keth choice of man, and among men, of neighbours, and of them the most vertuous, against whome it opposeth it selfe without all discretion. For it spiteth all vertue and prosperi­tie whatsoeuer. And as we see all brightnesse offensiue vnto those, who haue sore and diseased eyes, so likewise there is no light of the minde or vnderstanding, which doth not grie­uously vexe, and as it were gnaw the heart of the enuious, when as he considereth his neighbours honour and glory, thinking that his owne is wholly obscured, as are the moone and the starres by the sunne shining. By reason whereof, euen as when we see our neighbours house which, by reason of his greatnesse and statelinesse, bereaueth vs of the ayre and prospect, we wish that either it were cleane pulled downe, or at the least aba­ted: so likewise, the enuious men woulde willingly, that the aduantage that their neighbours or familiars haue of them, vvere taken away, and their sailes lessened, for [Page 78]that by their greatnesse they thinke them selves diminished.

We have hitherto declared what manner of passion this En­vie is, The second part which discourseth of the reme­dies against envie, and of the comfort those ought to have who are envied. 1 The first re­medie. and howe farre it estrangeth vs from God, (whose image should alwayes lively appeare in vs) and howe neere it coupleth vs with the devill. Nowe it remaineth briefely to set downe such remedies as are convenient to avoide it, and withall the comfort and consolation that God and vertuous men ought to have, when they are spited and hated. As concerning the reme­dies, Saint Basill hath set downe two; the first is, that we dili­gently consider the frailtie and vncertainetie of riches, honour, pleasure, and other delightes of the worlde, which are ordina­rily the causes of the hatred we bare towardes our neighbours. For if we repute them (as in deede they are) vaine and transito­rie, and consider with our selves the care, paine, danger, and dis­pleasure they drawe with them, we would rather pitle them who possesse them, for that they bring so much miserie, then spite and malice them, for so short and troublesome a felicitie. After that Dyonisius the tyrant was driven out of his kingdome, Plutarch in the life of Timoleon. Diogenes meeting him on a time at Corinth, whither he was re­tired after his fall, in the presence of many philosophers, among whome he was sporting after his accustomed manner, tolde him that nowe he beganne to spite and envie his estate, to see him live so quietly: meaning, that povertie, by reason of the rest and quietnesse wee have thereby, is more to be envied and spi­ted then all the riches of fortune, which as lightning in vani­shing suddenly, doeth nothing but dazell the eyes of the be­holders.

The second remedie is, The second remedie. that we consider that the graces and giftes of our neighbours are common to the whole Church, and that it is given them not to the entent they should be lordes over them, (for from God alone doeth every good gift pro­ceede, and he ought to be reverenced for them) but as good and faithhfull stewardes to distribute and devide them among such as have neede of them. If we would thinke of this, wee should have no great occasion to mallice them but contrari­wise we would thinke we were greatly bound to love them and their wisedome, for that they take great paine to keepevs, and to bestowe vpon vs those good thinges, which God giveth vnto [Page]vs by their meanes, and if it happen that (as vnfaithfull ma­sters of an hospitals, who but too often robbe the poore men over whom they are placed) they will retain any thing vniustly, of that which God hath given them to dispence vnto such as have neede: yet in such a case we should be so farre from Envie, that on the contrary we should exceedingly pitie such poore thieves, which expect every day when the Iudge should sende them to hanging, by reason of their theft and robberies, and for that they have bene so vnfaithfull in their dealings.

Nowe as concerning the comfort that a man shoulde have that is spited: A comfort vnto him that is spited. The first comfort. He must first hope, that if he persist constantly in the studie of vertue, it will daily so increase, that at the length it will weaken envie, and so diminish it by little and little, that in the ende it will quite exstinguish it. For as we see the fire in the beginning cast foorth a great smoke, which quickely vanisheth away as soone as it is well kindled: so likewise vertue causeth great mallice and spite in the beginning, but if a man be con­stant and will not be discouraged, but burneth more and more in vertue and goodnesse, in the ende he shall disperse them, as the Sunne beames driveth away the cloudes, in such sort, that at length we shall not knowe what is become of them. The second consolation. He must also comfort him selfe in that which Saint Gregorie hath spo­ken, that as God by a wonderfull and an vnsearcheable coun­sell hath accompanied our malladies, diseases, losses, povertie, and all other afflictions whatsoever with a kinde of compassion and naturall pitie, to the ende that our neighbours taking com­passion of our infirmities, should somewhat asswage the bitter­nesse of them, and by this meanes, as it were in some sort, helpe vs to beare & sustaine the burthen of them, so also that in those particular blessings he bestoweth vpon vs, he vseth envious men as a meanes to bridle vs, that wee should not exalt our selves too high, and that this presumption, if it be not brideled, should not be the occasion of our ruine and destruction. For the two extremities (as Aristotle saith) doe prejudice as well the bodie as the minde. If one drinke or eate, sleepe or labour too much, it hurteth the corporall health which can not be preserved, but by a mediocritie in all thinges: so likewise may we say of the [Page 65]minde, which surely is not in health, if it be either too hautie, proude, or presumptuous, or too base, lowe, and submisse. To the ende then that it may be well disposed, it must bee kept in a mediocritie, and, as it were, in a meane betweene both, to the ende that it may be strong ynough to beare adversitie, and so heavie, that it be not blowen away with a puffe of pros­peritie, which is a verie difficult thing as we may daily see by experience, for we doe no sooner thinke of adversitie, but wee are by and by throwen downe and discouraged: and a little prosperitie will make vs carrie all our sailes. And therefore God hath set envie on the one side, and pitie on the other, as it were two places to rest on, in the high way, to the ende that if wee will exalt our selues in prosperitie, Envie shoulde bee readie to pull vs downe, and if wee be too much discouraged with adversitie, pitie and compassion should be readie to helpe vs vp.

Wee may gather hereby that God vseth envie, What profit God draw­eth out of envie for the good of his children. as those of Athens vsed their Ostrocisme, for by their Lawe and auncient custome of the countrey they banished the richest, and most renowmed men of their Common wealth, and such as had borne greatest offices, and by their prudent and wise manna­ging of their affaires had gotten greatest authoritie: not of a rash or headie conceipt, or thorowe ingratitude, and a mis­construing of their good services and famous actes, and much lesse for any crime or fault committed by them: but onely by this meanes to moderate their greatnesse, and to hinder them, that their ambition shoulde not growe to the height of ty­rannie, and by this meanes to resist it in the beginning, least o­therwise growing too great, the course thereof would not bee stopped without great trouble and effusion of blood. In like manner God suffereth good and vertuous men to bee en­vied and vexed, not for any harme hee beareth vnto them, nor for any desire he hath to punish them for their sinnes commit­ted, but onely by this meanes to keepe them from presumpti­on and pride, whereto we are verie much enclined, when as we conceive in our mindes, that we are better and more fortunate then other men.

And thus much haue I thought good to speake touching the [Page]remedies against Envie, after which, and that passionate hu­mour of Anger, whereof we have discoursed in the third booke, it shall be requisite to speake of pleasure, and of that vnbrideled affection, which we have in the disordinate lustes of the flesh: to the ende we may rightly knowe what is vicious therein. For these two passions beeing placed the one after the other, there­by wee may the better vnderstande each other, and in like manner the miserie of our miserable nature, which in divers things is so equally troubled and tormen­ted.

[Page]THE FIFTH BOOKE.

AMong the pleasures and delightes which men have in this worlde, A distincti­on of the pleasures which men enioy in this worlde. some are holy and honest, as those which we receive in the reading and meditation of the Law of God, in our obedience towardes him, and of the faith and hope we have in his promises, Some plea­sures are holy. all which (as David saith) are more to be de­sired then gold, yea then fine gold, & swee­ter then the honie and the honie combe. It is also a singular pleasure to behold the providence, wisedome and goodnesse of God towardes his creatures, and to consider howe every one of them, and every part of them are appointed to some good purpose, and ordained for the vse, pleasure, and profite of man: and likewise howe their beginning, continuance, estate, and ende is conducted by a wise and wonderfull order, and a most skilfull Oeconomie in everything. In these pleasures there is nei­ther shame, sorrowe, nor repentance, for every thing is holy, and there is no evill, vnlesse it be that we are not greatly desirous to fall into those considerations, or els for that we be soone wearie of them. Some are naturall. There are other pleasures also that are naturall: as to eate when we are hungrie; to drinke when we are drie; torest when we are wearie, and such like: by the sweetenesse where­of, Super fluous and vnne­cessarie plea­sures. our good God, who is a singular lover of our welfare, would stirre vs vp to bee carefull of our selves. There are also some which are superfluous and vnprofitable: as that which Ar­taxerxes tooke in riding in his litter thorow the fieldes, to grave and cut in wood triffling toyes, loosing his time about nothing, which every man ought to holde so precious, and especially Princes, who may if they wil, alwayes employ them selves in matters of great consequence, and whereof the charge is such, that if so be they will discharge their dueties, they shall not have so much leysure as to eate their meate, or take their rest, vnlesse they borrowe some of that time which should be employed in publique affayres.

[Page 82]There are also other pleasures, which are wicked and vicious, Wicked and naughtie pleasures. which are tearmed by the name of carnall and worldly pleasures, and these are they, whereof we purpose to discourse at this pre­sent.

As concerning the first, they are good and commendable, How we may vse lawfull pleasures. and we ought to desire God to bestow them vpon vs, and to ac­count our selves very happie, if we may enioy them. As concer­ning such pleasures as are naturall, they are indifferent, and they are good or evill according as they are vsed. For when they are vsed moderately, with praier & thanksgiving, which are the two things that sanctifie al things, & direct thē vnto their end, which is the health & good disposition of the bodie, with an acknow­ledgement of the bountie & liberality of God, in the participati­on of his riches & mercies: in this respect they are most commē ­dable: so farre ought we to be from contemning or despising of them. Against such as are to au­stere in the vse of natu­ral pleasures. Some there have beene who have beene too extreme in this: as he of whome Eusebius speaketh, who seeing a poore traveller in Egipt desire water, for that by reason of his great thirst and extreme heat, he was able to travell no further, told him that he might be content with the shadow of a tree, which hee shewed him a farre off, by that meanes a little to refresh him. As also he, who alwaies cate his meate standing, and beeing demanded, why he would not sit, answeared for feare his bo­die should take any pleasure. In these rigorous kindes of absti­nence, there is alwaies excesse, The example of Christ Iesus condemneth such austerity and oftentimes it is mingled with superstition. When as Christ Iesus would miraculously feede the people, he commanded that they should sit downe before they were served, to the ende that every one might take his repast with the more ease. His Disciples also tooke their meate sitting, as appeareth in many places of the Scriptures. Wee must not thinke wee displease God, when as wee take our meate sitting at our ease, without any great curiositie. The diversi­tie of Gods creatures may teach vs that we may vse thē with moderate pleasure. For he hath not made his creatures barely to profit vs, but also to delight vs: which may be very well prooved by the diversitie of colours, which the earth affordeth, and by the sweetnes and savour which it giveth to e­very particular, respecting therein rather the pleasure and con­tentment of our senses, then the nourishing of our bodies. Wher­of we may inferre, that there whereas the superfluitie which is [Page]vaine and vicious in any thing, is eschewed, we ought not to re­iect the honest pleasure which we may reape of the creatures without any dishonour vnto the Creator: seeing that in every one of them hee hath not placed both, without great reason and iust cause, but by this meanes making an ample and large de­monstration of his goodnes, he would giue vs occasion continu­ally to praise and honour him. Against Stoikes and Epicures. Wherefore Aristotle iustly blamed them, who placed felicitie and vertue in this, to be without affe­ction: shewing in deede that it lieth in the moderation of affecti­ons. Whereby he condemneth as wel those who through their blockishnes and stupititie, are without al affection: as those also who through an vnbridled & dissolute life, let loose the reyne, & follow their appetites whether so ever they will lead them. And out of doubt it is impossible, if we be not mooued with pleasure, that euer we should be stirred with griefe and sorow: and who so euer they be that will haue such flintie and brasen hearts, it is not likely that they are verie mercifull, though not withstan­ding this is the principall vertue which men ought to haue, if they will be perfect and followe the example of our heauenlie father, vvho vvould haue vs (in the aduersities which hee sen­deth either to vs or to our neighbours) haue some feeling of their sorrowes, to the ende wee may bee patient in our owne griefes, and pitifull in those of our brethren and acquaintance: on the contrarie, when as by his grace we or they prosper, that wee reioyce, to the ende to declare by our ioye, that we envie not the prosperitie of other men, nor bee proude of our owne good happe.

And what should become of vs, if we were without all affe­ction? Would there be a man that would applie himselfe to any thing? for pleasure and griefe doe rule all our actions, and there is no man, but either affecteth or escheweth things, for the one or the other, which God in creating and framing our natures hath ordained, and that such affections should serue our minds, as coches doe our bodies, to carrie them whether our delibera­tion, conducted by reason, doth carrie vs. For as wee see in the sea, that if the windes blowe not, the shippes are constrained to lie still, and cannot stirre from the place where they are: so like­wise our nature, if all affections cease, can not, nor shall not be [Page 83]able to turne either to the right hand or to the left, no more then if we were in a palsie, which taketh away the vse of our whole bodie. And this is the reason, Plato in Philebo. why Plato called them the si­newes and strings of our mindes, giuing vs to vnderstand there­by, that they serue for the opening or shutting, lifting vp or pres­sing dovvne: and generally for the mooving of euery part there­of, euen as the bodie is mooued and guided by the sence: and further, that they are the occasions of feeling, and almost of all the knowledge we haue, in such sort, Plutarch in his treatise of moralvertue. that vve may iustlie name them (as Plutarch doth) the handles of Philosophie, by the which children take hold, who would neuer loue it, nor the in­structions it giueth, if they had not some sparks, as it were, of some shame, desire, reputation, ambition, pleasure, or sorrowe, which stirre them vp thereto: and they being conducted by rea­son, as it were, by a good schoolemaster, are very vvilling to goe to schoole, and learne vvith all diligence.

But some man may say, A stoicall obiection. that these affections are also the cau­ses, that vve fall into many vices, and that if there vvere no loue, there vvould be no louers, no more then there vvould be coue­tous men, if there vvere no desire of riches; vvhich may be con­fessed: and further, that by reason of the corruption vvhich is in our hearts and vnderstanding, they rather provoke vs to vice, then to vertue. But vvhat? must vve cut off the legge, An answer. because it halteth, or the nose because it is oftentimes full of filthie matter? they vvho vvill take avvay all affections of nature, because they doe allure vs vnto vice, doe as hee did, vvho maintained, that vve neuer ought to ride post, for that some oftentimes catch shrevvd falls; or that vve should not shoote in a gunne or a bovv, for that both gunners and archers often misse the marke; or that vve must not sing, for that sometime vve fall into discorde. If a man be afraid least he should be drunke, and that the fume of the vvine should ascend vp into his head, and so disquiet him, let him mingle his vvine vvith vvater, and thereby mitigate the strength and heate thereof, and by this meanes hee shall prouide, not onelie that it doe not hurt him, but also that it profiteth him much, in that it quickeneth and cherisheth him. So must vvee doe likevvise if vvee feele [Page]our affections over-strong and forceable, to keepe them that they trouble vs not, and to temper them with reason, and not cleerely to extinguish them. Sundrie fitte comparisons taken out of Plutarch in his disputati­ons against the Stoikes.

Wee must herein followe the examples of quirries in the sta­ble, who to rule and manage their horses aright, doe not cor­rect them for their agilitie, courage, and stomacke, but take spe­ciall regard that all be so well ordered, that they carie well, that they stop wel, curvet, or gallop the field, not as the horses would them selves, but as their riders shall thinke good: or as wise & skilfull husbands, who having store of wild plants or stocks, doe not plucke them vp by the rootes, and throw them into the fire, but rather transplant and graffe them, whereby that tart­nesse they have naturally, is sweetned, and they so vse the matter with a little husbandrie and skill that they vse about them, that in the ende, of vnfruitfull plants they make very fertill trees, and not onely profitable, but also very pleasant and delectable. So likewise, by the grace of God, there neede but little labour be bestowed for the taming and ruling of our affections, and the taking away of this great vnrulines, which naturally we are pos­sessed withall, and which shew it selfe so masterfull in the begin­ning, and to make it in short time as a young colt to be easilie bridled, and orderly governed by the rules of reason. And let not men say, that because of our idlenes we will not husband them well, and therefore we shall not reape so great profit of them, as good husbands doe of their nurseries: for who shall hinder vs to husband them, to digge them, to binde them, to water them, and to cut off that which is superfluous from them, and so to vse them, that we may gather store of good fruit for our selves and for our neighbours?

To conclude then this discourse, A conclusi­on of this treatise of na­turall affecti­ons, with a briefe decla­ration of the right vsage of them. we must not so reproove our naturall affections, as though they were evill or superfluous, nei­ther yet condemne desire, or refuse mirth, so we will keepe that measure which is commendable in all things If God wil vouch­safe vs that grace and favour, that we may vse them soberly, with praise and thankesgiving: if he will not vouchsafe vs them let vs notwithstanding be content, and never murmure against his will, alwaies perswading our selues, that he doth nothing but that which is good and wholesome for vs. Let vs be alwaies pre­pared [Page 84](as was S. Paul) to vse abundance well, Phil. 4.12. if he will giue it vs: and in like manner to endure pouertie, when so euer he will punish vs either by that or any other affliction. Let vs also think (to auoid all superstition) of that which the same Apostle spea­keth, that bodilie exercise profiteth little, 1. Tim. 4.8. but that godlines is profitable for all things. Let vs not take so much ease, that vve should preiudice the health of our soules, neither yet so little pleasure, that we hurt the state of our bodies, following herein the examples of the auncient Churches. An exam­ple of the an­cient Christi­ans. In which (as Saint Au­gustine saith) the Pastors did brotherly admonish those, who v­sed too great austeritie, that they woulde imitate the counsell that S. Paul gaue vnto Timothie, which was to drink a litle wine, 1. Tim. 5.23. because his stomacke was weake, and to take heede that ouer­much abstinence, did not rather hurt then profit them.

I thinke this exhortation is not greatly necessarie for these times, wherein fasting is better preached then practised, The strange corruption of these latter times, wherin we turne na­turall affecti­ons into vices. and men are more skilful in iudging of the differēce of wines, then of wa­ters. For such as professe them selues to liue more straightly then other, are notwithstanding so fat & lustie, that they are a byword amōg other mē. And to be short, daintie dishes are so multiplied, & mens tongues and tasts become so exquisite and delicate, that it requireth as much time to make a master cook, as to become a Doctor in the Law. An other dangerous extremitie of hypocrites. Notwithstanding it is good to knowe howe we ought to vse euery thing, and how farre abstinence ought to extende. For as some men naturally are continually out of measure, and inclined to one extremitie or other, which are both naught, and many there haue beene which haue alwaies con­tinued but too licentious: so also some there haue beene at all times so superstitious, that they haue made conscience to vse such thinges as GOD hath left free, and at their liber­tie.

And there haue bene but too many, who would make things that are common, particular to some men, and herein haue pla­ced the greatest part of their holines: though that indeede (as we haue saide alreadie) naturall pleasures are indifferent of them­selues, and especiallie beeing well vsed: and contrariwise that the abstinence from them, is farre more commendable, when as as GOD him selfe commaundeth it, and that herein wee [Page]conforme our selves ioyfully vnto his will, and not vnto our owne fantasies, which are often deceived, and doe easilie delude vs, if wee suffer our selves to be guided by them, or by any other thing then by the worde of God. Against such as thinke by absteining from naturall pleasures, to become not onely more bealthsome, but also more holy. And if it were so that all cor­porall pleasures were evill, we must condemne them which con­tinually are offered vnto our eies, by the light of the sunne: as are the varietie of flowers, and infinite sorts of colours, wherein we take great pleasure and delectation: or those likewise which we receive by the benefite of our eares, as in the spring time the sweete singing of the nightingale, and infinite sorts of other lit­tle birds, which are most delightsome and melodious: as also those which we receive by our smelling, as the sweetnes of ro­ses, violets, and many pleasants fruits, which are so sweete and and odoriferous, that the very delightsomnes thereof doe stirre vp our hearts and mindes towards God, to consider his good­nesse, and to make vs to love him the more. We must also by the like reason, condemne all such pleasures (if we condemne and eschewe those that wee enioy by the tast and vse of Gods crea­tures) wherewith we are nourished. For we haue as great pleasure & cōfort in thē as in these, or rather more. In like manner in win­ter we must not seeke for heat, nor in summer for shade, for that in either our bodies finde great pleasure. Which beeing once re­ceived and approoved, it wil be so daungerous (considering that superstition is very fruitefull, and never ceaseth without great paine, vntill it hath plunged the conscience into some fil­thie puddle of impietie) that in the ende we shall thinke it vn­lawfull to scratch or rubbe our selves, as some have done hereto­fore to lie in beds, or drinke in glasses.

But least I should be to long, The conclusi­on of all this discourse of natural plea­sures. I will conclude in a worde. Let vs resolve with our selves, that it is not sufficient to doe our indea­vour, that according to the example of S. Paul, and following his advise and counsell, we doe applie ourselves to the persons with whome wee live, and that wee transforme our selves in to them, though that their natures be oftentimes different and disagreeing from vs: Omnis A­ristippum decuit color & status, & res. but also we must applie our selves to the sodaine chaunces and sundrie accidents of this life, and keepe our mindes alwaies in one estate and condition, whether we be poore or rich: and as it is reported of Aristippus, that into what [Page 85]house so ever he came, were it into the Kings pallace, or the beg­gars cottage, were hee in silkes, velvets, friefe, or russet, he al­waies kept a decorum, and a comelines in his behaviour, besee­ming such a Philosopher as he was. So likewise must we applie our selues, and learne to vse all alterations and chaunges as they should be: as well ease as labour, honour as dishonour, po­vertie and riches, friendes and enemies, favour and disfavour, health and sicknes, imprisonment and libertie, rest and paines, sorow and gladnesse, without doing any thing that is vnfit for a Christian, or not beseeming our estate and condition. And in thus doeing, a man that shall moderately and wisely enioy any honest pleasure, as God shall give him occasion, giuing thankes vnto him and acknowledging his goodnes, ought much more to be commended, then he that refuseth this grace and favour, depriving him selfe of those giftes, which God hath given and offered him. For he doth it either through contempt, superstiti­on, or a detestable pride, thinking him selfe to be more wise in reiecting, then accepting the goodnesse which GOD hath offered.

We have now spoken sufficiently of naturall pleasures, Here he en­treth into the discourse of wicked plea­sures. and now we will handle other delights, and begin with such as are naught and vicious: whereof some are touching the mouth and bellie, and some others not farre vnlike vnto these.

As concerning gluttonie and drunkennes, Of drunken­nes and glut­tonie, the fil­thines of which is dis­covered. which are placed in the first ranke, they doe not onely make men like vnto beasts, but surely they place them in a farre worse estate and condition; for we doe not see them eate or drinke too much. And though that some times they exceede herein, yet it is not so exceeding that they stagger and reele, or be so swelled that their skinnes will not hold thē: as we see some men, who are no sooner drunk, but they loose the vse of reason, and of al their other sences, & do not onely forget their friends & servants, but also their houses & their own selves. They are (as S. Basil saith) like vnto images: they haue mouthes and speake not, eyes and see not, eares and heare not, noses and smell not, hands that handle not, and feete that cannot goe. Luk. 21.34. And this is the reason why Christ Iesus doth so ear­nestly exhort his Disciples to keepe them selves from drunken­nesse and gluttonie, wherewith the heart is more charged then [Page]the stomacke. Plutarch in his discourse of eating of flesh. Whereupon Heraclitus a Philosopher being de­maunded, which of the sences was the wisest; answered, that which was least washed or wetted with wine. Not that the wine is in fault, for that beeing moderately taken and with dis­cretion, The spoile both of the bodie and the minde. is very nourishing and wholesome, and doth not onely cherish the bodie, but also quickneth the mind, as saith the Pro­verbe. All the matter then lieth in the vsage, which being done with moderation, is so profitable, that it serveth in steade of a medicine or a preseruatiue. But if it be immoderate, it is a very poyson, Xenophon in the first booke of the institu­tion of Cyrus. as Cyrus saide vnto Astiages, who demanding of him, why he would not drinke any wine, which was offered him in a glasse: for that (saith he) I thinke it is poison, hauing seene not long since, at those bankets you made your friends, that there was no man which drunke wine, but within a little after, he be­came so weake and feeble, that he could not goe, and so blockish and dull sprited, that he was vnfit for any counsell: which a­greeth very well with that, Plutarch in his Apoth. which a certaine Lacedemonian an­swered to an other that demanded, why they liued so barely and niggardly in their Citie, and that among other things, they drunk so little wine. It is for that (saith he) we may consult the better of our affaires, and least if we should buie too much wine, wee should be constrained to begge our counsell of other men. And it is a very rare thing to see drunken men so well advised, as of them selves to aske counsel of other men For they cannot be in­treated to heare but with much adoe, They take away our rea­son & iudge­ment. though it be offered them: and when as any friende they haue doe tell them of any thing, they doe contrarie to their reputation and credit, they are either angrie with them, or els laugh at them. And this was the reason, why Cato the Censor was wont to say, that it was lost labour to talke of vertue to the bellie, or goe about to perswade it: for that it hath no eares to vnderstand that which one saith, especially if you goe about to bridle his desires, or to rule his expences. These are swine (as Christ said) which desire nothing so much as to fatte them selves, Math. 7.6. and then to wallow in their filth at their ease and pleasure. Psal. 17.14. They over­throwe the health of the bodies. For that (as David saith) they care for nothing in this world, but to fill their bellies. Behold now the state wher­in the so drunkards minds are, whose bodies surely are not much better in the end, if they proceed on as they begin. For by reason [Page 86]they surcharge and overlade their stomackes, and for that with­out any consideration either of the quantitie or qualitie of their meates, they devoure whatsoever commeth next to hand as their appetite desireth, it is impossible but that there shoulde follow many raw & cold humours, & that their bodies being fil­led with corrupt & putrified matter, some of thē become disea­sed with the gout, other have the falling sicknes, others palsies, o­thers Apoplexies, some red eies, others rottē teeth, & some a stin­king breath, & to conclude, their members & partes of their bo­dies become weake, and trembling in their ioyntes, and that in such sort, that one would iudge them to be the sonnes of Cain, (as Saint Basill saith) for that they are the inheritours of his paines and torments. In his ser­mon against drunkennes. And it is a wonder (as the same holye Doctor saith) that their bodies which are made of earth and clay being thus distempered, bee not wholly resolved, and that falling by pieces they become myre and dirt. For there is no­thing that sooner extinguisheth the naturall heate, nor that con­sumeth the radicall humiditie wherewith it is nourished, nor to be short, that sooner withereth the beautie, vigour, and strength of youth, then excesse and gluttonie. And what is the cause that the diseases and the medicines are so multiplied in these latter dayes, that beside all the remedies and meanes which have bene taught in former times, and the moderne inventions for the preservation of mens lives, notwithstanding they are shorter and more fraile then ever they were? It is evident that the worlde fadeth apace, and that being nowe in his olde age, can not beget such strong and lustie children as it did in his lustie yeeres, and that the earth, which is wearie of bringing foorth, can not nowe yeelde such savourie and wholesome fruite, as it did in the beginning for the nourishment of them. Notwith­standing, the principall and chiefest reason that we are so weake and so full of diseases, and that in fourtie or fiftie yeeres we are so feeble and so broken, is our intemperance and riote, both in eating and drinking.

In former ages our fathers were in shewe but young strip­lings at such yeeres as we seeme nowe to be olde and decre­pite, which may in parte proceede of the causes afore mentio­ned. [Page]But especially for that they were temperate, Of the vigore and strength of our fo [...]e­fathers, and of the feeble­nesse of such as live in these dayes, and especially of such as live at their ease. and observed a good dyet. And for proofe hereof, we see that artisans in Cities, & laborers in the fieldes, though they lye abroad night and day, be poorely clad and sparingly fedde, notwithstanding they are verie healthsome, strong, lustie, and in good liking. Contrari­wise, great Lordes, Idle monkes, and many other slouthfull fri­ars, who are full fedde, complaine, some of the goute, others of the chollicke, this of the stone, and that other of the rheume, and every one so subject to death, and to be stopped vp with Apo­plexies in so much that a certaine olde father among them, vn­derstanding that one of his familiars, who supped with him the night before, was suddenly dead after his comming home, answered those who tolde him the newes, that it was no won­der, for it was the ordinarie ende of Religious men. Whereof then doeth it proceede, The originall of this weak­nesse and feeblenesse. that such as are so daintily fedde, and eate of nothing but of delicate and fine dishes, are so blockish, and so vnfitte for any good thing, so vnlustie and lumpish: and that others, who are nourished with wheaten bread, with water, cabbages, rapes, and turnops are so lustie, and in so good plight? There is no man but may easily see, that the sparing and frugall life of the one sort with their painefull and laborious industrie, and the idlenesse of the other with their sumptuous and costly bellicheare are the causes of this diversitie among them. Wher­of proceedeth it in like manner that beastes, The reason why wilde b [...]astes are so sound ond swift. especially such as live in woods at their libertie are so sound, so swift and nimble, and that the flesh of such among them as are fitte to eate, is so sweete and delicate? if not of the great and wonderful care they have, to choose such foode as is most agreeable to their nature, and to eate so much thereof as may be sufficient for their nou­rishment? By this we may see, that there is nothing that more weakeneth our bodies, nor that sooner corrupteth the good and wholesome disposition of them, then our excessive eating and drinking with all kinde of bellicheare and superfluitie. Gluttony & drunkennesse maketh a man vnfitte for any ho­nest action.

Seeing then that both the bodyes and mindes of drunkardes, are in such state and condition as we have before mentioned, it is not vnfitly said of some of the auncient wise men, that their soules and mindes serve them for nothing, but for salt to keepe their bodies in season, and to preserve them from stinking and [Page 87]rottennesse. And Cato seeing the monstrous and huge belly of a Citizen of Rome, marvailed howe such a man should do any thing to the honour of the Common wealth, whose strength and vigour of spirite was so diminished by riot and ex cesse; which maketh men so vnfitte to deliberate and advise of any honest and profitable thing of them selves, or to put in execution that which shalbe maturely determined by others; that they are fitter to sleepe then to watch, and more meete to sitte in their halles with tables replenished with daintie dishes, then to take paines a­broad in broyles & skirmishes. A worthie example of the Ephori, whereby Christian magistrates may learne more severe­ly to punish glutions and belligods. For this cause the Ephori (whose office in Sparta was like the Censors of Rome) being ordained to controll all sortes, and to reforme whatsoever they saw amisse or disordered in any; espying on a time one of their citizens in a common assemblie, more fatte then the discipline of their Citie would allowe of, commanded him presently to avoide the com­pany, saying that it was a dishonour to their common wealth, a discredite to their lawes, and a shame for them selves, who were deputed to see them observed, that there should be found such a monster in a common assemblie: and not content to do him this disgrace, banished him their countrie as an vnprofitable mem­ber. O Lorde, when shall wee goe before these poore infidels and heathenish creatures, seeing wee are yet so farre behinde them, and so vnwilling to imitate them in this their absti­nence, wherein they have shewed them selves to haue farre surmounted those whome in these dayes among vs, woulde bee thought to make great profession of sobrietie? their publique banquets in their common halles were so well or­dered, that they were vsually tearmed thorowout all Greece, The absti­nence of those of Sparta set downe, to condemne the intempe­rance of Christians in these dayes. Plutarch in the life of Lycurgus. the schooles of Abstinence. And some called them by the name of scarcitie, for that there was no more meate, then was necessarily required for the nourishment of such as came thither. In steade of all other dainties they had their blacke brothes, whose taste maye easely be iudged by that which is reported by Dyonisius the Tyrant, who beeing de­sirous to taste of such a dish, whereof hee had heard so great report, sent for a Lacedemonian cooke, and commanded him to dresse him one of those delicatie toothsome dishes, [Page]and charged him that he should spare for no colt whatsoever; which thing the Cooke perfourmed. But when it was presented vnto him at dinner, and that he founde it fitted not his taste, hee beganne to spit it foorth of his mouth and to cast it away, and demaunded of his Cooke if this was the delicate meate of the La­cedemonian Kinges, of whome there was such great and fa­mous report: yea verily (said he) and the reason why you finde it not so savourie in your mouth, is for that you eate not the sauce with it, which is to exercise your selfe after the Lacedemo­nian manner before you taste it. By this we may easely gesse what this lickerous and daintie dish was: as also of that which Agesilaus one of their Kinges did among the Tharsians. Plutarch in the life of Agesilaus. For as he passed thorowe the countrie with his armie, the Magistrates and principall officers among them, in token of their grateful­nesse for the benefites they had received by him, and his favour towardes their Common wealthe, sent him great store of all sortes of fruites, plentie of venison, meale and cakes, and many other rare dainties that they had in store, and great aboundance of strong and delicate wines which were made in their coun­trie: which after he had verie thankefully accepted, hee onely reserved still the meale for the foode of his souldiers, and retur­ned the rest to such as had sent it, saying that such things would not pleasure him any thing at all, but when as they would needes presse him to take all, he commaunded in their presence to give the overplus to the slaves and varlets of his armie, say­ing (to the ende they shoulde not thinke hee disdained their giftes) that such delicate dishes, as were fitte for nothing but to provoke newe appetites, The contra­riety of great estates in these dayes and those of former times. were meeter for slaves then for men of a free estate and condition. Where is there among Princes at this day such abstinence, seeing they thinke they can never sufficiently shewe their royaltie and magnificence, if at their tables, yea in their Campes and sieges of Townes, they haue be­side the abundance of meate, their junkets, banketting dishes, and other such like knackes to whet their stomackes? It can not be but that either them selves or their forefathers should be deceived, seeing that the one have reputed that dishonourable to them selves, wherewith others have thought to eternize their names.

[Page 88]But we may say (in bewayling and lamenting this disorder) as Alexander the great said after he had vanquished Darius, This historie written by Plutarch & others, de­clareth evi­dently that the great abund ance of meate and drinke make men vnfitte to discharge their dueties. and that entring into his tent he found so great aboundance of all sortes of delicasies. What? Is this to be a King? In like man­ner may we marveile and say, Is it nothing else to be a Prince or great Lord, but to liue delicately, and to be sumptuously appa­relled? That which I say of Princes, is by reason of the occasi­on ministred by the storie of Agesilaus, and not for that I thinke that daintie fare is proper and peculiar vnto Princes. For we can not picke out in these dayes so poore a mechanicall person, if hee once have but two crownes in his house, but he will spend parte thereof at the best ale, and at some daintie dish; for (as he saith) he must sometime needes have a good morsell. And howe is it possible that those Realmes and Common wealthes shoulde long prosper, where there is such great and excessive cheare? Cato wondered howe that citie could long continue, The reason of that before alledged. where a fish was solde for more then an Oxe: for that (as Pythagoras said) men being crammed with delicate meates, presently waxe proude and slouthfull, by which meanes they hasten their owne destruction. For Idlenesse breedeth discord and dissention, and procureth them to offer violence vnto their neighbours: and by reason they have weakened their spirits, and so become slug­gish, effeminate, meycockes, and idle bellies, they can not well governe those enterprises they have vnwisely taken in hand, but by reason of their want of discretion in martialing their affaires, An example of Darius. are casely vanquished of their enemies. And this was the cause that Darius did so easely get the citie of Babylon (as Daniel and Heroditus reporte) while that Balthasar was busie in ma­king offeastes and banquets for the Lordes and Ladies of his Courte. An example out of Titue Livi us. And this was also the cause that the Carthaginians did so often vanquish the Romanes, who never knewe howe to overcome them, or take their citie, vntill that Scipio beeing sent as Lievtenaunt and generall over their armies, had refour­med the disordered and licentious life which hee founde in the souldiours; and that cleansing the Campe of whores, bawdes, Cookes, and such like companions, he had reduced them vn­to their auncient discipline. This was also the cause that the Gothes and Vandales did so easely conquere Italie, Example. and sacked [Page] Rome in the time of the Emperour Honorious, Looke the Chr [...]nicles of Carton. and that not long after the reigne of Theodosius the Romane Empire was so misera­blie dismembred, every man getting a piece as a spoyle devi­ded, and yet neither prince nor lieutenant once endevoured to make head against the enemie, for that their heartes were so daunted, and them selves so effeminated with pleasures and de­lightes that they durst not enterprise any thing. And this was the pollicie of Fabius Maximus, Example. who suffered Hanniball to en­ter into Campania, and to sojourne sixe or seven moneths with­out any molestation, imagining that his souldiers, after so long and tedious travailes, tasting the pleasantnesse of the countrie, and the sweetenesse of the fruites which grewe there in great a­bundance, would by and by become likerous and intemperate, and by meanes thereof would foorthwith proove idle, sluggish, and vnconsiderate, and then it would be no great matter to o­verthrowe them.

Paulus Aemilius the French historiographer, Example of the Kinges of France and especiallie of the line of Merovni­gens. reporteth in his Annales of France, that the reason why some of our French Kinges have bene dispossest of their crownes, and that by their servaunts and vassailes, was for that, they loving their ease and pleasures too well, committed the charge of all publicke af­faires vnto others, and would not meddle with any thing, least they should depriue them selves of any of their delightes. For if it happened that either their subiectes rebelled, or their owne domesticall servants conspired any thing against them, or their enemies invaded them with open hostilitie, or any other thing fell out of like importance, they were presently so astonished and vnprovided of Counsell, that they would easily agree vnto any thing that was offered: partly, for that they would not leave their delights and their wonted pastimes, and partly also for that they were so vnacquainted with state matters, that when neede required, they knewe neither how to begin, nor howe to ende.

But what neede we run so farre to fetch examples to proove how dangerous it is to all sortes of men, Example of a storie of this age. but especially to such as have any charge, to let loose the reines to all pastimes and plea­sures? It is not 2 yeers since that Casal one of the principal towns of Montferrate, was surprised vpon the Spantards by the prudent pollicie of the Lord of Salvoison, who vnderstanding of a great [Page 89]banquet to be made at the marriage of a principall person in the towne, and that the gentlemen of the garison purposed to runne at Tilte and Turnie, and to make other disportes for the Ladies and gentlewomen there assembled, supposing that this occasion was offered as he wished, to further his purposes and to gaine the citie, first imparted his device to the Kings livetenant, and resolved with him vpon the order to be observed, and so expe­cted the day of banquet: in the meane time so wisely and closely concealed his purpose, that he approched the Citie with all his troupes in the dead of the night, without being discovered, when as both souldiers & captaines being loden with wine and wearie with the dayes travell, were in their dead sleepes: and God knoweth they were but rudely wakened with drums and fluites. For surely the French bestirred them selves as lustily with their musike in the night, as the Spaniards did the day before with their daunsing. And though that this nation be greatly cōmended for their providence in the mannaging of all their actions, yet at that time did they not remēber whathappened vnto Troy, which was takē & burned by a like stratageme, although they had lōg vali­ātly defēded thē selves frō the assaults & enterprises of the Greeks

And because that delicate fare and superfluitie, Divers histo­ries and ex­amples to proove that Sobrietie is the mother of alhappie suc­cesse in all militarie affaires. Scipio. The Turke. Iulius Cae­sar and his souldiers. is a thing so dangerous among souldiers: Scipio during the siege afore Car­thage cassered a Romane gentleman out of his ordinary bandes, for that it was proved against him, that during the batterie he had feasted some of his familiars in his tent, more costly and sumptu­ously then the Romane lawes & discipline would permit. And is there any thing at this day that make the Turkes to be more re­doubted & feared in their warres, then the sobrietie which they vse, and the wonderfull travels they are accustomed even from their infancie? And there was nothing that so daunted Pompey, or that made him more to despaire of the victorie, then to vn­derstand that his enemies souldiers were so temperate, and so well acquainted with paines, and travaile, and all hardnes, that wanting victuals, they woulde like (beastes) eate such hearbes and rootes as they found in the fieldes, which so astonished this great captaine, that from that time foorth his heart fainted, and he remained wholly in despaire to have any good issue in his en­terprises. For as drunkardes, what wealth, authoritie, or friendes [Page]soever they have, are notwithstanding contemptible, and estee­med of all men vnfitte for any counsell, much lesse for any exe­cution: so likewise sober men are never so poore or vnprovided, but that they are alwayes suspected and redoubted of their ene­mies, to be stayed and resolute men both in bodie and minde: and therefore he that will endomage them, must thinke thrise of the matter before he dare enterprise ought against them. And if they be to be assaulted by them, they thinke them selves little assured, vnlesse they be both wisely and strongly defended.

There was nothing that Cato did so much marke in Iulius Caesar, or that gave him so great occasion to suspect, that hee would one day alter their state and Common wealth, as his so­brietie, and that he perceived in him a kinde of Ambition so strongly supported with patience, paines, and vigilancie, which were vertues that did attend vpon him: knowing very well that there is nothing that maketh men more moderate in prosperitie, or constant in adversitie, or provident and circumspect in all their affaires whatsoever. These are the shortest, and most com­pendious wayes in a small time to gaine many friendes, and to make ones selfe invincible against his enemies. These were the speciall weapons wherewith Alexander conquered Asia, Alexander. (as Plutarch reporteth) and the preparations wherein he reposed greatest confidence to attaine vnto that height of honour, wher­vnto he aspired, and of which he had long before conceived an assured hope. These were the bulwarkes and rampiers wherewith the Lacedemonians defended themselves, The Lacede­monians. and main­tained their libertie for the space of feven hundred yeeres, in de­spite of all their enemies, As the sor­mer examples do shewe the fruit which is gathered by sobrietie: so these that folow declare the mischiefs caused by drunkennesse and intem­perancie. who endevoured by all meanes possi­ble to overthrowe them. And this was that which Agesilaus an­swered vnto one that marveiled, that he being a King, and the other Princes of Sparta, lived so sparingly: why doest thou mar­vaile (saith he) seeing that of this frugalitie we gather our liber­tie, which is the most excellent fruite and plentifullest harvest, that can be desired in this world?

We may gather by these, and many other examples which are registred to this purpose, & which we may hourely observe, how necessarie a thing temperancie & sobrietie is, to mannage our affaires wisely, and to governe them warily, whether it be [Page 90]at home in our houses, or among our friends and familiars, or a­broad in the common-wealth in the time of warre against our enemies, or in the Church among the people. For it is impossi­ble, if wee be not supported by these deuine vertues, that wee should long walke without stumbling, and that beeing giuen to wine and delicasies, we should finde any way so large and spatious, that should be sufficient for vs to trauell in. Sundrie no­table exam­ples. Holophernes. Wee shall be endangered on euery side, yea of our servants and familiar friends, who will either robbe vs or kill vs, as it fell out by Holo­phernes, whose head was cut off by a poore woman by the like occasion; and vnto the Emperour Commodus, Commodus. whom his concu­bine Marcia strangled after she had poisoned him; and vnto Alboin the King of the Lumbards, Alboin. who beeing founde drunken in his bed, was killed by one of his wiues paramours. And who is able to remember the manifold inconveniences and calami­ties, which most men fall into through their riot and excesse? for wee may say of this, as S. Paul saide of couetousnes, 1. Tim. 6.9. that this is one of the pleasantest baits that the Deuill hath to entrappe and snare vs in his nettes. 1. Pet. 5.8. And this is the reason why S. Peter exhor­teth vs, not onely to be firme and constant in faith, but also so­ber and vigilant to resist strongly, least we be entangled in his snares. Which is verie casie for the deuill to accomplish, if wee giue our selues vnto drunkennes, and betake vs vnto the plea­sures and delights of the flesh. Lot beeing drunken, Lot. Gen. 19.53. committed incest with his owne daughters, both against the laws of nature, the customes and manners of the most barbarous nations that euer were, yea and against common sence, which so abhorreth and lotheth this sinne, that the memorie thereof is most dete­stable at this day: and it is not to be doubted, but that this poore man knowing and considering the horriblenes of his fault committed in his drunkennes, did so bewaile his sinne, that all the rest of his daies seemed too little to lament and sorrowe for his transgression. Noah. Gen. 9.21. Noah who was (as it were) the repairer and second father of all mankinde, and such an one, as in the gene­rall corruption of his age, had alwaies most constantly retained the faith, the law, and obedience vnto God, beeing drunke after the flood, and so forgetting the gravitie and duetie of a father, began to be despised and mocked of one of his children, and [Page]thereby became so displeased with him, that hee denounced a most horrible curse and malediction against him and his po­steritie, which in the ende was wholly rooted out. And what was the cause of those monstrous and horrible sinnes of the So­domites, Sodom. Gen. 18.20. which mounted vp euen to the throne of God, and pul­led downe his vengeance and iudgement, in such sort, that hee hath made them a memorable example to all posteritie? was it not (as saith Ezechiel) their abundance and fulnes of bread, Ezec. 16.49 and all sorts of delicasies, which their land brought foorth in abun­dant manner?

If it be so then, Against the excesse of bankets and feasts, and of the mischiefs that do ensue of them, to the hindrāce of christian charitie. that our intemperance doe hasten the iudge­ments of God vpon vs, and that thereby we giue as great an oc­casion both to the Deuill and vnto wicked men to destroy vs, as they can desire: ought we not carefully to giue our selues to so­brietie, and to abandon these great and sumptuous feasts, which at this day are so exceeding, that, that which is superfluous, is more costly then that which is requisite and necessarie? for there are some such, as the very scrappes are sufficient for a great mul­titude: and in the meane season, we may see store of poere and beggarlie creatures at our gates and doores, so leane and hun­ger-starued, that it is a maruaile to behold them: who might very well be sustained and sufficiently fed with that, which ser­ueth for nothing, but to kill and destroy vs. And what a madnes is this, that a Christian man (who according to his promise and protestation made at his Baptisme, ought to mortifie and tame his flesh by abstinence and fasting, had rather euen burst him­selfe and choake himselfe, his children, friendes, and seruants with wine and delicate dainties, then by his charitable almes to nourish so many poore and needy brethren, whom he seeth lan­guishing, and miserably to pine away with hunger & thirst, cold, and other infinite mischiefes, which continually vexe and tor­ment them? Diogenes seeing a man to take great paines to nou­rish & fat his bodie; began forthwith to laugh, saying vnto those who were with him: Is it not great pity, that this pore sot should take such great labour and care to repaire and strengthen the walls of that house, wherein his minde is imprisoned? And to say truely, it is a strange case that (against the nature and condition of other prisoners) we seeke all meanes possible, to prolong our [Page 91]captiuitie: and that we are so carefull to nourish and cherish our flesh in such idlenes, which is so vngrateful, so rebellious, so trea­cherous, and such a mortall enemie vnto vs, and so carelesse to giue a litle bread & water vnto the members of Christ Iesus, who are so trustie and assured friends. He prooveth by similituds, the hurt that men doe vnto their bodies and soules by pampering them. We doe not imitate herein the example of politike Captaines, who studie by all meanes they may, to cut off all victuals from their enemies, and to starue them if it be possible, that they may the more easilie vanquish them: for we pamper our bodies, and furnish them with all kinde of ne­cessaries, to the end they may the better and more strongly wage warre with vs at their pleasure. I suppose we are afraid that our sensuall delights should not fructifie and increase sufficiently, but that they should bring forth briers & brambles too sparing­ly, seeing we are so industrious to mucke the soyle, yea and take more pains herein, then men vsually doe to compasse their gar­dens and grounds. We strengthen that, to weaken our selues, and had rather (contratie to the example of that auncient father, of whō the tripartite historie maketh mention) that our flesh should murther vs, then we kill that. It seemeth that we liue to no other ende but to fatte vp ourselues. For we doe not cate, that we may liue (as did Socrates, and as we ought to doe, being Christians) but we liue, that wee may eate: as though ourflesh were not continually too lumpishand heauie, and therefore lesse able to contemplate the wonderfull workes of God, and to walke in his waies. We still pamper it vp, that we may make it more vn­weldie and more burdensome to the spirit, and, as it were, loade it with such a masse of earth, that it may be better able by the weight there of to presse downe our mindes, then they shall be availeable to lift vp them selues by their quickenesse and a­gilitie. Other fit and proper simili­tuds, to proue that frugality and sobrietie in our meates and drinkes, are most ne­cessarie for the preserva­tion of our health.

If we will tame a yong steire, and make him fit for the yoke, he must be coupled with an oxe that is stronger then him felfe, least he should drawe more backeward then the other is able to pull forwarde. In like manner if wee will tame our flesh, and make it obedient vnto the spirit, we must diminish the strength of the one, and encrease the force of the other. If it be not conso­nant vnto reason, that the wife should haue greater authoritie in the house, then the husbande, especially if shee bee a [Page]foole, carelesse, dissolute, voluptuous, giuen to drunkennes, arro­gant, and a spend-thrift, yea though she be wise and vertuous: what coulerable pretence can there be alledged, that we should so debase and throw downe the noblenes and dignitie of our mindes, as to make them slaues and servants vnto that, of whom by right they ought to bee lordes and masters? which must needes follow, if we will suffer our bodies to liue so easilie and slouthfullie as they desire. For it falleth not out with them, as it doth with the ground, which the more it is compassed, the bet­ter it fructifieth: for they in deede knowe not howe to bring foorth any good fruit, vnlesse they be leane, out of hearte, and almost abandoned and vntilled.

Esop (the better to make vs vnderstand this) reciteth a plea­sant fable of a certaine poore woman, A pleasant sable fitly ap­plied. who had a henne that laide her euerie daie an egge: now shee seeing that her henne was verie leane, and yet laied still after her accustomed manner, supposed that if she were fatte and lustie, she would lay twice a day; and with this conceit of minde, shee fedde and crammed her thoroughly, so that in a short space she became so fatte, that cleane contrarie to the expectation and opinion of the wo­man, shee left laying altogether. In like manner (saith the same Esop, in moralizing his fable) many there are, who in their base and poore estate, are very vertuous: but if they be once moun­ted to any degree of felicitie and abundance, and may liue ea­silie and wealthily, they giue ouer their former studies, and be­come carelesse, sensuall, and voide of all good works. Now imagine with your selves, if the Devill, who is as a ravening woolfe, seeing them so well fedde, and in so good case, doe not seeke to gorge him selfe with them. And how shall they escape him, seeing they are so fatte, that they can neither runne nor goe in the way of vertue? If then the daunger be so great, in the fee­ding of our carkases & nourishing them in idlenes and delights, shall not wee amende this in our selues, and be content with what so ever GOD sendeth vs, The frugality of the beathē condemnethe superfluitie of the Chri­stians. whether it bee breade or any thing else that may suffice for the health and good constitu­tion of our bodies?

The auncient Greekes called their bankets Syssitia, a worde that signifieth the frugalitie which was there obserued; which I [Page 92]here set downe, to the ende that if (according to their example) we would invite our friends, we should make them such mode­rate and sober cheere, that there should be no superfluitie in any wise: and we should feede them so sparingly, that they should not surfet after their comming home; Plutarch in his discourse of table talke. imitating herein the ex­ample of Plato, who when he inuited any gesse to his Academy, vsed to set small store of meate before them, but furnished vp his table with sweete musicke, pleasant stories, and philosophicall discourses, and so delighted his gesse with this courteous and excellent entertainement, that they would stay at his house two daies after. But we deale farre otherwise at this day: for wee thinke now that we haue not made sufficient cheere, vnlesse our gesse complaine the next day, that they haue either the heade­ach, or rawe stomacks, heauie and sleepie heads, dull and bloc­kish wittes. You would thinke that in stead of wine, they had drunke poison: and it is a lamentable thing to consider, that such as are inuited and come vnto vs vpon our wordes, taking vs for their friendes and familiars, are oftentimes caried home to their houses by two or three seruants, as though they were our enemies, and such as we had wounded to death. O what trea­son and crueltie is this, that a man, who in friendship and good will is come to make merie and reioyce with vs in our houses, at our table, in our presence, and at our intreatie, should be by vs so daungerously wounded, that he shall not be able to helpe him selfe, neither with hand nor foote!

We abhorre the Turks and other barbarous nations, Of the barba­rousnes and crueltie of those, who glut them­selues with abundance. and that for good cause: esteeming them (as in deede they are) a savage and cruell people: and yet they are not so bad, as wee are. For that which they commit in time of warre against their enemies, we execute at home in our houses against our friends. And fur­ther, they in their furie quickly dispatch such as resist them; but we make our brethren and kinsfolke languish and pine away, and murther them at leisure, who come with an imagination to be courteously entertained of vs: and that, by giuing of some too much meate, to others too much drinke, which we cramme and thrust into their mouthes violently, euen as nources which giue their children pappe against their wills, ouerlading them with drinke, and surcharging their stomackes with meate, and [Page]continually striuing to thrust (as in to a ball) a little more, either marmolad, & sucket, preserued delicasies, venison, sweet meats, and sundrie sorts of drugges, still to increase our appetites. If there be any that dare auouch that the bellie is nothing ingenious: it is an easie matter to prooue the contrarie, considering what sun­drie sorts of sauces it hath inuented, and what skill in dressing of meats, which if they were not so handled, they were of no value or estimation. For most mens appetites are like itching soares, they must euer be rubbed: and we must if we wil haue that which we eate delightsome and pleasant, trim it vp and dresse it as cu­riously, as fond and foolish women doe themselues, to the ende they may seeme the more bewtifull vnto those who behold thē.

But who is there that is afraid he should eat too little? There is no man that re­penteth him­selfe that hee hath eaten too little: but too many that they haue eaten too much. and if that be true which Simonides said of speach, that many repent thē that they haue spoken too much, but fewe that they haue beene too silent: So likewise it is true that many repent them selues that they haue eaten too much, but no man sorroweth for his temperance and sobrietie. It is strange to behold the inconstancy and mutabilitie of our minds. If we be drie we seeke by al means possible to quench our thirst: haue we quenched our thirst? we presently long for salt meats, supposing we shall finde the wine the better, and more pleasing our tastes. But we are deceiued: for as too bright a light dazeleth our sight, Excesse ta­keth away the pleasure of eating and drinking. and too great a noise hindereth our hearing: so likewise too great curiositie in devi­sing our pleasures, taketh away a great part of the fruition of our delights, neither is there any thing that maketh our meate more sauerie, then hunger and health. For there is nothing so coorse, but a sound bodie wil wel digest, Plutarch in his Apoth. & drink water with great plea­sure. Who hath not heard of that which is reported of Socrates, who (being asked by one of his friendes, why he ranne vp and down & fetched such gambols before dinner) said: that he pro­vided sauce for his supper? As also of the queene of Caria, who in presenting her cookes vnto Alexander, told him they were the fi­nest, & could make the most delicate meats of any in all Asia, & that it were not possible to find any better. To whom he answe­red; that he had no need of them: seeing he vsed no other cooks to dresse his meat, but such as Leonidas left him, and they were exercise and trauell in the morning, to dresse his dinner, and a [Page 93]spare and sober diet, to make readie his supper. Which thing the Lacedemonians considering, allowed nothing vnto their cookes, but salt and vineger: saying, that the rest consisted in the meate and in the paines taking. For there is no reason that the tables should bring our appetites to vs, but that we should bring our sto­macks to them: and it should be sufficient for the bourd, to offer that which may suffice vs: for as Socrates saide, there is no meate more dangerous, nor from which we ought more charily to keep our selues, then that which bringeth hunger with it, when as in deede we are not hungrie, and drinke that maketh vs thirstie, when as in truth, we are not drie.

But peradventure some man will say; It is a great pleasure to the tast, to haue a table furnished with varietie of dainties, An answear vnto such as preferre the pleasure of the tast, be­fore the health of their bodies. and e­very dish his seuerall sauce. Let vs graunt them so much: but can there be any good pleasure, which doth preiudice thy health? and I would gladly know of these, who alledge this for them­selues, what kinde of pleasure that is, and how long it endureth. For it is most certaine (as Saint Basil saith) that the throat of such liquorous and drunken fellowes, is like vnto a swift currant, where the water continueth not long, and as soone as it is pas­sed, the channell is forthwith as drie, as though there neuer had beene any water in it. And as concerning the qualitie of the pleasure, it is very leane, and (as the Poets speake of their loue) it is sweete and sowre. And if those who haue made triall there­of, would confesse the trueth, they would resemble it to those, who scratch too hard where it itcheth: and in a word, that it is rather in imagination, then in essence and in deede: for it alwaies draweth with it a marveilous vnquietnes both of bodie & mind, & encombreth the naturall disposition & inclination. Wherup­on dependeth the ease, strength, and alacritie of man. Plutarch (the more liuely to decipher this) propoundeth a most proper & apt comparison. Even as (saith he) there is a kind of tickling in the flesh, which causeth laughter, that is both vncomely & vnseeme­ly, & like vnto a convulsion & shrinking of the sinews; so likewise all those pleasures of the bodie, which are prouoked onely by fantasie & conceit of minde, are sottish, feeble, troublesome, and farre differing from nature: and it is a cleere case, that the greatest nomber of those, who search for nothing so much as delicasies in their sauces, are such; & they rather eate & drinke of custome, then [Page]of any necessitie: and glutting them selues after this manner, they depriue them selues both of the pleasure and profit which they should enioy, if they would vse the creatures of God aright. And this is the reason that the bread, which of it selfe is so save­rie, tasteth not in their mouthes, vnlesse it be sophistically vsed, and that the cookes by some sorcerie haue metamorphised the naturall taste, and giuen it some other sauour, either starke naught or at the least nothing so good, as it was before. For nature sur­mounteth art in euerything, & God is more expert in seasoning those things which he hath created, then the cunningest man who so euer. And here that may fitly be applied which Lysima­chus said, Plutarch in his treatise, why God of­tentimes de­ferreth his iudgements. who seeing him selfe by hunger and thirst to be con­strained to yeeld to his enemies: and afterwards being permitted to drinke a little water, crying out on the sodaine, and saying: O God, how much to blame am I, that for a litle delight, haue lost a long & an exceeding great felicitie? So likewise all drunkards & liquorous persons, should thinke them selues that for a small pleasure, they would take out of season, which also is full of gall and bitternes, they loose their naturall delights; as quiet & sweete sleepes, a quicknes in their sences, a merinesse of heart, a good disposition and an abilitie of al the parts of their bodies, al which they enioy by abstinence and sobrietie.

There are some, An answer vnto such as thinke that their goods were giuen them to no o­ther end, but to spend thē prodigally. who thinke sufficiently to excuse their pro­digalitie, for that they are rich and wealthie. Howe should wee spend our reuenewes (say they) if we should not liberallie enter­taine our friends? as though God had giuen them their wealth only to this end: and as though there were no poore men in the world, and that there were no other meanes to trie their chari­tie: as though they could not possible be charitable towards the needie, but were constrained to be dissolute and prodigall: as though the table were the foundation of friendship, and the ta­verne the strongest and surest place to shut vp friends togither. As though (to applie that vnto them, which Themistocles said of himself & of his children, after they were banished frō Athens) all their goods were lost, if they them selues were not lost with them. These men make me remember them, who aske how they should spende their times, if it were not at tennys, or at cour­ting and making of loue: as though there were not many o­ther [Page 94]exercises more honest, and more profitable, wherein so precious a thing as time is, may be better spent.

We know all the meanes that may be to gather riches, The extreme misery of pro­digall men. and yet we can not learne one way how to spend them. Let euery man iudge if it be not true which I say: that is, that these men of whome I haue spoken, doe more willingly and ioyfully spend a hundred, yea two hundred crownes yerely, if they haue them, in banquetting and chearing, then they doe a hundred shillings in comforting the poore and needy, who craue it at their hands for Gods sake. And that it may be so, they inuite one another to their houses, yea, and they are very angry, if be­ing bidden they refuse to come. But if they be neuer so earnest­ly entreated by the other, to relieue them in their extreame neede and necessitie, to giue them but the hundreth part of that which they spend riotously they will in no wise agree to it, vntill they be euen compelled thereto by their long and earnest pe­titions. Which doeth notably bewray their affections, and what desire they haue to helpe one another. But I wonder they are not ashamed so to profane the holy and sacred name of friendship, which if it be sure and firme, can haue no other foundation, nor be by any other meanes retained, then onely by vertue: or that they are not afraid to offer such great iniury to their friends, as to account of them, as of flatterers and claw­backes, who can not otherwise be retained, but with traynes and baites.

And yet I will not condemne the laudable custome that Christians vse often times in visiting one another: What ban­quets Christi­ans shoulde vse. but my de­sire is onely, that the great preparations which are commonly vsed at our feasts and banquets, may be reformed: for that (in my opinion) they are very scandalous among Christians, and are a principall occasion, why that discipline, which ought to be among them, is so corrupted. And it is certen, that if our friends be vertuous and well giuen, they will be content with Pythagoricall banquets: and if they be otherwise, we may say with Socrates, that a litle is to much for them. That great king Cyrus being demanded what should be prepared for his sup­per, answered, nothing but bread, for that he would suppe by the riuers side. Epaminondas being come to one of his friendes [Page]houses, purposing in friendly manner to dine with him: and seeing such great preparation was made to entertaine him, made a very short returne, saying, that hee euidently percei­ued that all which was prouided, was not for his dinner: but rather that he had entended to offer some great sacrifice to the gods, seeing hee had prouided so great cheere. Au­gustus Caesar being entertained with small cheere, and a fru­gall dinner, tolde him that had prouided it, secretly in his eare, that before that time hee neuer knewe him to be so fa­miliar a friend. If we had honest friendes, and wee our selues were such vertuous guests, we would neuer finde fault with so­ber and frugall diet: but with Augustus acknowledge wee loue them so much the more, for their familiar and friendly entertainement.

But some will say, Whether it be a thing vnbeseeming rich men to liue sparingly it were an vnciuill and an vngentleman­like thing, that a man, who hath great reuenewes, should bee so exactly gouerned at his table. For answere whereof, I will alledge nothing, but that which one of the ancient Philo­sophers saide vpon the like occasion: that is to say, As a cooke greatly faileth in his arte, who hauing plentie of salt by him, would needes therefore put more in his pottage then is sufficient to season them: so likewise, doeth hee erre grosse­ly, who respecting nothing but his abundance, will needes haue more meate at his table then is sufficient, either for him­selfe, or for others who sit with him. And surely let vs bee as sparing as wee may, yet doe we oftentimes passe the bounds of sobriety: and ten to one there is something superfluous. Moreouer, there is no greater ciuilitie then that which pro­ceedeth of vertue, and within the limits hereof all honestie is bounded. And to conclude, if wee affect glory and commen­dation, wee should rather seeke it in moderate abstinence, then in superfluous riot. But our peruersnesse is so great, and our affection so disordered, that we are not barely contented to be vicious, and to glory in our naughtinesse, but wee will needes disgrace and blame vertue which contrarieth our de­fires, and so make it more contemptible, hindering others from going forwarde in goodnesse, who are backewarde e­nough already. And this maketh vs call honest sobrietie [Page 95]by the name of niggardlinesse, and a godly reformation of life, wee account hypocrisie and dissimulation: and in a word, wee terme wisdome, cowardlinesse; zeale, rashnesse; con­stancie, obstinacie; iustice, cruelty; magnanimitie, boldnesse and presumption. There is no vertue, but that which concur­reth with our affections, neither yet any vice, but that which is contrary and repugnant to our desires.

There are others, Against such men who to excuse their excesse al­ledge custom. who thinke to defend themselues against reason, with alledging custome: who neuer consider, that by this meanes they seeke to establish the most cruell and execra­ble tyrannie, that euer was. For if it bee tyrannicall to make lawes contrarie to reason, onely vpon a selfe will, what shall wee say, when as we execute them and continue them cleane repugnant to the lawes of God, and all good order? I would demaund of them, if it were sufficient for a thiefe to defend his robberies to alledge custome? Or to murtherers, and whoremongers, to say, that they haue bene giuen and ad­dicted thereto euen from their cradles? If wee must allowe of things by custome, nothing were more allowable then vice. For this is one of the most auncientest thinges that is. It began by and by after the creation of the worlde, and hath continned and multiplyed euer since vntill this day: at which time, it is more strong and force­able then euer heretofore. But notwithstanding, wee are so farre from being able to prooue the goodnesse thereof by custome, that as good and honest things, the more ancient and the more allowed and practised that they haue beene in former times, the more commendable they are at this day: so likewise those things, which in their natures are naught and dishonest, by how much the more ancient they are, and authorized by time and continuance, and so may claime, as it were, prescription: by so much the more damnable and wicked are they to be deemed and accounted.

The last and finall reply, Against such as condemne all reforma­tion vnder pretext of noveltie. which is vsually made when as this matter is debated, is a demand or question in saying who would leaue the old fashion for the new? and thus euery one watcheth other, and expect who shall begin first. But I would gladly know this: whether we be as long in committing faults, as we [Page]are in consulting how to amend them. And whether that which God hath commanded, and which is conson ant to rea­son, which is pleasurable and profitable should be disputed and consulted of. And is it not great pity, that if the question bee mooued of any folly or lewdnesse, there should be so many to aduance and set forward themselues, and euery one striuing to gaine the victorie of that, whereof there is no other guerdon but shame and confusion, and which is continually accompa­nied with wofull repentance: and that there should be so fewe, and those so backward and wayward to follow vertue, of which we may be sure to reape great gaine, and most ample recom­pence?

We are like vnto those harebraines, and desperate aduentu­rers, A description of the most sort of men, who at this day glory in the name of Christians. who are as valiant and hardy as Sampson or Perceforest, to beate and breake open a poore countrey mans dore, to steale his hennes, to rauish his daughters, and to filtch and pilfer what­soeuer he hath in his house: and in other things so fearefull and cowardly, that being in the warres, they tremble at the sound of euery trumpet. Good God, how long will it be be­fore we passe ouer this large field of Christian vertues, seeing we are so idle and slothfull, that we can not or we will not tra­uell to the end of one furlong! When shall we embrace these noble and beautifull ladies, if we be afraid so much as once to salute them? they should rule and be the mistresses of our hearts, and yet we wil hardly allow them any place in our mouthes: but these are old complaints, & (as I think) very vnprofitable. For as though men were starke dead, there are no eares that will heare these or any other remonstrances, tending to the reformation of disorder and abuse. And how is it possible we should heare, when as we will not so much as listen to the lawes of nature, which is the common mother of vs all? For the better to teach vs, and as it were, to compell vs to sobrietie, shee offereth such things as tend to pleasure, with a very niggardly and sparing hande: as wee may see in all delicate sortes, either of fish, foules, or beastes, whose flesh is esteemed and accounted daintie and pleasant: whereas otherwise, shee seemeth almost prodigall, in prouiding vs all things fit for our necessitie: as bread, wine, and such ordinarie meates: to the end, that on [Page 96]the one side there should be no man so poore, but might be able to relieue him selfe by his labours: and that on the other side there should bee no man so rich, which should not bee somwhat restrained from his pleasures by reason of the difficul­tie and scarsitie of such things, as may serue him thereto, or else for the great expences which must ensue, if he will needes enioy them.

Beholde the counsell of wise and prouident Nature: The disso­lutenesse and riot in these daies is insa­tiable. but what of that? we will contrary nature all that we may: and we will haue wine from Candy, raisons from Damasco and Co­rinth, dates out of Egypt, spices from the Indies, millions from Naples, cheese from Millaine, comfites from Spaine: and we are neuer contented with those things our owne countrey will afford vs, although they be more profitable and whole­some for vs, then those of forraine Regions. Nay we proceede further, and wee sttiue, as it were, with necessitie. For neither warre, famine, imposts, losse, and such like miseries, are suffici­ent to compell vs to giue ouer our pleasures. And albeit these great afflictions are sent of God, who by his punishments would make vs acknowledge our faultes, to the end we should turne vnto him in all humility and reuerence, that so he might be appeased towardes vs, and forgiue vs our sinnes. Yet not­withstanding there are few that thinke of this, and none that (to auoide his iudgements) will doe otherwise then they haue beene accustomed. For there are now as many feasts as euer were: singing, daunsing, piping, masking, sporting, and play­ing were neuer in greater vse: euery botcher will haue his minstrelsie, and spend his peny to fetch a friske with the maides in the countrey. Yea, and those places where there is greatest trouble, abound most with dissolutenesse and intemperancie.

And yet for all this, Against such as complaine of the scarsi­tie of delicate wines. they complaine of the scarsitie & deare­nesse of wine, and neuer consider that themselues are the prin­cipall occasion therof. For how is it possible that this marchan­dise should not be deare, seeing it is so well sold in all places, and at all times? In Lacedemonia cookes gained very litle, for that the people were contented with simple cheere, and gaue not themselues to riot and spending. If we in like manner would be content with such wine as our countrey affoordeth, [Page]or if there bee none, to take such drinke as God hath there prouided; the Vintners should not be so rich as now they are: nor the marchant should neede to fetch Malmesey from Venice, or Sackes from Spaine, nor any wines out of Gosco­nie: neither should they gayne so much by our licorousnesse as nowe they doe. Wee may answere such complaynants, as Augustus Cesar answered those, who tolde him that the people of Rome grudged exceedingly, for that wine was so deere. My sonne in lawe Agrippa (saith hee) hath wisely prouided for this inconuenience, and that they shall not hereafter complaine of thirst: for that hauing the charge of the conduites, hee hath so wisely ordered the mat­ter, that there will bee plentie of water in euery cor­ner of the citie: and God be thanked, wee haue plen­tie of this moisture in euery parte of the lande: and if it chaunce, that some places be lesse prouided for then others, yet it is an easie matter to digge pittes and welles, so that it happeneth through our owne negligence, if we want where with all to quench our thirsts.

I feare mee, An answere vnto such as nodde their heads, & knit their browes, when they heare any man speak of reformation. that among those, who will spare so much time as to reade this discourse, there will be some carpers and cavillers. But I woulde desire them to consider, whe­ther that which they say be consonant to reason, and whe­ther such girding and scoffing may bee more auaileable for them to prooue and confirme their intemperancie, or forceable for mee to conuince them, and confirme that which I haue spoken touching the corruption of this mi­serable worlde, wherein vertue is not onely vnknowne and neglected, but it is despised and scorned, as well of those, who would follow it, as of others, who doe nothing but in shewe commend and maintaine it. And the reason hereof is this, for that our lustes haue had in times past, and yet retaine at this day such libertie and licence, that there is no man in the world worse welcome then hee, that indeauoureth to bring them to obediēce, or seeketh to reduce them to any good order. But the scoffes of these mockers, ought not to discou­rage vs, who are zealous in reproouing of vice where wee finde it, neither yet may hinder vs from commending of [Page 97]vertue both by worde and writing, wheresoeuer we finde any loue thereof to appeare and manifest it selfe.

The difficultie which may seeme to bee propounded in en­terprising a reformation of such disorder as is almost in euery thing, An exhorta­tion to prin­ces and ma­gistrates to reforme the disorder which is al­most in all things. ought not to withhold magistrates from assaying and taking of this matter in hande. For the more difficult and hard the enterprise is, the more commendable is it for them, if they effect it, and bring it to passe. For in hard matters the desire onely is very laudable, and they need not doubt of the furtherance and assistance of Gods grace and holy spirite in giuing of them wisedome and fit meanes to accom­plish their desires, and to bring all their counsels to a happie ende. For if hee be readie to heare all those who call vpon him faithfully, how shall hee abandon his chiefe and princi­pall seruants, especially in that seruice, Examples of encourage­ment. 1. Of Iosua. which tendeth to his honour and glory? they ought to consider that notable pro­mise which he made to his seruant Ioshua, to be alwaies with him and to guide him in all his enterprises: for that his heart was vpright and sincere towardes him, and that hee followed his statutes and ordinances without declining either to the right hand or to the left: assuring themselues, that if, as he was guided by the light of this lampe, so they would likewise bee illuminated thereby, they must in seeking for helpe at Gods hand to further their actions, referre them wholly to his glo­rie, and so hee will neuer faile them: but they shall sensibly feele the care and remembrance he hath of them: not onely to support them against their enemies, but also to aide them in all extremities whatsoeuer, & whensoeuer they are obiected, euen as he did Iosua in the cōquest of the land of Canaan. For it was no more mastery for him to discomfit 30 kings, who proudly rose vp against him, then it is for a mower to cut downe the grasse or corne in the fields. And did not Moses, Of Moses. hauing no other strength but onely the power of God, and the rodde which he gaue him to carry in his hande, deliuer the children of Israel out of the captiuitie of Egipt, mauger Pharao and all his army? and hauing brought them thorough the redde sea dryshod, he led them also thorough the desarts of Arabia by the space of fourtie yeeres, notwithstanding, the windes, sandes, serpents, want of [Page]water, bread, wine, and other vittailes: yea without any prouisi­on or knowledge of the way, besides many other difficulties, which encoūtred them in all places whersoeuer they came. Nay he did more: for although he had to doe with an obstinate peo­ple, and such as would not here any wholsome instructions: whose mindes were greatly estranged, by reason of their er­rours, idolatries, and superstitions wherein they had bin nouri­shed and trained vp in Egypt, yet notwithstanding did he not feare to alter their lawes & customs, & to giue them a new reli­gion & forme of gouernment. In the execution whereof, hee found much murmuring & great rebellion in the beginning: but all fell out so well in the end, that he saw before his death, piety regarded and iustice established, according to the ordinance & appointment of God.

Ezechias and Iosias kings of Iuda, Ezechias & Iosias kings of Iuda. one of them being 25 yeres ole, & the other but 8 yeres of age, whē as they began to reign, did they not (assoone as they had any authority) restore and re­paire whatsoeuer had bin wasted, spoiled, or prophaned, as well in the seruice of God, as in their pollicie & gouernment? without any consideration either of their youth, or of the danger wherto they opposed themselues, or of the resistance that might be made against them; all which could not terrifie them, or diuert their purposes.

Esdras, Nehemias, Zorobabel, & the other princes, who by the permission of king Cyrus, Esdras and the other go­vernours of the people af­ter the capti­uitie of Ba­bilon. were returned frō Babylon, had a thou­sand & a thousand vexations before they could peaceably enioy the grant that was made them, & before (as it was granted vnto them by the letters patents of the king of Persia) they could bee suffered to repaire the temple, & to plant their commonwealth. Yet notwithstanding, for all their little companie, and the small furtherance they had: and on the contrarie part, the great encumbrances, and the manifolde complaintes that were made against them at Court, they continued firme and stable in their determinate purposes. And nothing was sufficient to hinder them from their worke, or make them waxe colde in the action, but that trusting in the mercies and graces of God, they valiantly perseuered to encounter with all dangers that were obiected, as stumbling blocks, to hinder their course. And [Page 98]they were not deceiued in this their expectation, for through the helpe and fauour of God, they ouercame all these difficul­ties and dangers in the end.

When as Constantine the great determined in the beginning of his Empire, openly to fauour, Notable exā ­ples of Con­stantine the great in the restauration of the Chri­stian Church. and also (if it were possible) to plant the religion of Christ Iesus throughout all the world. His friends and counsellers, to the end to diuert him, would deuise no meanes to effect his desires, nor he himselfe could imagine how to compasse so great an enterprise, considering the contra­rietie and resistance that Lucinius and Maxentius would make, who were his consorts in the Empire, and both mortall and deadly enemies to Christian religion: and such also were almost all the subiects of the Empire, who did exceedingly detest it, for that it condemned all the religion of their forefathers. Not­withstanding all this, contemning all danger whatsoeuer, and respecting neither warre nor any rebellion of his subiects, ha­uing commended his estate, himselfe, and gouernment, and di­rection of his affaires into the hands of almightie God, he fell to put in execution, that which he had purposed, and that so happily, that his enemies being ouerthrowne and vanquished, and that in a short space, hee rased and pulled downe all the holdes of Sathan, that is to say, his Temples and Chap­pels of Idolatrie, abolished their ceremonies, dissipated their conuenticles and synagogues, disprooued and discouered their errours, and did so blason the abuses and abominations of their Priestes, that in short time euery man began to abhorre them, and presently hee called the poore Christians, out of woodes, out of desarts, out of holes, & caues, wherin they were hid during the fury and persecution of the tyrannicall Empe­rours, who were before him; giuing them commission to build Churches in all the townes and cities of the Empire, which should be dedicated to the honour of God, to the preaching of his worde, and the administration of his sacraments, which he hath ordained for the confirmation of the faith of his chosen and elected children. And for that they were poore and had all their goods confiscate, he caused them to be restored by an edict and decree of the Senate: and furthermore commanded, that in those places where there were great assemblies, there should be [Page]certaine summes of money deliuered vnto them, out of the common treasury, to the end they might be the better able to defray their ordinarie charges and expences, about their day­ly affaires; the which went so prosperously forwarde by the meanes of this good prince, the diligence of his seruants, and the blessing of God, that in lesse then ten or twelue yeeres, in stead of thirty thousand gods, who were receiued, allowed, and worshipped by the Romanes (as Tertullian reporteth) there was but one God, who was acknowledged and publikely adored in all the Empire: and in stead of a million of patrons and gods of protection, whom euery man inuented as his fancy serued, there was no more left then one only Christ Iesus, to whom euery one yeelded his obedience, confessing and acknowledging, that he was the onely path-way to righteousnes, grace, saluation, life euerlasting, and all kinde of happinesse and felicitie: and that there was no other, vnder whose protection they might safely and securely rest & repose themselues.

Who is there that will not acknowledge, that, in all then en­terprises of this worthy Emperour, The example of Constātine doth evident­ly declare, that nothing is impossible vnto those, who resolue with them selues to serue God. their appeared a manifest as­sistance & blessing of God, which made euery thing so easie: quite against the opinion of those, who in the beginning would haue examined this action with worldly wisdom? For there was no likelihood that sixe Emperours, such as he was when he be­gan this enterprise, successiuely comming to the Empire, & en­ioying the scepter & sway thereof thirty yeres, as he did, should haue finished that which he began. And yet notwithstanding God, in whome he reposed his whole confidence, shewed him so great mercy, and so fauoured his zeale, that he was not long before he builded him a temple, whose foundation and com­passe cōtained almost 3 parts of the earth, which was habitable. Imitating herein, the example of king Salomon, who builded the temple of Ierusalē. This gained him the name of GREAT among his subiects, and did assure him of the loue and fauour of God, and purchased him an inestimable treasure in heauen, and in earth an immortall renowme among men: who will de­clare to all posteritie, the loue hee bare towards God and his religion, and his noble courage against his enemies, to establish and plant his feare in despite of whosoeuer shoulde oppose [Page 99]themselues against it. And finally, the pity which he had of the whole Church, which was so great, that to deliuer it from that miserable and wofull oppression wherein it was, by the ri­gour of cruel tyrants, he doubted not, after the example of Iu­das Maccabeus, to abandon him selfe and all that hee had, to most imminent daungers and extremities.

Doe we not likewise see, Many o­ther exāples. that the remembrance of the iu­stice, godlines, and zeale, which all the good Emperours (as Theodosius, Martian, Iovinian, and Valentinian) had, to reforme disorders and abuses in the commonwealth, is at this time well knowne among many, & most pleasant and delectable to those that read their histories? And to come vnto our kings, Who is there that doth not highly extoll Clovis and Charlemaine, Many kings of France. Clovis and Charlemaine. for that they had among their greatest affaires, such respect vnto the well ordering of all their townes and cities, and for that they would oftentimes summon their bishops and the other wise men of their kingdome, to consult what were the best way for the reformation of abuses, which did begin to spring vp at that present, or rather had begun to bud long before their times; and following that resolution which they had taken, would ad­uenture their persons & their goods, to correct & amend the go­uernment of the Church. Lewis the gentle. Also the great constancie of Lewis the gentle, who shewed him selfe so vertuous and valiaunt in bridling the Cleargie of his time; that neither could their rebellion with his children conspiring against him, commit­ting him to perpetuall prison and captiuitie, astonish or diuert him from his purposes. As also the wisdome of Charles the fift, who considering the ignorance of the people, Charles the 5 of France. and that their want of knowledge was the roote of all vice, blasphe­mie, infidelitie, crueltie, and other corruptions, wherewith all estates were generally attainted, (in some sort to take away this miste, which so darkened and hindred the sight of so many in his time) caused the Bible to be translated into our mother tongue, besides many other good bookes, as those of Au­gustine of the city of God, and such like, which he iudged most fit & conuenient to instruct the ignorant? And shal we not also commend the piety of Lewis the 9. Lewis the 9. who made so noble a decree against swearers & blasphemers of Gods holy name, which by [Page]no meanes he would afterwards reuoke, no not in fauour of one of his nerest friends, who had oftended: neither yet would pardō him for any entreaty whatsoeuer? who likewise (as Paulus Emi­lius reporteth) would not be induced by any perswasion to be­stow a poore prebend vpon one, whom he iudged not capable thereof by reason of his ignorance. I passe ouer the cōmendable vertues of many other our kings, who by diuers memorable acts haue plentifully declared the hatred they alwaies bare to iniu­stice, & intēperancie. Whose remēbrance is consecrated to all posterity in most notable histories: and whose examples ought to encourage their successours, & all other kings and princes to doe their duties, that they bee not ashamed and confounded when they shall appeere before the king of kings.

And to returne to our former speech, frō whence (by occasion) we haue somewhat digressed, The best re­medy against drunkennesse & gluttony, is chastitie: by occasiō wher­of, he entreth into a dis­course of vn­lawfull plea­sure, as whor­dom and such like: and dis­couereth the mischiefes that ensue of them. we must vnderstand, that besides those conditions wherof we haue spoken before, which may be reaped by sobriety, there is also another most excellent one, & that is, that she teacheth vs the way to chastity. For that which S. Paul speaketh is most true, that whoredome & dissolutenes are hatched by drunkennes: & therefore in the end of the Epistle to the Romans, he first exhorteth thē to reform their tables, before he giueth any order for their bodies: teaching vs thereby, that all vncleannes of life, do proceed of excesse & gluttony. The Pro­phet likewise searching out the cause of the iniquity of Sodom, doth attribute it especially, vnto the abundance of the cuntry, & the plenty of all delicacies in their cities, by reason of the fertili­ty of the soyle where they were planted. But before we goe any further in discoursing of the causes & occasions of this kinde of pleasure, it is conuenient to set down some of the mischiefes and miseries wherein it wrappeth all those, who follow & hunt af­ter it. I say some of them, for that it were an infinite labour to repeat them all, and in my opinion nothing necessarie: for that if we haue but a smal sparke of reason & sound iudgement, It taketh a­way our vn­derstanding, and transfor­meth vs into bruit beastes. those which shalbe alledged, wil be sufficient to withdraw vs frō the loue & liking of it. First of all therefore, it taketh away our hearts (as Hosea saith) that is to say, it doeth so dull our spirits, that we become sencelesse, and so cooleth the heate of our willes, that wee growe carelesse and negligent, and as dull to followe any [Page 100]vertuous endeavour, as if we were dead, and without life. And besides the taking away of euery good motion in vs, it depri­ueth vs also of all reason and vnderstanding, and so wholly transformeth vs into bruit beasts. And vpon this occasion began the fable of Circes, whom, the poets (in declaring the operation of hir sorceries and inchantments) said to haue changed men into swine, & to haue bereaued them of all knowledge and loue of vertue, if they did but once kisse or behold her.

There is a certaine fish, which the Latines cal Torpedo, An excellent comparison & fit for the proofe of this first mischief caused by whordome. which we terme slouthfulnesse, not for that it is slow in motion, but by reason of a secret vertue and hidden power that it hath: for being chased by the fishermen or by any other fish, she casteth forth a certaine venemous poyson, wherewith nature hath ar­med for her owne defence, which hath force to stay euery thing that is infected therwith: benumming all the ioynts and sinewes in such sort, that they stir no more then if they had bin smitten with the palsie: & it proceedeth further: for being cast and spred abroad in the water, where the nettes are laid to take her, if the fishers chance to come & put their hands into the water before the force be past, forthwith they become numme & stiff, & they can not stirre them. Wherein surely the nature of pleasure is ve­ry liuely represented: for if we will hunt after it, for that there seemeth to be some delight & happines in it, or for some suppo­sed sweetnes which we hope for by the fruition thereof, forth­with it benummeth both body & mind in such sort, that the one can not deuise or imagine any good thing, neither can the other put it in practise or execution. Which may be very easily proo­ued by the histories and examples of all times.

But there is one among all the rest, The exāple of Salomon a most notable proofe. that (in my opinion) is most memorable, and worthy to be considered of euery one, the better to driue them from this whorish and filthy affection. And that is the example of Salomon, who had receiued so many speci­all fauours & singular graces of God, that he was, as it were, the wonder of wisdom, knowledge, industry, piety, faith, tēperance, iustice, magnanimity, mildnesse & sobriety: besides, he had such worldly happines & felicity, that in glory and magnificence he was like vnto another Sunne: notwithstanding he was so bewit­ched & enchanted with this pleasure, that forgetting both God, [Page]himselfe, and his duty, he was not ashamed to abandon him­selfe, & publikely to worship Idols, & to build temples for them hard by that, which he before had erected to the honor of God, & to sacrifice to some of those gods whom his concubines ho­noured and adored. Who would euer haue thought that such a man, who (excepting Christ Iesus) was the best furnished of any that euer was in the worlde, and knew most perfitly the craft, cunning dissimulation, flattering vvordes, teares, and counter­faite dealings of all dissembling vvomen, should euer haue bene so deceiued and abused, that for to please his strumpets, vvould displease God, destroy his ovvne house, and so villanously staine his glory, vnlesse he had bene out of his vvittes, & drovv­ned, as it vvere, in most extreame and bottomlesse follies? In vvhat danger then are vvee like to fall into, vvho haue not the tenth part of his vvisdome, nor of his other rare and excellent vertues, vvhich did shine in him as bright as great Carbuncles, if vve once suffer our selues to be entised, and as it vvere, lulled asleepe by the svveet songs of this vvicked and filthie pleasure?

Behold Samson, vvho had conquered all his enemies, & vvho somtime had discomfited a thousand vvith the javv bone of an Asse, The exāple of Samson. Iudg. 15.15. vvho brake great cords of hempe as easily as vve can break litle threeds, vvho caried avvay and pulled dovvne the pillars vvith the houses of great cities, tare and rent lyons in pieces vvith his hands, & did many other vvonderfull and admirable vvorkes: behold (I say) this inuincible Samson vvas vanquished, taken and bound by one vvoman, vvho deliuered him into the hands of the Philistims to be dravvne and haled like a beast, & to dispose of him at their pleasures. The exāple of Hercules. And did not Hercules, vvho had killed Hydra, vanquished Cerberus, strangled Gyants, & o­uerthrovven so many monsters and tyrants to set men at liberty vvhersoeuer he came, did he not, I say, at length submit himselfe to Omphale to serue her as a slaue all the rest of his life? vvhich he performed vvith such readines & deuotion, that (vvithout any re­gard to his person or his vertuous life ledde before, either to the dishonor & euil report which he vvas like to incurre, nor respe­cting honesty & a cōmendable decorum, either the bad example & scandal he gaue to his subiects, nor the blot of his honour and fame before gotten) he feared not, so he might please her, to put [Page 101]off & disgarnish himselfe of his lyons skin, wherwith he had bin alwaies attired, & cloth himselfe in womans apparell, with the distaff in his hand in stead of his club, which he vsed before, in­deuouring by all meanes he could to make it apparant, that of a man he was become a woman? Wherby it is most manifest what force pleasure hath, which in so short a time wrought so great an alteration. For though that in respect of the sexe or kind, he was alwaies the same: notwithstanding, in regard of his idlenes, de­licasie and ease, wherto he was wholy addicted in his latter end, he might wel be termed a woman. Seeing that princes, who suf­fer themselues to be so corrupted & effeminated by the pleasures of the flesh, are so named by the spirit of God in the Prophet E­say. According to which saying, an anciēt Philosopher returning from Sparta a city of Lacedemonia to Athens, & being asked frō whence he came & whether he would, answered, that he came from a city of men, & was going to a towne of women, taxing thereby the pleasure of the Athenians, wherewith they were so effeminated and weakened, that they had no more valour and force then women and Eunuches.

Plutarch reporteth in his book (entituled of the fortune of the Romanes) that the goddesse Venus purposing to goe visite the Lacedemonians left her glasse, her girdle, The liuely picture of whoredome making men beasts. and other womanish attire vpon the banke of the riuer Eurotas, which ranne by their city, and tooke a sworde and a buckler in her hand, and with such furniture and equipage presented her selfe before Lycur­gus and the other citizens, knowing full well that otherwise shee should neuer haue beene welcome among painefull and industrious people. But if they would haue her goe from them, and dwell at Cyprus, Paphos, and in other places where shee was honoured, and adored, shee must (if shee loo­ked to bee welcome) leaue off her armour and labour, and take to her againe her persumes, her muske and sweete odours, and in stead of a valiant and stout warri­our, shee must become a fine, tender, and delicate wo­man. And this disordinate and carnall pleasure doeth not only turne vs into women, but also it transformeth vs into beasts, as wee haue said before. Which the poets did couertly signifie by their Metamorphosis, & changes of many men, some into cowes, [Page]others into dogges, some into hogges, and some into trees and hearbes. All which fables tend onely to this end, to giue vs to vnderstand, that this voluptuous humour doeth forthwith be­reaue vs of all sence and reason whatsoeuer.

After that Marcus Antonius was taken with the loue of Cleo­patra, The exāple of M. Anto­nius, and of other lascivi­ous princes. he neuer effected anything worthy commendation, or beseeming himselfe or any other worthy Romane Captaine: but began from that day forward to grow worse and worse, and became slouthfull, carelesse, light headed, and negligent in all his actions. The vigour of his spirit (as Plutarch saith) died in him & departed to go liue in the body of his loue. Though hee had the halfe of the Empire vnder his gouernment, & therefore by all likelihood an infinite number of matters to dispatch, yet would he not regard them: neither yet heare the Embassadours that came to the Court, neither prouide against the secret pra­ctises of his enemies, neither yet any preparation for his warres, nor seeke to preuent the dangers he was like to fall into, no nor yet would hee spare so much time as to entertaine his friendes and allies. He studied for nothing day nor night, but to please his mistresse: and so captiuated his minde, and brought him­selfe into such slauery, that hee could not bestow one houre of his liberty to ponder of his affaires. And this did not appeare onely in him, but also in all other voluptuous kings and princes, as in Sardanapalus, Balsasar, Ptolomie, Phiscon, Caligula, Nero, Commodus, Heliogabalus, Galienus, and the greatest part of the Emperours of Constantinople, who hauing opportunity to fol­low their pleasures, prooued men of no reputation, without any great spirit or counsell, and of no execution whatsoeuer.

Let vs conclude then, Secondly, whoredome weakneth & maketh our bodies feeble, & ingēdreth many incura­ble diseases. that as it wholly extinguisheth and put­teth out the light of our vnderstanding, so doth it also exhaust and draw out all strength and vigour out of our bodies. I will leaue vnto the Phisitians report how mightily it exhausteth our spirits, our naturall heate and originall humiditie: as also how it hindereth the concoction, whereby there are infinite crudi­ties ingendred, and an vniuersall corruption of the blood tho­roughout al the body. And finally, the dissolution of the sinewes, with griefes both of head and stomack, and other innumerable accidents which it bringeth to all intemperate and incontinent [Page 102]persons: leaving this discourse (I say) for phisitions to prove with arguments and reasons, I wil only say of this, as the ancient phi­losophers said of all pleasures, that they ended in sorowes: which appeareth in this most manifestly. For whom shall you see of all that great number that give them selves vnto pleasure, who com­plain not in the end, one of the gout; another of the sciatick; this man goeth with crutches, & that other is not able to stirre from the fire side: & few there are, who after they have bene tormēted with a thousand & a thousand miseries, have not bin constrained (to rid thēselves from all their sorowes) to desire very often and sundry times to die? But this is the greatest mischiefe, that some among them being fallen into such rottennes & putrefaction of their members, that neither them selves, nor any that come vnto them can abide their filthines, so that they lye still without any compassion of other men, neither can they devise how to com­fort thēselves in this their languishing and extreme torment; yea, the very remēbrance of their former pleasures, and the sorow they conceive for their faults cōmitted, the shame & confusion they have, that their sinnes are so manifested & made knowen to al the world, with an opinion conceived, that in stead of pitie and com­passion which men are wont to shew vnto their afflicted neigh­bors, they do nothing but laugh at them. All which out of doubt causeth a heavy repentance, & we see that accomplished in thē, which Esay speaketh of, Chap. 3. and foretelleth of the delicate dames of Israel, that in stead of their perfumes & sweete smels, which they spend prodigally vpon their bodies & about their clothes, there shal in the end be a most filthie savour & smel, & in stead of their girdle, a rent, & that in stead of their tresses and goodly perriwigs vpon their heads, there should be baldnes, & for their fine linen wrought with gold and silke, they should weare sackcloth and course canvasse, and for their great beautie in their faces, there should be sun-burnings, wrinkles & filthines, & in stead of their sweet songs, there should be nothing but cries & lamentations. Behold the estate whereto our body is brought by pleasure and delights? they first sucke out the moistnes, & then devide it by pieces, & make it ready for the wormes: Diogenes. whereupon Diogenes was wont to fay, that as great plentie of victuals ingendreth and multiplied vermin in a house, so this voluptuous pleasure hatch­eth all kind of diseases in our bodies.

[Page]Is it more favorable to our wealth and substance then it is to our bodies and mindes? Thirdly it consumeth our goods. there is not any patrimony so great, but it quickly consumeth it; the greatest treasure that ever was in the world, was that of the Romans; for beside the gold & silver which they had takē frō all the richest cities in the world to fil their own cofers, they had their yeerely tributes of every province vnder their subjection to maintaine them, lest they should diminish; & yet not withstanding the pleasures of one Heliogabalus, of one Caligula, or of one Nero consumed & wasted all in 1 or 2 yeeres. There was not long since, a famous Courtesan in Greece named Gnathena, who seeing on a time two gentlemen fighting for her, & that he who was vanquished, was exceeding sory for that he had lost her, & his fellowe wan her by force in her presence, said vnto him to comfort him withall, that he had not so great cause to be sory for his losse, seeing that the rewarde of such victories was not Coronarie, The answer of a famous whore to her sorrowfull lover. but Pecuntarie: that is to say, that the cōque­rers were not crowned with lawrell, with the ioyes & acclamati­ons of the people, as was vsual in all other combats of Greece; but they must in such conquests be cōstrained to spend their goods with great shame, & must adorne the heads of their whores with habillimēts, their fingers with rings, & their purses with crownes & duckats. For the good Lady Ʋenus is not content with bread & drinke, but she must have gold & silver, as Phryne another fa­mous Courtesan said to certaine youths, who were assembled in armour to breake open a yong maidens doore, she would sooner haue opened the dore vnto you, (saith she) if you had brought sil­ver, then she will for all your swords & pollaxes: giving thereby to vnderstand that this is the most compendious way to gaine those whom we desire, & the very same means that Iupiter vsed to accomplish his desires, (as the Poets faine) descēding in drops of gold into the laps of young women, and by that meanes tryed & assayed their chastities. And this is but one ordinance of those which they are sworne to keepe, who wilneeds folow & delight in their pleasures. For what a masse must they spend besides all this, among baudes and chamber-maides, to be a meanes for the obtaining of the good will of their mistresses; in banquets to shewe them selves sumptuous and magnificall, and in apparell to make them trimme and brave? O Lord God, is it possible that [Page 103]men (if they were not blinde and senselesse) shoulde buy not only repentance so deare, (as Demosthenes said) but withall such poverty, shame, mookery, cozenage (with some few kind looks, a litle sigh, & a glance with the eie) what should I say more? such monstrous diseases, the wrath of God, and so many mischiefes?

It seemeth vnto me, that these things being considered, The great miserie of whoremasters and volup­tuous persons prooved by many senten­ces and no­table ex­amplet. the ancient Greeks had great reason to call such as took this course, (lost men.) For how is it possible that they should be saved, who do so lewdly waste their wisdom, their reason, & all the vigour of their minds, the health of their bodies, their gold, silver, & re­venues, and oftentimes the countrie that hath brought them forth. Diogenes meeting Speusippus, who was going to the A­cademie in his coach like a minionly gentleman, and by his deli­cate and effeminate countenance declared his disordinate af­fection to his pleasures, passed by him without seeming to know him; which when Speusippus perceived, he discovered him selfe by speaking aloud, & saying, all health to thee Diogenes; & none to thee, (said he:) for it is apparant by thy doings that thou doest not desire it. We neede not wish health, peace, and prosperitie vnto such as care not for it: and such are these voluptuous per­sons; for the way which they take, and which seemeth so beau­tifull, pleasant, broad, large and spatious, leadeth them to destru­ction, as Christ saith. Terence in his Comedies being desirous to shewe vnto young men the nature and the ende of pleasures, to the intent they should take heed lest they be deceived by them, called them by the name of Calamities, that is to say, wasters and destroyers: to give vs to vnderstande that, which we dany finde to bee most true by experience, that wheresoever they fall, there is nothing but spoyle and destruction: and that they are like vnto that hayle, which God sent to beate downe the pride, and loftie stomackes of the Egyptians, or rather worse: for that destroyed nothing but that which was abroade in the fieldes, whereas pleasures destroy as well those things which are within, as those things that are without, that is to say, both soule and bodie, and leaveth nothing vnconsumed.

And therefore it is that Antisthenes hearing one commend a voluptuous and pleasant life, A continua­tion of the former dis­course. desired him that he woulde goe and tell that sweete tale to the enemies of their Countrey▪ for [Page]there was no better means or more cōpendious way to vanquish them, then to perswade them to pleasure: & said futher, that he would wish them riches, ease, plentie, pleasure, & all kind of de­lightes whatsoever, so they were void of vertue, for that by this means the goods which they have, are not only reserved for thē selues, but like wise for others, who are superiors vntothē in vertue, in valour, & martiall prowesse. And yet to make more manifest howe dangerous a thing pleasure is, Xerxes after the reducing of the Babylonians who had rebelled against him, vnto their former obedience, condemned them to no other paine but to lay aside armes & the travels of warre, & to regard nothing but give them selves wholly to musick, to play vpon instruments, to make great banquers, to court their ladies, to entertaine the time with plea­sant discourses, & to apparel thēselves gallantly that they might please their mistresses. Whereby we may consider, that the King & his Counsell being greatly mooved with the rebellion of the said Babylonians, yet knew no better meanes to reduce them to their obedience, to punish them for their faults, to keepe them vnder afterwards, & to bind them with the chaines of perpetuall slaverie & servitude, then to lay the raine in their neckes, and suffer them to abandon them selves to all pleasures whatsoever.

And shal we thinke that if it were not a very dāgerous thing, Seeing that pleasure is so daungerous, God exerci­seth his chil­dren vnder the crosse, & affliction of the world, least they should perish with the world. that God would be so careful to keep it frō his children, who evē frō the beginning of the world vntill this day (as we may easily see by histories of former times, & examples of this present age) have evermore bin kept vnder the yoke of most rigorous disci­pline, & continually exercised with paines, poverty, abstinence, sicknes, malladies, captivitie, & other kinds of afflictions, in such sort, that if we wil diligētly cōsider the maner how God hath al­wayes governed his Church, we shall easily see, that he was not more careful for any thīg, thē that pleasure shuld not enter ther­in, & therfore he hath suffred it to be so miserably afflicted in all ages: that by this means he might stop, as with bushes & thorns, every gap & passage, to keep out this furious & mad beast, which differeth nothing from a mad dog but onely in this, that the one doeth shed his venime by biting, and the other by kissing, and therefore is so much the worse, & more to be feared. For this as though shee were of our acquaintaunce, and came in friendly [Page 104]manner to salute and imbrace vs: and yet carrieth a dagger se­cretly vnder her cloake to stabbe vs, before we be able to spie out her treachery: and like the Ivie killeth vs with embracing and clasping vs.

If flatterers (according vnto the old opinion) among domesti­call enemies, be the most cruell & dangerous, To make vs hate pleasure the more, hee set teth down in the fourth place, other miseries which ensue of that which do so snarle vs, that we we can by no meanes ridde our selves out of them. what shall we say of pleasure, who is so skilful & expert in trade & occupation, that she seldom trieth her cunning with any, but by & by she gaineth her desire, & findeth favor at their hands, & so enchanteth them, that ever afterwards they do nothing but seeke to please & serve her. There is no lyon, tyger, serpent, dragon, nor any other mis­chievous beast whatsoever, that wee ought more carefully to shunne then this. One may fitly compare it vnto that horrible monster which Daniel saw in his dreame, which with his nailes, and teeth of yron tare, rent, and brake downe whatsoever was in his way, trampling all thinges vnder his feete. And it was very fitly said of Diogenes, seeing a Courtesan riding into the fields in a coach all covered with velvet, with chains & pearles about her neck, to solace & recreate her self, that such a cage was not fit for so cruell a beast, neither yet that the chains, which she had, were strong ynough to keepe her from doing of mischiefe.

Among diseases, Pleasure an incurable disease, and containing all mischiese in it selfe. we are most careful to avoid those which are most dāgerous; as the plague, the falling sicknes, madnes, & other poisoned sores are most of all abhorred, for that there are so fewe remedies for them, & those so hard to come by. Whereof then doeth it proceed, that we are not only not afraid of pleasure, but that we seeke and hunt after it, and vse al the meanes that we can possible to enioy it? Archit as Tarentinus was wont to say, that there was not a more deadly poyson then it, nor any thing that did so suddenly dispatch men, as it did. Another saith, that it is a most forcible poison mingled with milke and ypocras. Another saith, that he will in no wise suffer her to come nere him, for feare least by her inchantments she should make him mad. Another also saith, that there is no differēce betwene Venery & the falling sicknes, or Epilepsy. If then each one of these diseases severally by reason of their force and violence, make men exceedingly afraid of them, howe mightily should pleasure skare vs, which contai­neth all of them ioyntly?

[Page]But these are not al the mischiefs that it bringeth with it; Pleasure se­parateth vs from Christ Iesus. for the greatest of al are, that it separateth vs frō Christ Iesus, with whom we can not be vnited vnlesse we forsake the world & the delights thereof: & that we do crucifie the flesh with all her pleasures & cōcupiscences; if we do not take vp our crosse vpō our shoulders to folow & go after him, to the strait way that leadeth to the kingdō of his Father, if we do not chastise our bodies, & keepe thē impri­soned in strait & hard servitude, if we do not hate our selves, & to be short, if we be not conformable vnto him in his passions and suffrings, all which things can in no wise agree with pleasure. So that whosoever wil love a voluptuous life, must needs forsake his savior Christ Iesus, & by cōsequent the alliāce he hath with God the father, in whose grace & favour we can not remaine, but by the vnion which we have with his sonne. The Scripture also evi­dently declareth, that we can not be friends with the world, but we must needs be enemies with God: and seeing it is so, ought it not to be sufficiēt to make vs detest & lothe it? For if whēsoever our eie, our hand, or our foot do offend vs, & draw vs frō the love of god forthwith we ought to cut thē off: what shal we do to this filthy sinne? We do justly hate & abhorre those men who would set dissention and discord betweene vs and our old friends, & shal we suffer this vnhappy & cursed bawd to come nere vs, who see­keth by all means possible to provoke vs to make a divorcement betweene vs and our husband, who hath loved vs so dearely.

If (as Horace saith) it fareth with friendship as it doeth with wine, It turneth vs from cha­ritie, and estrangeth vs from the love of God. that the older it is the better it is: shall we not be ashamed so far to forget our selves, as to preferre the loue of a cōmon strū ­pet, an vncōstant & disloyal naughtipack (which loveth vs to day & to morow hateth vs) before the most perfect, entire, cordiall & eternal love of our God, who hath loved & elected vs before the beginning of the world, & ever since, having most solēnly espou­sed vs by his word & promises which he hath made vs, & the faith which we have givē therto, hath not omitted one jot of goodwil, but in all things hath shewed most singular kindnes towards vs, & hath alwaies vsed vs as lovingly as any husband doth his wife? let vs proove if we can, that he is indebted vnto vs in anything? wherein is he boūd to vs? and yet he hath nothing in his power, whereof he hath not givē a greater portiō thē we desire, & offred [Page 105]vs more thē we wil take. We can not cōplaine of anything past, cōsidering the infinite blessings he hath bestowed vpon vs most vnworthy men, & why should we feare anything to come, seeing he hath promised never to forsake vs? For seeing he is immortal, he can not die; & being trueth it self, he can not lie; & being al­waies the same, he can not change: we neede not feare then, that death will separate vs, or that during life he will be wearie of vs. We ought rather to blush & be ashamed of our selves and of our follie, who leaving so sure and certen friendship, so honourable, pleasant, and profitable love, wil choose another, wherein there is nothing but dishonour, losse, displeasure, sorrowe, complaint, discontentment, feare and distrust.

Here is yet another point to be considered, & that is, that in a shorttime we must either leave pleasures, or they will leave vs; & shall we not herein acknowledge the judgemēt of God? for even as the light appearing vnto vs, & the meanes whereby we may know the trueth, if we either refuse it or disdaine it, we provoke God to punish this our ingratitude, and to give vs over into a re­probate sence, whereby not only the means of attaining further knowledge in Gods misteries, is quite takē from vs, but also our blindnes is strengthened, & driveth vs forward to seeke after lies. In like manner, after God hath offered vnto vs his love, and hath taught vs the way how we should love him, if we violate & offer injury vnto the most amiable thing in the world, making no ac­coūt thereof, he thē withdraweth his grace frō vs, & abandoneth vs to our desires, in folowing of which, we begin presētly to love our pleasures, which is the most filthie strumpet that can be ima­gined, and so would she seeme even vnto her lovers, Pleasure ma­keth men madde and furious. if they could see her as in deede she is. But the greatest mischief of all is, that such as are in pleasure thinke them selves happy, & fortunate; for as the height & perfectiō of follie is, in that we please our selves therewith, & think that we are wōderous wise: so indeed cānot we be more vnfortunate, then when as we accoūt our felicitie to consist in those things wherein resteth our greatest miserie: and though we be in most wretched estate, yet we wil never beleeve it, nor give any credit vnto those who tell vs so. S. August. (who in many places hath notably expounded what true happines is) saith in his discourse touching the maners of the catholik church [Page]that he can not be accounted happie, who can not enioy that which he loveth, neither yet he who hath that which he loveth, if it be hurtfull vnto him, neither yet that man which hath the most soveraigne and profitable good thing that is, if he love it not, nor care not for it. The reason is this, for that those who desire that which they can not obtaine, are tormented: those, who possesse those things which ought not to be desired, are deceived and abused: and such as care not for those things that are to be desired, and such as they must needs have if they will be happie, are sicke and diseased: which can not come to passe, but that he to whomsoever they happen, must needs be miserable. Where­vpon it necessarily ensueth, that such as desire to be happie, must both love and enioy those things that are absolutely good. And there is nothing so, but God: he is the fountaine, the spring, and the original of every good thing which we can desire: our hope for to satisfie our desire; and therefore we shall never be happy before we come vnto him. We must not come short, nor we must not go too farre; for the one is dangerous, and the other is super­fluous & ridiculous. For that on this side of our God, there is no­thing firme and stable; and beyond, there is not any thing at all. So if we will be vertuous, we must followe the meane, as our Captaine and leader: so likewise must we repose our selves who­ly in him, if we will be absolutely happie and blessed.

Those then who seeke for their felicitie in pleasure, Such as seeke their felicitie in pleasure, are enemies to vertue, reason and veritie. & thinke to finde it if they may rest in ioy and delight, are they not farre from their account? yes certenly, and so much the rather, for that their mindes being possessed with this false opinion, they are hindered (as Aristotle saith) and made vnfitte to receive any perswasion which is offered them, to drive this conceite out of their heads, and to make them know wherein true felicitie con­sisteth. For there is nothing more arrogant and vntractable then man, if he be once perswaded that he is happie, and then there is a certaine kinde of morositie and disdainfull arrogancie, which maketh him vnfit to vnderstand any demonstration, be it never so plaine and forcible to correct his manners. And this was the reason why Plato, Plutarch. being required by the Cyrenians (who were a dissolute people, and wonderfully addicted to their pleasures) to make & devise them some good lawes, where with the governe­ment [Page 106]of their common-wealth might be amended; refused to graunt vnto their requests, though it seemed to be a very ciuill and commendable demand, saying; it was a hard matter to bring such a nation vnder, and gouerne them by lawes, who by reason of their wealth and abundance, accounted them selues so hap­pie. And therefore Christ Iesus teacheth his Disciples, Math. 7. that they should not cast pearles before swine, who haue no other God but their bellies, nor any other felicitie and paradise, but to wal­low and tumble in their owne filthines.

But I pray you, if it were not very bad, The first proofe of the mischiefe a­fore named. needed there so many examples and reasons to make men hate a thing, that is of it selfe so odious, and to induce them to embrace that which is so ami­able? is there any thing so full of vnspeakeable pleasure, as is our God, who is loue it selfe, and the causer of that which maketh vs loue his creatures? Let vs a little consider howe pleasing and a­greeable it would be vnto him, who is the author of all beawtie, comelinesse, order, excellencie, and dignitie of things what so e­uer is in the worlde? If in a moment by his word alone, he hath created the heauens, the elements, and all things elfe what so e­uer, and that in so singular and excellent a forme and fashion, that in regarde of their admirable comelines, the Grecians ter­med them by this name Beawtifull: what shall we thinke of him that seeth the affections of our hearts, and what so euer is in vs, that maketh vs to admire them? if the vse and profit which wee haue of his creatures, doe teach vs the greatnes of his bountie: if the continuance of all things doe in liuely manner declare his power and his eternitie: if the excellent and exquisite manner of building of so wonderfull a frame, doth sufficiently declare his wisedome and skill: I would know if this rare beautie which appeareth in all his workes, will not make vs thinke and consi­der, how farre he him selfe surpasseth all in glorie and beautiful­nes? for these are but small beames comming from that won­derfull and surpassing light that is in him.

The beautie of vertue is so great (saith Plato) that if men might see it with their eies, The second proofe. they would be ravished with the loue thereof. Then that of God must needes (by reason) be farre more excellent. For he is the father and patron of all, and yet notwithstanding both the one and the other haue so fewe louers [Page]in this world, that neither he can get a wife, nor his daughter a husband to marrie her. The Sunne which compasseth the earth euery day, inlightning and heating the creatures thereof, hath seemed to be so beautifull in the eies of some, that they haue made an Apollo and a Phoebus of it, erecting temples, and offe­ring sacrifices therevnto, and honoured and adored it as a God. And yet the great Sonne of iustice and righteousnesse, who is the fountaine of all brightnes, can not finde so much fa­uour as to bee acknowledged of his owne subiects, for their Lord, or reuerenced as a father, or heard as a master, or adored as a Creator, refuge, and protectour: and yet for all this, that he may draw them vnto him and procure them to doe their dueties, he sheweth them his power, and imparteth to them of his grace, wisedome, happines, beautie, and greatnes, so much as is expedi­ent and sufficient to make them beleeue that he is perfect, and replenished with all vertue.

Was not this a strange miserie and perversnesse in our nature, An amplifi­cation of the former profe, by a fit com­parison. that seeing the beautifull and goodly colour which appeared in the fruit of the tree of knowledge of good and euill, though it were subiect to rottennesse, yet wee had such a desire to eate thereof, against the expresse commaundement of God, without being afraid of his anger, or to loose his fauour, from which we are estranged by this meanes, neither of the shame and confusi­on which we purchased vnto our selues, loosing his most precious and excellent graces, which he had so abundantly imparted vnto vs in our creation, neither of death nor euerlasting malediction, vnto the which wee haue made our selues subiect, could divert and turne vs from this vnruly and disorderly appetite? and that on the contrarie, by the incomparable and eternall excellencie of our God, we can not be mooued nor perswaded by any means what assurance so euer we haue of peace, of life, ioy, tranquilitie, blessing, happines, and felicitie; to the which by this meanes we may attaine. For there is nothing but the brightnes of his coun­tenance that can make vs happie, and satisfie vs in our desires. This is that which contenteth the Angels in heauen, The excellent contentation which Gods children haue in him. which so rauished S. Peter in the mountaine, and that which the Apostle Philip desired to see. This is the end of our hope, and the fruit of our faith: this is the consolation which our poore parents had in [Page 107]their griefes, and the proppe that sustained them in their tempta­tions: this is the rest and end of all our labours, & this is the summe of all the promises of our God: this is that which Christ Iesus hath purchased for vs by his death: this is the consummation of his mercies: this is that which the eye hath not seene, nor the eare hath not heard, nor the heart of man can conceiue, which notwithstanding is laid vp for the faithfull: this is the river of his pleasures, whereof he hath called vs to drinke: this is the spring of our life: this is the banquet and the marriage he hath called vs vnto: this is the table where we must sit: this is the bosome of Abraham whether Lazarus was caried: these were the heauens that were opened to Saint Steven, to comfort and strengthen him, when as he was stoned of his enemies for the trueth: this is the glorie whereinto CHRIST IESVS is entred by his death: this is the lande of the liuing: these are the riches and inestimable treasures of the kingdome of GOD: this is the tree of life: this is the day without night, and the continual springtime: this is a great Ocean sea of peace, of ioye, of glorie, and of what good thing so euer we can wish, desire, hope for, or receiue, and the greatest gift he can bestowe of vs: this is more then I can speake of, and farre surmounting the capacitie of men and Angels: this is that whereof we can not preach, and whereof others cannot thinke sufficiently to make them loue it. There is no want of beautie in this face: there is no such thing as maketh other faces verie displea­sant, and that is vice and imperfection: there can bee no exception: all thinges that are therein are most perfect and exquisite, both in the iudgement of heauen and earth.

Howe falleth it out then, An other comparison of the excel­lencie of the servant, com­paredwith the excellen­cie of the master. that there are so fewe in loue with God? If any man be commended for his wisdom, his eloquence, his strength, his paines, or any other vertue, euery man desireth to see him, and we loue him oftentimes before we see him. As for example: who is there at this day, that doth not loue Abra­ham for his faith, Ioseph for his chastitie, and Moyses for his wis­dome, vigilancie, and fidelitie; Samson for his strength, and Da­vid for his clemencie and curtesie, Salomon for his wisdome and [Page]magnificence, Elias, Ezechias, Iosias, and Mattathias, for their great zeale, and likewise S. Paul for the innumerable vertues that were in him? and if we adore their memories with so great reverence, and such singular affection; what would we doe if they were aliue againe, and in our presence? and yet notwithstan­ding these were seuerall vertues in each of them, one in this man, and an other in that: and to speake truelie, their was in euery of them but the seedes of these graces. If then as imperfect as they were, the very remembrance of them is most delectable and a­miable; howe reuerent and beloued shall the remembrance of our God be vnto vs, in whom they are all vnited and conioyned in all perfection?

But this is not all our ingratitude. The third amplificati­on which maketh men altogether inexcusable. For seeing that when wee haue seene a goodly tablelet, or beawtifull tapistrie, we presently are desirous of them, and we will giue, we care not what, so we may haue them, yea more a great deale then they are woorth, though they be but dead pictures, and that the sight of them will serue vs for nothing, but to please our eies: shall our God, who doth dailie discouer his face vnto vs, and offereth vs continually most perfect pleasure, shall he (I say) be left vnlooked at, or not contemplated of any man? in thus doing, we euidently declare, that either we know not how to make choice of good things, or else that we doe not choose them for loue and affection. For if it were possible to take all the beawtie that is particularly placed and bestowed vpon euery seuerall creature, to the ende to place them all in one bodie: no question but there must needs follow a singular excellencie, and it would be accounted of in this world, as a miracle. Let vs imagine nowe with our selues, that there is such a thing, and that vnto the beawtie hereof, all wise­dome, honour, vertue, and perfection, both in heauen and earth, is annexed and conioyned, as in truth all this is most apparant in Christ Iesus, as he is man, and we can not conceiue any excellent thing, but it is in God in most abundant manner. Whereof then proceedeth it, that such a perfection, or a lesse excellencie by ma­ny degrees, is so highly honoured in the creature, and yet it is not admired nor regarded in the Creator, who of all other is most perfect? We are like vnto maids which vsually loue the seruants better then their masters: and there is some more difference, nei­ther [Page 108]is the case all one. For the reason why they loue not their masters is, for that they are ashamed to offer any kindnes vnto them, or for feare that if they did, they should notwithstanding be reiected, or for that if they might attaine it, they thinke it will quickely be talked of and caried abroad. But there is no such danger in louing of our God. For he doth offer his friendship vnto vs, and there resteth no further trouble or danger, then to ac­cept of it: there is no shame belonging to it: for it is an honour and credit for vs that we loue him, and he vs: there is no feare: for he can not denie vs, if we once seeke his fauour and friende­ship; and hauing once attained that, we shall be most happie and blessed. For as soone as hee hath adopted vs for his chil­dren, and that he dwelleth in vs and we in him, according to the old and vsuall rules of friendship, he doth participate vnto vs of all his goods and treasures: he is willing to doe good to his e­nemies. And if he cause the raine to fall vpon their ground, and the sunne to shine vpon them also, what will he doe vnto his friends? If the riches and plenteousnes of the mercies of our God be so great, and the abundance of his goodnes such, that the very least and worst of his creatures participate thereof, is it likely that those of his owne familie and houshold, shall want? It may then euidently appeare, by that which haue beene alreadie spo­ken, how profitable, pleasant, and honourable the loue of God is vnto all those that attaine vnto it, and that is, as many as desire it: for we may, if he giue vs the grace to will and desire it.

But some man will say; That this is lost labour, The fourth amplificati­on, declaring the straunge blindnes of voluptuons persons. and a very ab­surd thing, to goe about to prooue that God is beautifull and a­miable; seeing it is as cleere as may be, and so certen that it nee­deth no proofe. Which I confesse to be true, and that there nee­deth no more words and arguments to prooue his beautie, then there doth to prooue his power, his wisedome, his eternitie, or a­ny other excellencie that is in him, which are as cleere and eui­dent as is the light and heat of the sunne. But to what other pur­pose serueth this replie, then to encrease our shame? for if he be so amiable, that wee thinke it a ridiculous thing, to endeuour to prooue it, for that it was neuer doubted of, why then doe not we loue and embrace him? Wherein wee imitate sicke and dis­eased men, who will confesse that the meate which you offer [Page]them is very good, yet they will eate none of it: and beeing as­ked why, they answer, that their disease hath taken away their tast: so likewise we must acknowledge, that that, which hindreth vs from the loue of God, is the peruersnesse of our nature, which doth not onely shew it selfe to be exceeding great, by reason of the feruent desire we haue to that which is naught, but much more by the small affection wee haue vnto so excellent and precious a thing, as this is. How should we loue vertue and ho­nest things, seeing we can not loue God, who is the rule and the square to guide vs therevnto? and therefore we must not say that this is spoken to no purpose. For it is certen, that we doe not loue God, and wee declare as much by our workes, in that we follow our pleasures: and it is most true, that we can not loue him and our selues both together, or that wee lay vp treasure in earth and in heauen, or that we should liue to Christ Iesus and to our selues, or that we be of the worlde and of the Church, or that wee be of righteousnes and of sinne, or that both the flesh and the spirite should rule in vs, or that wee should be the chil­dren of light, in doing the workes of darkenesse, or that wee should repent vs of our wicked actions, in following our cor­rupt affections, or that we mortifie the works of the flesh, in fol­lowing the filthinesse thereof: and in a word, that we should loue God, and be loued of the deuill, wearing the liuerie and badges of his seruants and slaues, by continuing in our pleasures and de­lights, obtaining at length the rewarde fitte for such a ma­ster to giue, which is fearefull destruction and horrible confu­sion.

We are so shamelesse and impudent at this present, Their shame­les impuden­cie set down for the fifth amplificatiō. that we thinke it not sufficient for vs to be voluptuous, but we must de­clare it, and make it manifest in our wordes, in our talke, in our countenances, in our gate, and in our apparell and attyre: not so much but our purses, our garters, our girdles, and euerie thing about vs, doe euidently declare our affections. We make it manifest by the badge that wee carrie, whose wee are, and to whome we belong: and to speake truely, we are not so afraide of any thing, as that we should be naught, and no man should knowe it. Hee that doth euill, vsually hateth the light: but this is so common a thing in our time, so vsuall and practised of all [Page 109]men, that he that will not doe it, must auoide the light, and shun conversation and companie of men: so that the shame and feare, which were as two raynes to pul backe our cursed desires, and to keepe vs in our dueties, are at this day broken and plucked in sunder.

And as there is no man, which blusheth at that which is euill; so also there are very fewe, which are ashamed when they are told thereof, or shew any dislike, when as wickednes is commit­ted before their faces. And that it is so; how many shall you finde in ordinarie assemblies, which will not laugh at follie and naughtinesse, and who are not as dissolute in laughing, as the other in speaking and doing? We are farre from resembling those yong gentlemen, who being in a place, whereto a certaine bawd had secretly brought diuerse of the most beautifull and fine courtesants that could be founde, to trie their chastities; assoone as they espied the ambush and deceit, they beganne to hang downe their heads for shame, and to looke one vpon ano­ther, turning both their eyes and their eares from the courte­sants, fearing least otherwise they should be surprised by their beauties, comelinesse, and entising wordes. Whereas wee con­trariwise, if the like occasion be offered, doe very curiously and seriously beholde their faces and beauties, their comelines, their gesture and behauiour, and wee are content to spende whole nights to heare them babble and prate, without beeing once ashamed that wee are familiar with them, neither yet con­sidering what offence wee giue by this meanes, to our servants and children. Notable ex­amples of ho­nest shame­fastnes of our auncestours, compared with the im­pudent and shamelesse boldnes of Christians of this age: and serueth for the sixt am­plification

Cato the elder, being Censor, caused a Senatour to depart out of the Senate-house, for that he had kissed his wife before one of his daughters: and Hieron, having heard the Poet Epicharmus (who as he was very pleasant by nature, had spoken some­thing in the presence of his wife, which was some what lascivi­ous) condemned him in a great some of money: either of them shewing by this their fact, in what discipline those in former times liued, wherewith if we compare the manners of this age, we shall plainlie see and behold how farre the children haue degenerated from their forefathers. There is greater ex­perience at this present, then euer there was, of that which [Page] Esop speaketh in one of his fables; that all affections and passions accompanie loue, except bashfulnes and shamefastnes: there is pitie, anger, envie, feare, iealousie, distrust, and suspicion, ming­led together: but this is wanting. And if there were any, though it were neuer so little, should whores be so braue as nowe they are? should they iet with their heads aloft, as now they do? shuld they haue such credit among men, to rule and lead them which way they list, The extreme impudencie of these last times. as nowe they haue? should the stewes and houses of all filthines be so haunted, as they are at this day? Crates per­ceiuing the image of Phrine, which was erected in the temple of Apollo, in remembrance of the most famous strumpet that euer was in all Greece, began to crie out aloud, and to say in the pre­sence of all those that were about him, that it was the trophe and monument of the dissolutenes and infamie of the Grecians, which was publikely erected to witnesse vnto the immortall gods, and to testifie their owne shame to the Sunne, to the sacred virgins, and to all posteritie. And how come these strumpets by their iewels, pearles, precious stones, and other ornaments, wherewith they are soadorned and beautified? wherewithall doe they builde their costly and sumptuous houses? and howe come they by their rich and antike tables of Ʋenus, Cupid, and Adonis, which hang in their halles: their goodly walkes and gardens of pleasure, which are planted and made in euery place, to our manifest shame and reproch, and to the euident declarati­on of our filthie and stinking pleasures to all the worlde? By meanes whereof, that which the Prophet spake of the Syna­gogue, may at this present be very fitly applied vnto vs, and that is; that we haue the forehead of an harlot, & we make our sinnes as manifest, as did the Sodomites, by word, by countenance, and by all other meanes, beeing no more ashamed thereof, then we are to drinke or eate: nay, we glorie in it, as in our goodliest or­naments and gaments of greatest honour.

We should at the least, Other exam­ples, seruing for the se­venth ampli­fication of the horrible furie of this last age. follow the examples of our first father, who being ashamed of the ingratitude and disobedience shew­ed towards God, hid him selfe among the trees in the garden: and that of the Ninivites, who for the same cause covered them selues with sack cloath, and poured ashes vpon their heads, after the manner and custome of our auncestours, in token of their [Page 110]humilitie and great sorrowe: or that of Daniel, who falling to the grounde bewayled his owne sinnes and the sinnes of the people, saying, O Lorde, wee have sinned, and our fa­thers have done vnrighteously, wee have committed iniqui­tie, wee have bene rebellious, and have declined from thy precepts and commaundements; wee woulde not heare thy servaunts the Prophets, who spake in thy name to our Kinges, to our Princes, and to our fathers, and to all the people of the lande. Righteousnesse belongeth vnto thee, but vnto vs shame and confusion. Or of that poore sinner, who being grieved with the remembraunce of her sinnes, cast downe her selfe at the feete of Christ Iesus, which she kissed, washed, and wiped with the haire of her head, thinking her selfe vnworthie to come before his face as others did. Or of the prodigall sonne, who with great humilitie confessing his faultes before his fa­ther, besought him to take him as a servaunt into his house, see­ing hee was no more worthie to bee called a sonne. Or of the poore Publicane, who praying in the Temple, durst not lift vp his eyes to heaven by reason of his guiltie conscience, and the great number of his sinnes, but saying vnto God with a sorow­full countenance, Lorde bee mercifull vnto mee a sinner; by which, and by many other examples it may appeare, that Gods children (though that naturally they bee sinners and transgressours) yet they are not so hardie and so shamelesse in their sinnes, but that with shame and sorrowe they humble them selves before God, confessing their faultes vnto him, to the ende they may obtaine mercie and forgivenesse.

This is then a wicked marke, The supreme and last de­gree of the impietie of voluptuous men. and I knowe not whether it bee a signe and token of Reprobation, to commit wicked­nesse with such boldenesse and assurance as wee doe; and to take so much the more pleasure in it, as wee knowe it to bee filthie and dishonest; and to delight in it for the noveltie, as lightlie all lascivious and voluptuous persons doe: who are best pleased with newe pleasures, eyther in deedes, wordes, songes, pictures, and such delicafies. And they ne­ver consider, that among all pleasures there are none per­manent: eyther all are passed away, or else to come, and therefore of one side there is alwayes griefe, and of the o­ther [Page]side torment. They doe not consider that all are fantasti­call and apparant, and that all the pleasures of the worlde are as the Emperour Adrian saide, like vnto golden pilles, which are sweete without, but so bitter within, that no man can a­bide to taste them. These are dreames, whereof all the pleasure is lost as soone as we awake. This is like vnto the apple which was so good and beautifull in the eyes of our first parents, and so badde in disgestion. This is a white sepulchre, which without is fayre and goodly, but within is full of filthie rottennesse and stincke. This is a sweete baite, which maketh vs to devoure the deadly hooke that is hid within. They doe not regard, that the ende and conclusion of their laughing (as Salomon said) shalbe sorowe and weeping. And therefore Christ Iesus said, (speaking to the voluptuous sort) Wo be to you that laugh, for you shall weepe. And Saint Paul saith, If you live after the flesh, you shall die.

Pleasures (as they are reported by our auncestours) are like vnto the Syrenes, The picture of pleasure, to the ende to make it more detestable, which is set downe for the first re­medie. which (as Dion said) had all whatsoever ap­peared in sight, most excellent; their long golden hayre, their gray eyes, their rounde pappes, their little mouthes, their redde cheekes, their breastes, their neckes, their handes, and every part about them passing white, and beautifull as Allabaster: but the tayle which was hidde within the water, was long like a ser­pent, sharpe, crooked, and venemous. And this was the reason why Aristotle counselled such men as would avoyde plea­sure, to looke on her behinde, and not before: and that herein we shoulde haue such consideration, as had the governours of Troy, when it was debated in publicke Parliament, whether Helen shoulde be deliuered to the Grecians or not. For when as they behelde her beautie, her noblenesse, her gesture and comlinesse, and other excellent thinges which did highly com­mend her, they thought it not good by any meanes to deli­uer her: but when as on the other side they considered the great miserie, losse, ruine, and desolation which was like to ensue, they foorthwith agreed she shoulde be sent backe againe to her husband. If in like manner casting behinde vs whatsoever pleasure may seeme to promise vs at the first sight, we woulde diligently consider and weigh with our selues what mischiefes, [Page 111]troubles, sorrowes, torments, diseases, obloquie, dishonour, and evill reporte they leave in the latter end: and also of the sudden death whereto they bring all those which follow them: I veri­ly think that the consideration of these things would somewhat coole & asswage the excessive desire we have towards them.

It were also very materiall, The second consideration which is to be vsed as a re­medie, is to note the iudgements of god against voluptuous men. if in reading old and auncient sto­ries both sacred and profane, wee would marke and obserue the fearefull judgements of God vpon fleshly and voluptuous men. For this was the speciall occasion why God sent the universall flood, and destroyed every living thing that was vpon the face of the earth: and also of that lamentable destruction of Sodom, and of the other cities neere adioyning: and of the 24000. men who were overthrowen by the children of Israel, for that they had committed sinne with the Moabites: the deluge. and likewise of that great discomfiture of the Beniamites, The de­struction of Sodom. who were almost wholly destroyed by the other Tribes, that is, by their owne brethren, The over­throwe of the Beniamites for that they had bene negligent in punishing the out­rage, which was offered vnto a wife of one of the Levites: as also the incest that was committed betweene the brother and the si­ster in Davids house; The con­fusions in Davids house. of the murther that after ensued betweene the brothers: of the conspiracie made against the King by his sonnes and his principall Counsellers: of the rebellion of his subiects: of the reproch to his wiues, who were violated by his sonne in the presence of all the people: and in a word, of all the troubles and great disorders, which happpened in his kingdome for the adulterie committed with Barsabe. We may gather by these histories, howe great the anger of God is towards those, who are guiltie of this sinne, and that it is no sport, no tricke of youth, no trifling sinne, as it is vsually termed, Remedie against this sinne, is the consideration of the mise­ries which haue happe­ned to hea­then men, prooued by profane histo­ries. to the ende to ex­tenuate it, and to take away all conscience and feeling thereof, that the barres being taken away, men might runne at randon, as in a broad field, after al their lustes and concupiscences.

This is to bee wondered at, that the judgements of God are so rigorous and terrible, and yet it seemeth they are not per­ceived: or else that the grievousnesse of our faultes are so cloaked and dissimuled. For hee hath not onely declared by the holy Scriptures in the examples of those of his Church, howe greatly they displease him, but also in the histories and registers [Page]of all times by the alterations and straunge miseries which the dissolutenesse and licentiousnesse of life have brought vnto sundrie countries and kingdomes. Troy. The Citie of Troy which was so great and so rich, was quite raced, the Princes slaine, the Ladyes made slaves, the people scattered, and all the Countrey wasted and destroyed for the ravishment of Helen. Ionia in the tyme of King Cyrus was sacked and dispeopled, Ionia. for the whoredomes and filthinesse that there abounded. Iohn the twelfth of that name Pope of Rome beeing taken in adulterie, Pope Iohn. was stabbed with daggers without any respect, ei­ther of his dignitie or Triple Crowne. The Sarrazines (who possessed Spaine a long time, Spaine. and helde the hingdome of Gra­nado vntill the reigne of Ferdinando. King of Arragon, who chased and drove them out by the prudent and wise conduct of the valiant Consalvo) were called out of Africke where they were, and came with a mightie armie by the practises and intelligences of a Spanish gentleman, in revenge of the wrong done vnto him by King Roderich who kept his wife, whereof it ensued that the sayde King beeing overthrowen in the great battailes, and all his race wholly rooted out, the people fell into the slaverie of these Mahumetistes, who be­ing not content to robbe them of their goods and libertie, assayed by all meanes possible to extinguish their religion, their faith, and the memorie of Christ Iesus in Spaine, and to plant Antechristian religion among them. Let everie one imagine with him selfe the disorder, the lamentations, the tyrannies, and miserable oppressions which were seene and heard at that day in that Countrey, by occasion of this adul­terie: and of the other side, the terrible furie of our GOD, which did evidently appeare herein; and then let him judge, whether such sinnes are so light, as they are commonly accoun­ted. Of the Frenchmen. In the time of Charles King of France, and brother to Lewes the ninth, all the Frenchmen that were in Sicilie were miserably slaine on Easter even; their litle children taken violently frō their mothers brests & dashed against the stones, the mothers which were great with child had their bellies ripped, & the infāts taken out, & throwen to the savage and wild beasts, with many other cruelties never heard of before, all which was done to punish [Page 112]the insolencies and outrages which they had committed a­gainst the women of the countrie. G. the Duke of Milan. A certaine Duke of Millane of the house of the Sforces, was miserablie slaine in Saint Ste­phens Church by a gentleman named Lamponian, for that hee was over familiar with his wife, though he had bene oftentimes admonished to abstaine from her company. And of late dayes, Alexander Medices the first Duke of Florence (after he had es­chewed many daungers, whereto he had often bene subiect by reason of his whoredomes) was in the ende taken in the snare, which his owne couzen germane had set for him, and pitifully slaine in his bedde, at such time as hee expected the comming of a young gentle woman of Florence, with whome hee was in love.

The wrath and anger of God, The fourth remedie is by way of com­parison. If God have not spared such as have favoured vo­luptuous mē, what shall the fleshly men them selves expect. & therefore we ought to flie this mon­strous sinne. is not onely powred out against such men as commit these sinnes, but also against such Magi­strates and rulers as dissemble these offences, and are negligent in punishing of them. Hely had two sonnes very evill disposed, and such as among other their sinnes, assayed and tryed the chastitie of young women, when as they went to pray in Silo: whereof hee beeing advertised, and required to take order therein, hee reprooved them: but because it was coldely done, and not with such rigour and severitie as was requisite to re­claime them from their sinnes: God was so angrie with him, that both him selfe, his two sonnes, and the wife of one of his sonnes dyed so straungely, that the wrath and judgement of God did easely appeare in these so wonderfull judgementes. Phillippe King of Macedonie and father of Alexander, after great prosperitie and sundrie victories obtained, was at the length most vnworthily slaine by a young gentleman of his owne Courte called Pausanias, for that (beeing oftentimes de­sired to doe justice vpon a certaine nobleman, for some inju­rie and dishonour offered vnto him) hee would not regarde his suite, but passed it over in silence, thinking by that meanes to suppresse the quarrell. But the young gentleman thinking that so great an indignitie ought not to bee vnpunished, nei­ther yet that that King was worthie to live, who woulde suffer and beare with it; determined with him selfe to kill his Prince, and finding fitte and convenient opportunitie, stab­bed [Page]him with a dagger, whereby hee dyed foorthwith. If in reading or rehearsing these histories one would consider howe it was possible, that one man alone of so base condition, durst be so bolde to enterprise such a thing, or have the constance to prosecute it, or the wisedome to conceale it, or the dexteri­tie to execute it; there is no man but will confesse, that it fell out by the permission and providence of God, who by this meanes woulde shewe foorth a great example of his justice, not onely against malefactors them selves, but also against all such Magistrates and Iudges as will suffer and beare with them in their naughtinesse.

There is one most memorable historie of all other, written by Plutarch in the life of Pelopidas, of a poore man named Scedasus, who dwelt in Leuctres, and had two very beautifull and vertu­ous daughters; he himselfe was very courteous and friendly to­ward strangers, though he had no great store of wealth. It fell out so, that two Lacedemonians having often times lodged in his house, and being very wel vsed became enamored of his daugh­ters: notwithstanding they durst not attempt any thing, beeing helde backe both by the presence of the father, and by the reve­rence they bare vnto them in regarde of their vertue and ho­nestie: by reason whereof they passed foorth on their journey without demonstration or shew of any love or affection. At their returne Scedasus being not at home, they found no bodie but his two daughters, who received them with like entertainment as before. Which curtesie of theirs, with their excellent behaviour & good grace in euery thing, so increased their furious passions, that seeing them alone, without counsell, without aide or gard of any man, and forgetting the honour, favour and curteous inter­tainment which they had received at the hands of the father and of his children, the holy and invinlable rightes of friendship and hospitalitie, the great vertue of their ancestors, the severe lawes of Lycurgus against adulterers, the straite discipline of the coun­trie, the great fame which was spread over all the worlde of the vertue and equitie of the Lacedemonians, and many other consi­derations which might have brideled them, if their lust had not wholly blinded them, forgetting all this, they violently ravished these two virgins, and spoyled them of their virginitie: yea and [Page 113]they did worse. For whē as they had accomplished their wicked desires, seeing them weepe & crie out vnto the gods for revenge, vpon that horrible injurie offred to them, they killed them both, & threw them into a well, and afterwards went home into their own countrie. Not long after the father returning home, and fin­ding euery thing saving his two daughters, was long in doubt what was become of them, vntil at length by the miraculous and wonderfull working of God, a little dog which was in the house with continual barking, sometime running to Scedasus, & some­time to the well, which was in the garden, caused him to conje­cture as indeed it was: and so following this litle beast, went to the well to seeke for his two daughters, and found them both in the pit, to his vnspeakeable and exceeding griefe: having pulled them out and buried them, began to sorow and to be grieved in such wonderfull manner, that al that knew him had compassion on him: and as he complained to his neighbours which came to comfort him, one among the rest tolde him that the two La­cedemonians, which a little before had lodged in his house, had bene there in his absence, which made him presently suspect that they had committed the murther, for that they had so often commended his daughters, saying, they shoulde bee happie men that shoulde marrie them. Wherefore he determined pre­sently to goe into Lacedemonia, and to make humble suppli­cation to the Ephores, to doe such justice, as the indignitie and horriblenesse of the fact required. Which when he had done, and finding the said Ephores to give him no great hearing, hee went from them vnto the Kinges: and for that they gave him as colde entertainement as the other, hee was constrained to returne to the people, and to recounte vnto them the great and intollerable wrong that was offered vnto him: but hee founde no man that eyther woulde or durst favour him in so good a cause, by reason whereof he sell in despayre, and continuallie running vp and downe in the streetes like a madde man, stamped on the grounde, and holding vp his handes to the gods, called for the furies and infernall spi­rits to ayde him, and so continued vntill his dying daye. Beholde here a briefe narration of the fact, it remaineth that wee vnderstande the sequele, and that which happened af­terwardes. [Page]When as this monstrous facte was committed, the Lacedemonians commaunded over all Greece, and the better to keepe their provinces in awe, had placed Garrisons in everye principall Citie: by meanes whereof the Grecians did evidently perceive, that they were spoyled of their li­bertie, and tyed to a perpetuall slaverie: which thing did so wonderfully grieve them, that the Thebanes (desiring ra­ther to dye once, then to live in continuall servitude) mar­ched vnder the conduct of Epaminundas, and furiously assay­led the Cittadel, wherein the Garrison was, and so vali­antly maintayned the fight, that they overcame them, and slewe them every mothers sonne. This beeing done, they vnderstoode that the Lacedemonians, beeing greatly mooved with their rebellion, came with all their force to sacke and spoyle their countrey: whereupon they made all preparati­on that might bee; mustered their men, marched forwarde, and mette the enemie at the same place, where the daugh­ters of Scedasus had bene buryed, and entring the fight did valiantly maintaine the skirmish, and in the ende whollye overthrewe their enemies in such forte, that they were ne­ver afterwardes able to recover them selves. Which made everie man to wonder. For it was a very newe and strange thing, and not heard off before, that they shoulde bee van­quished with a lesse power, seeing there was no nation that durst meete them with equall forces. Here God shewed evi­dently, that hee did well remember the violence which was of­fered vnto the virgins above mentioned, and also the negli­gence of the Iudges in punishing so great a fault. For to make it more manifest, when as they were at the greatest height of ho­nour, and in the toppe of all their prosperitie, when as they sup­posed that no evill could happen vnto them; after that they had bene Lordes of all Greece by the space of sixe or seven hun­dred yeeres, they were by a handfull of people whollie dis­comfited and overthrowen, just by the grave of the said maids, and by one battell brought to such necessitie, and want both of men and of all other necessaries for warre, that afterwardes they were never able to defende them selves against any that woulde assayle them. And that which is further to be noted, to [Page 114]make the iustice of God more manifest and apparant, is, that Pelopidas one of the Captaines of the armie of the Thebaines, be­ing (a little before the meeting of the two armies) terrified by some signes which he sawe in the ayre, which as he thought, did prognosticate some euill lucke; Scedasus appeared vnto him in the night in a dreame, and encouraged him to pursue his enter­prise, assuring him that it ere were long, the Lacedemonians should recompence him and his daughters for the wrong they had done them at Leuctres. Who will not confesse, that in this whole discourse the eye of God is alwaies open, and readie to be­hold such wickednes, and his hand prepared readie to punish it in due season, not onely in them who commit it, but also in such Iudges and Magistrates, and likewise in those common-wealths which tolerate it? And as he wil not alwaies dissemble our wic­kednes, if we persist in it: so will he not forget our vertues, when as to serue and honour him, wee will indeuour to possesse our vessels in puritie and holines, as S. Paul saith: and if he hath gi­ven vs any authoritie ouer others, to employ it to the reformati­on of their good manners: as sundrie good Kings and Princes haue done in times past.

Among other the praises and commendations, Contrarie examples to the former. Iosias. which the Scriptures giue vnto that good King Iosias, one of the principall (next vnto his pietie and zeale, which he had to establish true re­ligion) was that he banished those brothel-houses, which con­trarie to the expresse commandement of God, had bene erected among the Israelites in the time of his predecessours. Constantine. Constantine and Theodosius did the same, Theodosiue. throughout all the Romane Em­pire. Domitian also, though otherwise he was very cruell and vicious, made notwithstanding very sharpe and rigorous lawes against adulterers. Adrian made a lawe, Adrian. that no man should sell any women slaues vnto ruffians and bawdes, for that such idle varlets are vnworthie of any seruants. Alexander Severus. Alexander Seve­rus went further, for he draue thein all out of Rome: giuing au­thoritie to whom so euer should finde them like vagabonds, and not occupied in some trade to gaine their liuing honestly (with­in one yeere after the publication of his Edict) should take and keepe them for their slaues: and if they would not willingly o­bey, they should kill them presently, without incurring any dan­ger [Page]for so doing: he commanded further that there should be a search made thoroughout all Rome, to see what nomber of common and wicked women there were, and they should de­clare to the commissioners appointed, whether they intended to amend their liues, or not: and if they purposed no amendment, where so euer they were found cōmitting such sinne, they should be punished with the law of Adulteresses that is, with death. All such Kings and Princes as these were, haue most euidently felt the fauour of God, and had great experience of his goodnes in all their affaires. In peace, he inspired them with wise and pru­dent counsell, for the gouernment of their subiects: in warre, he gaue them valiancie and courage, to conquer their enemies: and out of doubt, in giuing of them so great prosperitie, he plainely declared, how greatly their zeale and loue for the maintenance of publike honestie and vertue, did please and delight him to the ende, that if their successors did hope to attaine the like graces, they should be stirred vp to follow and imitate their examples. Which is the true and onely means to become equall in honor and reputation with those famous Kings of old time; and to take away so many miseries and calamities, which doe at this day tor­ment and trouble the worlde in most grieuous manner: which proceed of nothing else but of impietie, iniustice, ryot, and disso­lutenes, which are so great & so apparant, that it is a wonder that the Sunne doth nothide it it selfe, to the end it might not see thē.

EƲD AMIDES hearing one commende the Citie of Athens, The misera­ble estate of many Cities at this day. demanded of him, whether that citie deserued any great commendation, wherein neuer any man dwelled that was the better for it. One may say as much as this day, of all the great Ci­ties of Europe, which are in any estimation. For it is a hard matter for any man to dwell long in them, though hee were an Angel, but he shall quickly be defiled and corrupted, there is so much leavin and lewdnes among them. Yea it is most commonly said of that most holy one, Rome. that there was neuer any man the better for going thither. Stratonicus on a time comming foorth of He­raclea, looked about him whether any man saw him, or not: and being asked the reason thereof by one of his friends: for that (said he) I should be ashamed that any man should see me come forth of such a stewes: shewing by this his answer, how wickednesse [Page 115]and whoredome abounded in that citie. How many cities (I pray you) are there at this day, to whom this may not very fitly be ap­plied? and I would to God there were not worse sinnes then whoredome. But there are other abhominations, and those so horrible, that those who haue any feare of God, are afraide to name them, though others be not afraid to commit them. And we must not hope for any amendment of this disorder, but one­ly by the helpe of Kings and Princes, who ought to be no more negligent in punishing these sinnes, then they are in punishing murthers, thefts, and common pilferings. For though it should be graunted, that dissolutenes is not the cause of the greatest part hereof, yet it cannot be denied, but there springeth as much mis­chiefe from this roote, as from any other thing Furthermore, shal we say, that they are lesse displeasing in the sight of God? if they be, why hath he punished them so grieuously and seuerely in all ages? is it so small a matter, to pollute the Temple of God? or to make the members of Christ Iesus the members of a whore? or to profane our bodies, which we ought to keepe so carefully, to offer them a holy and an acceptable sacrifice vnto God? or to a­buse his urercies so long, and with such obstinacie to trie his pa­tience, which are things of such value and price? or to crucifie a­gaine the Sonne of Christ Iesus our onely Souiour, and to dis­daine him as much, or more then the Iewes? or to giue an of­fence vnto all the world, and to minister an occasion to the infi­dels to blaspheme the name of our God, and to make the death and resurrection of Christ Iesus of no account: the one of which should mortifie the concupiscences of our flesh, and the other should raise vs vp to a hewnes of life? or to denie the effect of out baptisme, and to reuoke the promises which we haue made vn­to God, by the mouth of our parents in the face of his Church? or to eate the flesh, and drinke the blood of our Sauiour vn wor­thily, when we come to his supper? all which is done by them, who giue themselues vnto all dissolutenes and sensualitie of life. If then the wrath of God be so greatly prouoked, An exhorta­tion vnto Princes, to reforme the mischiefes a­fore named. and the mise­ries that ensue thereof, so intollerable; those who haue the go­vernement in their hands, and who ought to haue nothing more deere vnto them, then the quiemes, rest, health, yea and if it were, possible, the immortalitie of such as are vnder them, [Page]can they doe better then to auoid, or else to correct the scandals and publike ryots, which offend all the creatures of the worlde, yea and often are odious vnto such as commit them? It may be, the difficultie (as we haue said before) is a meanes to withdraw them from so great an enterprise: for that the cause of such disor­ders haue so long continued in the common-wealths, and there­fore are like vnto old soares, which are so festered and corrupted, that the surgeons are out of all hope to amend them. This cannot well be denied; and yet it is not sufficient to say (according to the old prouerb) that it is not good medling with an old soare. For Princes who haue noble and generous minds, should con­sider, what a glorie and honour it would be vnto them, to do such a thing as seemeth impossible vnto others. Moreouer is it so small a matter to restore so diseased a bodie vnto health? so vnperfect and disordered into a tolerable estate? I doubt not, if some one would begin to set his hand to so holy a worke, but the great and happie aduancement which God would giue in short time, with the praises and commendations, which all honest men would yeeld thereto in all places of the world, would stirre them vp couragiously to prosecute the rest, and that some Christian emulation would mooue and provoke others to imitate their examples, in such sort, that we might be in some hope to see the golden worlde againe. And as I thinke, the meanes to attaine thereto, would not be very difficult: I will set downe some of the particular remedies, and leaue the rest to the godly considerati­on of such as be wiser then my selfe.

The first and the best meanes (in my opinion) is this, The first re­medie. that such Princes and Potentates as intend any such reformation, should first of all reforme them selues, and to the end, they should keepe them selues, as farre as possible may be, from all euill, they must abstaine from all shew thereof: considering that as they are su­periours to all other in dignitie and authoritie, so should they be the leaders and guides in vertue and honestie. For otherwise they cannot correct offendours, no more then a crooked rule can make straight such things as are measured by it. Plutarch in the life of A­lexander. Alexander demanded of King Porus, whō he kept prisoner, how he would be used: Like a King, saith he: and asking him the second time, if he would anything else? he answered, No; for in this all other [Page 116]things are comprised: declaring thereby, that Princes ought to surpasse and excell their subiects in euery vertue, as farre as the Sunne surmounteth all the rest of the starres in light and in brightnes: and on the otherside, that their authoritie and their greatnes should be sufficient, when so euer they consider of it, to alienate and estrange their minds from vice. Antigonus sonne to Demetrius, beeing desired to goe to a banquet, where there were many light women; asked the opinion of Menedemus the Philosopher, who was with him at that present, whether he should goe, or not: who answered nothing else but this; that he should remember he was a Kings sonne: as though thereby he would aduertise him, that this was sufficient to withdrawe him from doeing of euill, and from all occasions that might mooue him thereto. Now if Princes would shew them selues vertuous and well ordered in such places where they liue, and be vnto their people in steade of liuing lawes, there were no doubt but they should be followed of most of their subiects. It is reported, that if in a heard of goates, there be any one that hath eaten of the hearb called Eringion, presently she slandeth still and staieth the whole heard with her, by a secret vertue that is in this hearb, vntill such time as the heardman come and take it away out of her mouth. There is almost the like power in Princes, to spread either vice or vertue ouer all such as come heere them, and fre­quent their Courts; and they lay hold of them, as the fire doth of such matter as is next it, and oftentimes transformeth them into their owne natures, as the leaven doth the dowe, with which it is mingled. So that it is euident, that the best meanes for Prin­ces to reforme these horrible and monstrous voluptuous desires, which at this day carie such great sway, is, (as I haue said) to re­forme them selues and their Courts.

The next remedie vnto this, is, to deuise some way, The second remedie is, to banish idle­nes, and to acquaint their sub­iects with la­bour and painefulnesse how their subiects may be emploied in some honest labour and exercise, and to set downe grievous and sharpe punishments for such as liue idely in their kingdomes and countries. For it is most cer­ten, that nothing doth so soone ingender whoredome, as idle­nesse, and men (as that old and auncient Cato was wont to say) in doing nothing, doe learne to doe euill. And therefore Dioge­nes was wont to say; that loue was the trade and occupation of [Page]loyterers, and Ovid saith; that Egistus had not beene an adulte­rer, but that he was idle. Which thing the Scripture also repor­teth of David, who hauing committed the managing of his affaires to Ioab, betoke him selfe to his rest and quietnes: but he had not beene long at ease, but presently he began (contrarie to the commaundement of God) to covet his neighbours wife: by occasion whereof there ensued afterwards infinite mischiefes in his owne house. The auncient painters did vse to picture Ʋenus sitting vpon a snailes shell, not onely (as Plutarch doth interpret it) to giue vs to vnderstand, that women (according vn­to Saint Pauls rule) should keepe at home, and not be gadding vp and downe the streetes to shew them selues, and be pratling like busie bodies: but also to shewe that there is none so much giuen to voluptuousnesse, as idle and sluggish persons. I would to God, that these our times did not prooue the trueth hereof sufficiently: but I thinke euery man knoweth, how dissolutely these men liue, who spende their daies in slouth and idlenesse. For the greatest nomber of them, doe nothing else but inuent and deuise newe pleasures, to entise women and young maides to lewdnesse, to buie and sell them, as hackney-men doe their iades, and to exchange them, as olde vessels for newe. Which doth euidently shewe, that there are no greater enemies to cha­stitie and continencie, which they assayle by all meanes pos­sible, seeking to conquer them by force, or by great and rich giftes to attaine their abhominable purposes. And to this ende they are very liberall, nay prodigall, and care not what they spende, to ouerthrowe chastitie, which they detest exceeding­ly. It is very necessarie then, that the Prince (to take away this mischiefe, and to reduce his people to an honest and laudable forme of life,) should compell his subiects to take labour and paines, euerie man according to his estate and calling.

It is also very requisite and necessarie, The third re­medie is, to banish ta­verns and ale-houses. that the lawes made a­gainst ale-hhuses, should be put in practise, and straightly ob­serued, and that the Iudges and Magistrates in euerie Conntie, should looke diligently vnto them. For if they be alwaies written in bookes, and neuer executed, they serue to no more purpose, then a sworde that is alwales in the sheath, and neuer [Page 117]handled. And for that they were not made but onely to cor­rect publike and common drunkardes, it were nowe very conve­nient and needefull, that every master should make a particu­lar lawe for his houshold, and that all these excessiue expenses, and superfluous charges, which are accustomed to be made at great feastes, should be reformed: otherwise these voluptuous sinnes will neuer cease. For as Euripides saith, Venus alwaies keepeth companie with those that are full, and not with the hungrie. And for this cause, in old time voluptuous men were likened vnto sowes, which (as Cicero saith) are the most fruitfull beastes of all other, by reason of their gluttonie, whereto they are naturally giuen and addicted. The Egiptians had an aunci­ent custome, that when as any of them died, they would rippe his bellie, and take out his maw and his guttes, and reueale them openly, either by this meanes, as by a sacrifice, to clense the deade bodie, or else to shewe by this ceremonie, that they would punish the author of those mischiefes, which he had committed in his life time. Which giueth vs to vnderstand, that this hath beene the opinion at all times, that nothing hath ingendered more lasciviousnes, then abundance of bread, drinke, and other daintie dishes.

It is necessarie also (the better to frame men to an honest and chaste conversation) to banish and abolish al lasciuious poemes and wanton songes, The fourth remedie is, to banish all en­tisements to lewdnesse. pictures, painting of faces, mummeries, maskes, periwickes, giltings, pearles, and in a worde, all the exceeding and curious sumptuousnes in apparell, and mooue­able: for that all these are nothing else (as Iuvenal saith) but as torches, to lighten and stirre vp our concupiscences; The fifth and the principall remedie is, to prouide prea­chers tho­roughout all the kingdoms and territo­ries, to teache and instruct the people in the waies of God. and meanes to effeminate and mollefie our mindes, and by consequent to weaken the ioynts and sinewes of vertue. All which things Ly­curgus did expressely forbid by his lawes (as Plutarch repor­teth in his life.) By meanes whereof, the common-wealth of the Lacedemonians was the best gouerned, for the space of sixe or seuen hundred yeeres, and had the greatest nom­ber of honest and vertuous men, of any place of all Greece.

Furthermore, there is nothing more effectuall to purge and clense the worlde of this filthinesse, then the pure and sincere [Page]preaching of the worde of God. For there is nothing (as S. Au­gustine saith) that doth so mortifie all our wicked and carnall af­fections, as the worde of God, when as the operation and wor­king of his holy spirit, is ioyned therewith. And therefore it is compared vnto a fire, which trieth and purifieth gold and siluer from the drosse; and to a fanne that purgeth the good grayn from the chaffe; and to salt which seasoneth our meates, and keepeth them from putrifying. And therefore the shortest way, that can be taken (in my opinion) to establish a godly reformation, and to renewe (as it were) the face of this disfigured worlde, is to choose a sufficient nomber of faithfull, wise, zealous, and well ex­perienced men, who should haue authoritie continually to de­nounce the Lawe and the threatnings thereof, for the extirpati­on of vice, and especially of that which is so manifest and appa­rant at this day. Beholde now some of the remedies which wee mustvse, for the rooting out of the vices and corrupt diseases, a­boue specified.

Now it remaineth, Of vnneces­sary pleasures and such as are vnprofi­table. that according vnto our former diuision, we should briefly declare the other kinds of pleasures, which we call vnnecessarie and superfluous: and those are innumerable. For some delight wholly in hunting, and spend all their revenue vpon their dogges, as Actaeon did. Others doe nothing but play at tennys, at dice, or vpon some musicall instruments: others are wholly giuen to dauncing: and others take all their plea­sure in their buildings, as Lucullus: others spend whole daies in catching of flies, and such a one was Domitian. And an infinite sort trifle out their daies, with doeing of nothing. And to bee short, it were an infinite labour to rehearse euery particular, con­sidering that according vnto the diversitie of mēs humours, they finde out different pastimes and delights. Now in a word there­fore, to make an end of al this discourse, we must diligently con­sider these foure things. Foure reme­dies against the pleasures afore named. The first is that (according to the old prouerb) we seeke to auoid the excesse in euerie thing. The se­cond is, that (as Cato saide) such as follow those ridiculous and foolish pastimes, are very vnfit to be emploied in matters of any consequence. The third thing is, that seeing (according to the saying of Exnophon) there is nothing so precious, as time, nor which is more impossible to be recovered, when it is euill spent: [Page 118]therefore we should be most sparing hereof, and spend it with as great discretion as may be. The last thing is, that as wee shall giue an account of euery wicked and idle worde we speak, so likewise shall we be accountant for all those workes we doe, which serue not to any edification: and likewise of all the gra­ces which God hath bestowed vpon vs, as our wit and vnder­standing, our strength and nimblenesse of body, our leysure, and of whatsoeuer else we haue, if it be not employed as hee hath commanded. For seeing they are his goods, and that hee is the master of them, and that we are but his stewards, is it not reason they shoulde bee vsed according as he hath commaun­ded?

Wee must then (whensoeuer wee apply our selues to any thing) first looke whether it tendeth to the glorie of God; In conclusion hee sheweth how we ought to employ our selues in the offaires of this lise, and how we ought to vse those goods which God hath gi­ven vs in keeping. Next vnto this, whether our neighbour shall reape any fruite and commoditie thereby, and be instructed to walke in his feare by our example: and finally whether that which we doe, appertaine and belong vnto our vocation or not: and then, after humble and heartie prayer vnto God, who hath made heauen and earth, we may boldly vnder his fauour and prote­ction enterprise whatsoeuer wee take in hand, and assure our selues, that he will blesse our indeauours, being vndertaken by the warrantise and direction of his worde. But if we be not onely content to hide that tallent in the ground, which God hath giuen vs, but also willing either vtterly to lose it, or else to spend and consume it foolishly and naughtily: shall we looke for any reward for such vngodly and sinnefull pro­digality, seeing that our very negligence is so seuerely and grie­uously punished? It may be we thinke, as some young gentle­men doe, who for that they are discended of some noble house neuer care for any good husbandry, but spend lustily, for that their fathers are rich, and therefore they are perswaded they shal neuer want. In like manner, whensoeuer we consider, that we are the children of God, and that we are perswaded, that the treasures and riches of his bountie can neuer bee consumed, then wee beginne to be prodigall of his goods, and spend those graces riotously which it hath pleased him to be­stowe vpon vs. But indeede wee ought to thinke withall [Page]that we are not his naturall sonnes and inheritours, but his chil­dren by grace and adoption: and that if the father may iustly disinherite his naturall sonne, for his disobedience, rebellion, whoredome, lewd parts, and wicked conuersation: with grea­ter reason may God disinherit those, who are his sonnes onely by grace and mercy, if he once perceiue they commit the like sinnes. And there is no doubt, but he wil quite disinherit vs in the end, and take away all his graces frō vs, as he hath done frō the Iewes, whom he had chosen and loued as his eldest sonnes, if we be vnthankfull, and if that in stead of seruing him and ac­knowledging those blessings he hath bestowed vpon vs, wee wholly employ them, to the satisfying of our owne wicked de­sires and carnall concupiscēces. It behooueth euery man then to consider diligently with himselfe, how he may most profitably vse those blessings, which God hath bestowed vpon him: which surely ought to be referred wholly vnto the honour and glory of him that gaue them, as to their principall and chiefest end: and next vnto that, to the helpe and comfort of our bre­thren, whom we ought to cherish and relieue, whensoeuer oc­casion is offered. Which if we performe, wee shall neuerspend our time in fruitles and superfluous things. And thus much suf­ficeth to haue spoken of these three sortes of pleasures, and for the fift passion of the minde, whereof we purposed to speake in the beginning.

[Page]THE SIXT BOOKE. AGAINST CƲRIOSITIE.

WE are come now to the handling of the sixt passion and perturbation of the minde, What this curiosity is. which wee terme Curiositie, as not hauing a more fitte and proper worde, to expresse this infectious and diseased humour: by which we are con­tinually entised and pricked forward to be importunate to know but vnprofita­ble and vnnecessary matters, and to interpose our selues in many things either cleane contrarie, or quite besides our vocation and calling: which thing troubleth and tormenteth vs, as much as any other passionate humour whatsoeuer. And this vn­quiet affection of the minde, is ingendred partly of Ambition, and partly of Couetousnes, and partly of Enuy: and therefore we haue determined to speak of this, after that we haue entrea­ted of the two former. Now for that all cares and sollicitudes are not forbidden, There are 3. sorts of cares, which are the fountaines of that curiosity which is good and of that which is euil. but onely those which are vaine, vicious, and excessiue, it is very requisite that we distinguish them by a briefe and compendious diuision, to the ende we may know such as are commendable, and such as are damnable and reprooueable. There are then three sorts of eares. The first is of such things as appertaine vnto our vocation: the second is, of the consequents and euents of our counsels and enterprises: the third is, of such things as neither concerne our selues, neither yet our estate and conditions.

As concerning the first, The care of euery one in his vocation is very com­mendable. God hath commanded euery man to be careful and vigilant in matters appertaining to his charge and vocation. And it is requisite, that the king should be proui­dent, and industrious in foreseeing and prouiding such things, as tend to the benefite of his subiects: For a iudge to administer iustice, to maintaine good and honest men, and to punish the wicked and vngodly persons, to giue euery man his due, and deale indifferently with all: for a marchant to gaine honestly [Page 121]by his wares, to be iust in his dealings, and to buy and sell his marchandise, without deceit or couetousnes: for a master of a family to prouide for his wife, his children and seruants, and to teach and instruct them in euery good worke: for a seruant to obey his master, & to deale truly in whatsoeuer he is comman­ded: for a schoolemaster to instruct his schollers, as well in good learning, as in the feare & obedience due vnto God: for a shep­pard to watch ouer his flocke, and carefully to instruct them in the worde of God, and to edifie them by all meanes possible that he may: for artificers and labourers to gaine their liuings by the sweat of their browes: for a woman to be a good huswife and to dispend those things thristily, that are brought into the house by her husband. For he which doth not labour, ought not to eate, (as the wise man saith) and he that putteth his hands in­to his bosome, is likely to fall into pouertie: seeing (as the olde saying is) God selleth his goods vnto such men as are painefull and laborious. Which was spoken, not for that they doe deny, Why care & diligence is so highly com­mended vnto vs in our vo­cations. that whatsoeuer we receiue from aboue, is freely and of Gods meere goodnes giuen vnto vs, without any merit of ours: or for that we can deserue any thing, by our worthines and deferts: (for we are so far from meriting of any of these great and innu­merable blessings and benefits, that it hath pleased God to be­stow vpon vs, that besides, that we make our selues vnworthy by our vngratefulnesse, we also continually deserue to be wholly banished, and thrust out from the presence of our God:) but by the saying afore rehearsed, the wise men of former ages would giue vs to vnderstand, that God doeth not promise, neither yet will communicate any of his blessings vnto men, but with this condition, that they should take paines for them: to the end, that thereby they should acknowledge his liberali­ty, and their owne vnworthines: and also that they may learne by this meanes, the better to esteeme and account of them. Which they would not doe, if they were thrust into their mou­thes, without any labour, so as they might enioy them at their willes and pleasures. And this was the reason, why the Lacedemonians were wont to say, that wee must pray vn­to fortune with our handes lift vp: giuing vs thereby to vnderstande, that wee call vpon God in vaine to helpe [Page]vs in our neede, if wee will not take paines to helpe our selues. For if so be that be true, that God will neuer here those prayers, which proceede not of faith, and that all faith is founded and built vpon his promises, wee neede not looke for any ayde from him, if we be not painfull: seeing he promiseth vs nothing, vn­lesse we be watchfull and industrious.

Democritus being asked, The differēce betweene the sluggish and the painefull man, and of the blessing of God vpon the one, & his curse vpon the other. wherein idle men differed from those, that were painefull and laborious, answered, in that, wherein good and honest men, differ from naughty and wicked persons. That is to say, in hope: For he which serueth God, and walketh in his waies, and will be painfull, hee need neuer doubt but he shall haue alway sufficient to maintaine himselfe well and honestly. But those, who will be carelesse, and exempt them selues from that common vocation whereto all are called, wher­in euery one in generall (euen from the beginning of the world) haue beene enioyned to take paines, may assure themselues, that God will curse both them and their riches, so that in the end all will come to nothing, as we haue dayly experience of many slow backes, whose reuenues, though they be very great, are consumed, and in short time (like vnto smoke) are vanished quite away. And there can be no other reason giuen thereof, but onely, that God doth not blesse them. For we see many o­thers prosper, and maintaine themselues very honourably, with halfe, yea with lesse then the sixt part of the others wealth: and yet keepe great houses, are very liberall to the poore, they build and gather riches, and (that which is a speciall thing) they pay euery man so well with whome they deale, that in stead of euill words, and bad reports, which the other haue in euery place and at euery mans hand, all men do commend and speake well of them.

It is necessarie then (if we will retaine the fauour of God) that we be painfull and diligent, An exhorta­tion for eve­ry mā to take paines in his calling. as he hath commanded vs, and ac­cording to the occasions that are ministred vnto vs, and that like good children we imitate his example. For if (as S. Iohn saith) he watcheth and laboureth still, for the preseruation, nou­rishment, and defence of his creatures: and yet we will be care­lesse, and giue our selues to nothing, but to eating and drinking, playing, sporting, and ruffling, doe wee not euidently declare [Page 122]that we are bastards, and that we haue not onely degenerated from him that was our father, but also from the state and con­dition of all other creatures? Among whome, there is not one but keepeth himselfe within the bounds of his vocation, and carefully fulfilleth the will of his Creatour, without transgres­sing one jotte of his lawes and ordinances; which may be a great shame vnto vs. For what a discredit is it, that in an vsuall and common trauell both of heauen and earth, we, who should be first at worke, are all the whole day idle, and looke after no­thing, but sit still very carelesly, and gaze vpon them? It is re­ported that Diogenes being at Corinth, at such time as Alexan­der the great proclaimed warres against them, and seeing the Corinthians so greatly troubled and astonished, and raking such paines in the fortifying of their city, some carying baskets, o­thers digging and making bastilions and platformes, moun­ting their ordinance and such artillery as they had necessarie for the defence of their citie: others scouring their harnesse, and whetting their swordes: others running and trotting vp and downe the streetes, as though they had bene ashamed, to bee seene among those which laboured, he began to roule his tunne vp and downe, sometime higher, and sometime lower, on this side and that side: to the end, hee would not be saide to be idle, when others were so hote at their worke. It is conuenient then, that we should not be more shamelesse, then this poore Cynick was: but that seeing (as we haue saide) that all the world mar­cheth (as it were) dayly to labour, we should likewise be pain­full and not lie downe in the shade, for feare of burning our beauties with the heate of the sunne: or in winter to sit by the fire side, doubting least if wee goe abroad, we were like some­time to blow our nayles.

But I woulde gladly knowe to what ende we are borne and brought forth into this world, Anotable argument a­gainst idle­nes drawne from the con­sideration of our owne bo­dies and from the order of the time. if it be not to travell as well as the bird is to flie. As then the wings of the one were vnprofitable, if they were not put to that vse, which God hath giuen them for: so were it to no purpose, that God hath giuen vs a minde, a will, a memorie, an vnderstanding, hands, legges and feete, if all these bee not applyed vnto their proper endes, vnto which they are made and ordained. Moreouer, why hath he created [Page]the light, and distinguished the day from the night, and in euery weeke to deuide the sixe daies from the seuenth, if it were not to giue vs to vnderstand, that all the daies of our liues ought to be so parted and deuided, that the greatest nomber of them should be spent in trauell and paines taking, to the end, that by such a vicissitude and interchangeable course, wee might the longer preserue our selues to doe him seruice, and succour our neighbours in such things, as we are bound to doe for them Hee which will not celebrate and solemnize the festiuall dayes of the Lorde, in sanctifying and exalting his name, shalbe reproo­ued and condemned, for that the commandement bindeth vs thereto: and therefore by the same commandement shall we be conuinced, Another ar­gumēt drawn from the 4 cōmandemēt if we will do nothing on the working dayes: seeing that the same law, which commandeth vs to rest somtime, com­mandeth vs to trauell at other times. And if it were not a naughty thing to do nothing, why did the master of the house find fault with those, The 3 argu­ment. whom he found idle in his vineyard? why did Salo­mon, to disswade vs from idlenes, propound vnto vs the exam­ple of the emmet or pismire? why did S. Paul exhort vs to la­bour while we had time? and Christ Iesus, that we should walke while it was day?

Cleanthes though he were a poore man, yet thought himselfe more happy, The 4 argu­ment. then all the rich men of his cuntry, for that he labo­red when they plaied. Which is contrary to the cōmon opinion. For vsually we do not account any men happy, but such as may liue at their ease without any labour, though indeed there be no­thing more miserable, then idlenes, if men could be brought by any means to beleeue it. And therfore Themistocles was wont by an illusion to terme Idlenes, the graue and tombe of such men as were aliue, for that there is litle or no difference, but only in brea­thing, betweene an idle man & one that is dead. For neither the one nor the other doth any good. And therefore Seneca (taxing a certaine rich man of Rome named Servilius Ʋacia, Seneca in his epistle to Lu­cilius. 55. who, to the end he might liue the more at his ease & pleasure, had left the city and giuen ouer all publike affaires, & was withdrawne into a goodly house which he had builded in the cuntry) said on a time, as he passed by, here lyeth Vacia: as though writing his Epitaph, and setting it vpon his doore, he would signifie, that his house was his graue, and monument of his buriall. Let vs con­clude [Page 123]then, that there is nothing more vnseemely or further from the law & obedience due vnto God, more contrary vnto the duty of a Christian, or more preiudiciall vnto the common wealth, then Idlenes. And the Athenians had great reason to punish it seuerely in their subiects, seeing that it was very neces­sary for their wealth and preservation of their estates. Plutarch in the life of M. Cato. Scipio Na­sica could not endure that Carthage should be destroyed: though some alledged, that then Rome should be in great securitie, ha­uing ruinated so mighty an enemy: surely, said he, it should be then in greater danger, then euer heretofore Meaning hereby, that if they had no enemies, they should not haue wherewithall to occupie themselues abroad, wherupon they would fall into idlenes, & so into partialities and ciuil warres, and in the end in­to a pitifull and lamentable desolation, which afterwards hap­pened, as he had foretold them.

If we yet desire some notable examples of those mischiefes, An other pi­tifull exāple sufficient to condemne the carelesnes of such as de­spise their vo­cation. which proceed of idlenes: let vs consider into what miserable e­state the poore church of God is fallen by the carelesnes & sloth­fulnes of the sheppards: Wherof hath it proceeded, that ther are so many brābles & thorns sprong vp in the vineyard of the lord, that now there is nothing to be found but wild grapes? Is it not hereof, that it is no more pruined, digged, & dressed, but bitten, thrown down & laid wast? & in a word, that all those curses, & maledictions which were foretold by the Prophets, are powred down vpon it? if not of the infidelity & carelesnes of the labou­rers, to whom the owner here of hath committed it to be dressed & husbanded. Whereof also doth it happen, that the flock is in so piteous case, & that among the sheep, some are scabby, some sick, some leane & feeble, others straying vp & down, & almost quite lost? If not of this, that they are fallen into the hāds of hire­lings, who looke more after the fleece then the flock, and respect more the milk therof, then their duties & offices, & not after the example of Iacob endure the heat of the Sunne by day, and the cold of the moone by night, that they may the better discharge their calling, & looke more carefully to their folds. Chap. 10. S. Matthew saith, that Christ Iesus seeing the people scattered abroad, and wandring vp & downe like sheep without a sheppard, had com­passion on them and said to his disciples, that the haruest was great, but the labourers were fewe, and therefore that they [Page]should pray vnto the Lorde of the haruest, that hee woulde vouchsafe to send forth faithfull and diligent labourers, to helpe to gather in his haruest. Wherein we may see, how all the dis­order of Gods house is imputed to the negligence of the stew­ards and officers. And wee knowe, that if a master findeth his horse leane, and in euill liking, he blameth no man but the kee­per. And so likewise such pastours must needs be condemned, when as they must giue an account of those wofull miseries, and ruines, where with they haue so defaced the house of God. It is then a most pernicious and hurtful thing both in the Church and common wealth to tollerate idle and slouthfull bellies.

The heathen themselues were not ignorant hereof: as (a­mong otherthings) Plutarch in his Apothegs reporteth of Dio­nysius, The sixt ar­gument takē frō the iudge­ment of the beathen. the father of him that was the tyrant at Syracuse, who be­ing asked whether he were at leisure, and without any busines, God forbid (saith he) that euer I should haue so much ease. And of the same opinion was that poore woman, who hauing some sutes in the Court of king Philip the father of Alexander the great, after many delayes, was at length answered by the king that she should be heard, assoone as he had any leisure: whereto shee replyed presently, that shee had rather lose all and neuer haue iustice, then that hee should be one houre without busines. For that if ease be preiudiciall to a priuate man, it is much more hurtful vnto such as haue publike functions & offices, who must alway be vigilant & exercise their places with great care & dili­gence: otherwise there will be quickly great confusion & disor­der in the state & common wealth. It is then very pregnant and a cleare case, that in euery vvell ordered kingdom, euery man must be painfull & laborious. It remaineth novv to knovv hovv, and in vvhat sort.

As concerning the vocation vvherin vve ought to employ our selues, Now be shew­eth what kind of vocation it must bee wherein wee exercise our selues. it is necessary first, that it be honest, & pleasing in the sight of God, and referred vnto such an end, as may be profitable to those vvith vvhom vve liue. The ancient Grecians haue so defi­ned it, as may appeare by Lucian & Eustratius Comments vpon the Ethicks. And so likevvise Aristotle saith, that not onely all artes & sciences, but also all actions and deliberations of men ought to be referred vnto some profitable end. For vvho is there [Page 124]of any sound iudgement, which will say, that the cunning, and craft which is vsed secretly and craftily to robbe other men priuily, as the Lacedemonians were wont to doe, or to cogge a dye, or to keepe treason secret, or to play the pyrate and robbe at sea, as did Barbarossa and Dragule Raiz, or to entice youth to lewdnesse, as Ruffians and bawdes doer or to cosen, as ma­ny courtisans doe: who is there, I say, that will affirme, that these craftie dealings and cousenages should be termedby the name of exercises, which are so much the more hurtfull and pernicious, by how much he is the craftier and cunninger that doeth vse and practise them? The like may be saide of those exercises, which (though they be not hurtfull to any man) are notwithstanding vnprofitable and superfluous. For what is it worth to daunce vpon a line, or to make daungerous or perillous leapes or iumpes, as diuers tumblers doe? or to throw millet seede through the eye of a needle sixe foote off, as hee did which was brought before Alexander the great, Plutarch in his Apoth. or to make harmonie and musicke of swine, as the Abbote did before Lewis the eleuenth: or to counterfait the nightin­gale as hee did before Agesilaus: or to stand long vpon one legge like a crane: or to graue a carte, a carter, and his horse in so small a roome, that a little flie may couer them with her winges? and a thousand such like toyes and vanities, whereto diuers light headed fellowes do apply themselues, beeing en­couraged thereto by the applause and commendation of the greater nomber of men, and the admiration of their be­holders: whose folly appeareth farre more euidently in this, then otherwise it would, if they vsed and exercised any good profession and laudable science, which might bring any pro­fit or commoditie: with it. For to speake truly, these mens pro­fession is nothing else (as Diogenes said) but an exceeding wea­rinesse of the minde and body, with losse of labour and time. It appeareth then, that whensoeuer we make choice of any vo­cation, wherein we purpose to spende our time, and that we in­tend according to the ordinance of God, Gen. 3.19. to eat our meate with the sweate of our browes, wee must looke that it be agreeable to the will of God, and profitable to our neighbours.

[Page]Now as concerning the manner how we must vse our vo­cation, Here he shew eth how a lawfull voca­tion should be vsed, that is without either to much estee­ming or too much despi­sing the goods of the world, but keeping a meane be­tweene both. Matth. 22.2. Mark. 2.27. it is likewise requisite that wee doe it with such mo­deration, that with being too hote and too eager therein, wee forget not the principall, which is first and fonnost to search the kingdome of God, and the righteousnesse thereof. We must not bee so seriously addicted to our labour, or pollicie, or any other businesse whatsoeuer, that it shoulde bee a hinde­rance for vs, and to withdrawe vs from the marriage of the kings sonne, when as we are inuited thereto, as it is said in the parable of the Gospell. For it will be small aduantage for vs, if for a yoke of oxen, or for a farme, or for to please a wise, wee loose the good will and fauour of so great a Lorde, and the pleasure and delight wee should haue in his compa­nie. Let vs thinke, that if the Sabbath were made for man (as Christ saith) that then out of doubt all other externall things whatsoeuer. What a thing would it be then, if that in stead of pleasuring and profiting vs, they should be harmefull and noxious, not onely to our bodies and goods, which can ne­uer prosper without the blessing of God, but also to our soules: the health whereof is often times slowed and quite hindered by these worldly cares, which are too excessiue and surmounting? Plutarch. The Philosopher Aristippus beeing reproo­ued by one, because his houses and landes in the countrey were greatly decayed, for that hee had so small care of them, answered, that hee had rather they should come to naught, then that hee himselfe should perish with taking too much care ouer them: which would insue if hee shoulde dwell in them. By this reproofe, and the answere which was made, wee may easily gather, what is to be obserued herein: that is to say that extremities in all things are to be auoided. It is a point of euill husbandrie to be so carelesse, as to let our goods go to naught by our negligence. And it is much worse, when as wee are so greedie and couetous, that our desire draweth vs to death and destruction. We can not then take a better course, or gouerne our selues more wisely, then if we returne to Gods first institution, and follow that order, which God hath set downe: that is, to make our goods serue for our [Page 125]bodies; our bodies for our soules; and they both for the glo­rie of God, and the attaining of life euerlasting, which we hope for by his promises. The which that wee may the better obtaine, wee must indeauour and assay by all meanes possi­ble to deliuer our heartes and mindes from couetousnesse, which is the roote of all euill, and the principall cause, which doeth make vs so much to forget those things that apper­taine to the glory of God, and giue our selues wholly to gaine and getting, and neuer thinke of any thing, but of our corrup­tible and earthly treasures.

And seeing that the originall and the continuance of eue­rie good worke hath his beginning from God, Wee must needes call vpon God in our voca­tion and cal­lings. and that without his blessing wee neede not looke for any good successe in any our labours and trauels: it is requisite that we inuocate and call vpon the name of the Lorde at the be­ginning of our exercises, and that whensoeuer we take a­ny thing in hande, wee say that verse of David. Psal. 124.8. Our helpe is in the name of the Lorde, which hath made both heauen and earth. Which thing the Iewes haue helde by an olde cu­stome taken from their auncestours, which they obserue at this day, and that so strictly, that neither themselues, nor their children doe speake or write any thing, but they be­ginne with this inuocation vpon the name of God: ac­knowledging hereby, that if in hearing those petitions which they make, hee will not vouchsafe to blesse and fur­ther them in their counsels and indeauours, it is impossible that euer they should fall out prosperously. Psal. 127.1. For if (as David saith) God doeth not builde the house, those labour in vaine that build it. If the Lorde doe not keepe the citie, In the begin­ning of his Apologet. the watchmen watch but in vaine. Gregorie Nazianzene hath a notable saying to this purpose: which is, that euory man ought (the better to direct his actions) to beginne with calling vpon the name of God, and to end his workes with his praises. Saint Basil for confirmation hereof propoundeth (in my opinion) a very excellent and fit similitude, which is this, that as Mariners sailing vpon the sea, the better to direct their course, doe in the day time behold the Sunne, and in the [Page]night season the pole starre: so likewise wee (the better to go­uerne our actions, and to dispose of our affaires) must alwaies looke vp to heauen, and recommend our selues vnto God, from whom cōmeth all our delight and direction in all our busines.

After that wee come thus prepared to our labour, wee must also in all our actions haue a charitable regard of our neigh­bours: The two con­sideratiōs be­fore named must be con­ioyned with a charitable affectiō tow­ards our neighbours. 1. Cor. 13.4. and charitie (as S. Paul saith) is such a thing, as seeketh not her owne, nor dealeth not dishonestly, nor is not moued to anger, nor is not suspitious, nor reioyceth not in that which is euill, it is not enuious, neither is it puffed vp, neither is it proude, but it is patient and meeke, it endureth, it beleeueth, it hopeth, and suffereth all things. We walking after this sort in our voca­tion, and cheerefully going forward in the feare of God, seeking nothing, but that which is necessarie for vs, and employing and bestowing the rest, where neede requireth (in which things the duty of a Christian especially consisteth) no doubt but God will blesse our labours, and prosper our indeauours.

The second sorts of cares which we take, (as I haue set down in the beginning) are touching the issue and euent of our af­faires and actions. Now he en­treateth of the second sort of cares, such as con­cerne the e­vents of our counsels. For as all our desires are vsually very extreme and vehement, so we couet nothing, but with great and mar­uelous hope. Now there is no hope, (as the old saying is, and as dayly experience doe teach vs) without anguish and perplexi­tie of mind, which is greatly augmented, nay twice doubled, with a kind of feare and distrust, which is mingled therewith: when as (considering the vncertenty, change, and mutabilitie of all things) we begin to recken vp all such meanes as may fru­strate our desires. Shal not our minds when as they are inuironed with these strong & violent passions (as with mighty and strong wals) be wonderfully vnquiet? and there is no better preseruatiue against this poison, then to think that we can not adde a cubite vnto our height or stature, Iere. 10.23. by taking thought: and that, as Ie­remie saieth, the vvay of man is not in him selfe, neither is it in man to walke and to direct his steppes. For if vvee consi­der that all things are of him, by him, and in him, and that of tvvo sparrovves that are sold for a pennie, not one of them fall to the ground vvithout his vvill: & that all the heares of our heads are nūbred: that al things fal out by his prouidēce: shal it not be a [Page 126]great comfort vnto vs and cheere vs wonderfully? in taking a­way from vs those dangers & discommodities, which may hap­pen vnto vs, if all things (as the Epicures haue said) were gover­ned without rule or order, and wholly directed by chaunce, and by the rashnesse of (I know not what) fortune; and moderate our hope, which on the other side would either be too great or too little, too hasty or too slowe, if it were grounded vpon our owne counsels, and that the effect thereof did depend vpon our owne cogitations, and not vpon the will and pleasure of God.

Whereby it appeareth, Testimonies of the proui­dence of god. that there is nothing more profitable vnto men, then that all their affaires are vnder the government & rule of God, and wholly ordered by his devine providence: for they are sure that if they love him, and be of the number of his Elect, that all thinges shall fall out well with them: Rom. 8.27. and seeing that he hath not spared his onely Sonne, but hath given him for vs, he will also give all other things with him. 1. Cor. 3.21, 22. That all things are ours, be it the worlde, be it life or death, Paul, Cephas, or A­pollo, things present and things to come, that whatsoever wee take in hande if we be iust, shall alwayes prosper and be blessed; that God will powre downe his benefites plentifully vpon vs; that he will be bountifull in rewarding of vs, Psal. 1.3. and 5.91. and cover vs with his favour as with a shield. He shall be our defender, our tower and our strong foundation; he will cover vs with his wings, and we shall be sure vnder his feathers: so that we shall not be afraid of the feare of the night, nor of the arrow that flyeth by day: the pestilence that walketh in the darkenesse shall not hurt vs, nor the plague that destroieth at noone day. Psal. 123.1, 2, &c. And further it is said that those which trust in the Lord, are like vnto the moūt Sion, which can not be mooved, but standeth fast for ever. As the mountains are about Ierusalem, so is the Lorde about his people from this time foorth for evermore. For the rod of the wicked shall not rest vpon the lot of the righteous, left the righteous put foorth his hand vnto wickednesse. And likewise in another place; Al those which hate Sion shall be confounded and driven backewarde: they shalbe like the grasse vpon the house toppe, which withe­reth before it be gathered. And he saith also, Psal. 128.1, 2 blessed is everie one that feareth the Lorde, and walketh in his wayes: for thou shalt eate the labours of thine handes, thou shalt be blessed, and it shal [Page]be wel with thee. Esay. 4.5. The Lord shal create vpon euery place of moūt Sion & vpon the assemblies therof, a cloud & smoke by day, & the shining of a flaming fire by night: for vpon al the glorie shalbe a defence: & a covering shalbe for the shadow in the day for the heat, & a place of refuge & a covering for the storm, & for the rain. There are an infinite number more of such promises in the Scripture for to assure vs, that if we will trust in God, his grace and favour shall never be wanting vnto vs, both to provide for vs those thinges that are necessarie, as also to keepe and preserue vs from all harme and inconvenience what so­ever. A conclusion of the second point with an exhorta­tion to every one to trust in God.

Why then should we be so tormented and vexed with the care and cogitation of thinges to come? Why doe wee not trust in the worde and promise of so good a Father? Can we have any one wiser to governe our actions, or a more vali­ant Captaine to defende vs? and in a worde, Is there any crea­ture either in heaven or earth more mightie, more prudent, more faithfull, more vigilant, or more affectionate then he is? Can we be more speedily succoured then by him in all our affaires? Can there any evill happen vnto vs, if he haue once taken vs into his protection? Psal. 3. David having considered this, and being assuredly perswaded that God was his buckler and defence, his glorie, and the lifter vp of his head, addeth with great assurednesse and constancie, that he woulde lay him downe and rest, and would not be afraide though tenne thousand should set them selues a­gainst him. So likewise it is most certē, that if we be wel setled in an assured hope of Gods mercies, wee shall easily withstande these cares and vexations, which doe so exceedingly disquiet our mindes. Plutarch. Phillippe the father of Alexander the great, be­ing reprooved for that he slept too long in the morning, consi­dering the multitude of those affayres which he had daily to dispatch, answered, that hee might safely sleepe, so long as his livetenaunt Antipater was awake. In like manner may wee rest at our ease, so long as this great eye of the providence of God which seeth all thinges, is open and carefull to guide vs and our affayres, when so ever wee commit them into his handes. And we have greater reason to doe so, then Phillippe had, for that our confidence in God is farre more excellent [Page 127]and certen, then any that is reposed in his creatures. Where­fore to conclude, euery one of vs must painefully and diligently labour in that vocation whereto wee are called, and we must recommende our labours vnto God, to give them what suc­cesse it pleaseth him: never doubting but God will blesse them, though for the time the meanes bee secrete and vnknow­en vnto vs.

It remaineth no we that we speake of the last sort of cares and vexations, Of the third sort of cares concer­ning super­fluous and hurtfull things. which a great number of men take of superflu­ous and impertinent matters. A thing that wonderfully vexeth and tormenteth mens mindes at this day. For there are fewe men, which can containe them selves within the boundes of their vocations, and who have not a secrete itching hu­mour, which must be skratched continually: and as though they were bitten with fleas, they are ever stirring and desi­rous to knowe many thinges, which are neither profitable nor necessarie, but rather verie hurtfull divers wayes, Hee discove­reth the mis­chiefes con­demned by the word of God. as wee shall see hereafter. First of all, I say, it is a verie naughtie thing, and expressely forbidden by the worde of God, to leaue those thinges that appertaine vnto our estate and vocation, and intermeddle our selves in other mens matters. For it is meete that every one (according to the saying of Saint Paul) shoulde endeavour to bee quiet, and to meddle with his owne businesse. By simili­tudes. And even as wee see in a mans bodie distinct members to haue their severall offices, the one not meddling with the others office and duetie, so that the in­feriours doe not envie the superiours; or that thorowe dis­corde and dissention one of them shoulde refuse to pleasure the other: so likewise in Common-wealthes, and especi­ally in the Church, all Christians ought so to live one with another, that though their places and charges bee diffe­rent, By the repre­hension of Christ Iesus. Luke. 10.41, 42. yet they shoulde alwayes remaine vnited in their mindes, and shoulde be like divers travellers, which by sun­drie wayes goe to one and the selfe same place. As Christ Ie­sus passed by a certaine village neere vnto Ierusalem, hee was desired by Martha to come neere and lodge in her house: where when hee espyed her busie about many thinges, and that her sister Marie sate downe at his feete, to [Page]heare and vnderstande his wordes, said vnto her, (answering vn­to a complaint that she made, for that her sister left her to serve all alone) Martha thou art carefull, and art troubled about many things: but one thing is necessarie: Mary hath chosen the good part, which shall not be taken away from her. Wherein he re­prooved her of two thinges, which ought to be kept and obser­ved; First, for that she preferred her worldly cares before the hea­ring of the word of God. Secondly, for that she tooke so many things in hand at once.

And to speake truely, By the weak­nes of our minds which is illustrated by a sitte comparison. it is not possible for a man to doe many things well: or that his mind should be such, but that in devising of sundrie things, he shall finde him selfe scarcely sufficient to do any one of them as they ought to be done. For as we see in run­ning rivers, that the force of the water is greatly diminished, when as the currant there of is turned into severall little streams, & that both the heate & the light do lose very much of their ver­tue, when as they are dispersed abroad into large and open pla­ces: So likewise it happeneth to our minds, when as they are ap­plied vnto seueral studies which somtimes are cōtrarie one to the other, so that we thinking (through an ambitious desire) to doe many thinges, in the ende effect and bring to passe nothing, as we should do And therefore Aesop, being disposed to deride this foolish & ambitious cutiositie, at such time as he should be sold among 2 or 3 other slaves, & that all of them being asked by the marchant, which should buy them, what they knew, had answe­red, they knew all things, said (being asked what he knew) that he knewe nothing, seeing they knewe all. Whereupon the mar­chant perceiving the subtiltie and finesse of his wit, thought him more worth then all the other: and imagined that he had good occasion to mocke the others presumptuous mindes, who did brag they knew al things whatsoever, seing it is a very hard mat­ter to find any man perfect, and sufficiently instructed in any one science, though he hath diligently employed him selfe thereto al the dayes of his life: according to the example of wise and skilful husbandmen, who cut and prune the superfluous branches from their vines, to the ende that the sappe and blood should not be dispersed among vnnecessary boughes, but be conveyed to the good braunches, thereby to make them the more fruitefull: [Page 128]So also must we gather, and muster as it were together, all the vigour and strength of our spirites to one sole thing, if we de­sire to bee excellent and surpassing therein. And for this cause Ambition it selfe, which (for that wee woulde bee esteemed and renowmed among men) doeth make vs enterprise so ma­ny and so divers thinges, shoulde withdrawe vs and plucke vs backe from that course. For we never heard of any man that prooved excellent in any thing, if hee did not wholly addict and consecrate him selfe thereto. And I thinke there is nothing that hath so much hindered our nation from attayning vnto that height of perfection and glorie in many artes, whereto sundrie of the Grecians and Latines aspired, as that vayne and foolish Curiositie which wee have, to give and addict our selves vnto many things. For (God bee thanked) there are as many excellent wittes in Fraunce, The curious desire of ma­ny Frenchmē to know a little in every thing, ma­keth them ignorant in all things. as in any other coun­trie wheresoever, and such as have a great good will thereto, and very able bodyes to endure any travaile: but wee see fewe that have the constancie to persist and goe forwarde in any one arte or studie: and there are not many, who have so much discretion as to choose that which is most meete and agreeable for them. Wee have scarcely so soone tasted the rudiments of any one arte, but foorthwith wee thinke we may proceede masters in the facultie, and suppose we are famili­arly acquainted with every precept. And this is the reason why wee runne from one thing to another, and in a very short time we thinke we have attained to all perfection, and may pro­ceede. Doctors in every profession: and by this meanes there arise many confusions in the Church and Commonwealth. For after that wee are once possessed with a perswasion of our capacitie and sufficiencie, wee foorthwith waxe proude and presumptuous, we will give place to no man, we growe verie opinionate and strong headed, wee will stourly main­taine our owne imaginations, we never regarde, vnlesse it bee too late, the counsell and advice of other men: and if perad­venture it bee offered, we are ashamed to followe it; we will needes be beleeved both in matters of warre and peace, both in pollicie and divinitie, and generally in whatsoever we say or doe, we will be Orators and Poets, Captaines, musitians, and [Page]all in conceite: like the foole of Syracuse, who being over-ruled with a melancholicke humour, was perswaded that he was the richest man that was in all the world, and that al the ships which arrived in the haven were loden with his marchandize. And we thinke that we are excellently seene in all thinges: so that in this point we dister little or nothing; for we are wise as he was rich, that is, onely in conceite and opinion. And with this foolish cogitation we enterprise great matters, when as indeede we are as fitte to compasse them, (as the olde saying is) as an asse is to sing, or an oxe to daunce. And hereof insueth infinite discom­modities, and oftentimes the overthrowe of our selues, the ruine of our friends, and the destruction of our countrie, as it may easi­ly appeare in divers histories.

Corah, Divers no­table histo­ries which do evidently declare what great mis­chiefes am­bitious curi­ositie hath caused. Nom. 16.1. Dathan, and Abiram, though they had a very honou­rable office about the tabernacle of the Lorde, and ministred there before the whole Congregation of Gods people, yet not­withstanding they were not content herewith, but being moo­ved partly with Ambition, and partly with Envie, and Curiositie, would needs (as it were by force) thrust Moyses out of his chaire, thinking them selves as fit for the roume as he was. Wherewith God was so highly displeased, that in the presence of all the peo­ple he caused the earth to open, and to swallowe vp both them selves, their wives and children with their whole families. As long as Saul walked in the wayes of his God, & enterprised no­thing but that which was commanded him, 1 & 2 booke of Samuel. he prospered migh­tily in all his actions; but assoone as he went further, all thinges went backe ward with him so long, that both him selfe and his children were wholly destroyed. Absalom and Adonias, both of them ambitiously seeking (contrary to the will of God) to reigne over Israel, were miserably destroyed in the flower of their age, 2. Sam. 15.16. 1. King. 1.1, 2. and that in such sort as was farre vn worthie the noblenesse of their birth and their former felicitie: whereas if they woulde haue bene contented with their estates, they might have lived most happily like Kings sonnes, and haue enioyed both honour and pleasure, 2, Sam. 20.2. as much as they might have well desired. Sheba the sonne of Bichri, perceiving after the overthrow of Absalom, that the ten tribes were something displeased with David, thought to take the occasion while it was offered, and vsed all the means [Page 129]he could to drawe the people after him to make him selfe King: but because it was against the ordinance of God, in stead of bee­ing crowned, he had his head cut off. Ʋziah, 2. Chron. 26.16. though otherwise a verie good King, a good man, and fearing God (as we have said before) after many great victories gotten against his enemies, yet in the ende dyed a Leper, being separated from the Congre­gation, for that through a presumptuous curiositie, not content with his Royall dignitie whereto hee was called, and which he might safely and honourably have vsed, would needes (contra­rie to his vocation) burne incense in the Temple, and vsurpe the office which onely appertained to the children and succes­sours of Aron, as Azarias the high Priest declared vnto him. Si­mon the sorcerer, Acts. 8.18. seeing the Apostles to give the holy Ghost by laying on of handes, offered them money, and thought to have purchased the like authoritie; but because he sought to get that by wicked meanes, which God doeth freely give to whomsoe­ver it pleaseth him, S. Peter (to whome he made his suite) sent him away with this answer; Thou and thy mony perish together. Theudas, Iudas the Galilean, Iosephus. and many others raised vp great tu­mults among the Iewes, faining that they were sent of God to deliver them from the servitude of the Romanes, and to reduce them againe to their former free dome: but because their coun­sels and indeavours proceeded from men, they and all such as followed them were quickly overthrown. Acts. 19.14. Certaine of the Iewes that were exorcists (as Luke writeth) seeing the wōderful works that Paul wrought, assayed to invocate (as well as he) vpon the name of the Lord Iesus, over such as had wicked spirits, saying, we conjure you by Iesus whome Paul preacheth: but the euill spirit knowing that they had taken this in hand by their own authori­tie, answered: Iesus I acknowledge, & Paul I know, but who are ye? & forthwith the man, who had the evil spirit, ran on them, & overcame them, & prevailed against thē, so that they fied a way naked, & wounded; thereby declaring what a dangerous thing it is, to enterprise any thing without a lawfull vocation.

Among other things that the false prophets are blamed for this was one of the principall; that they would prophecy and preach every where without any vocation. For it is impossible that we should be fitte for any thing, if wee be not called thereto by the [Page]secrete counsell and especiall favour of God, as it doeth most evidently appeare in sundrie Bishoppes, who woulde needes prevent the election, by the which (according to Gods insti­tution and the Ecelesiasticall order) they ought to be called and appointed to their charges; but they have gotten them by bribes and by favour, and have governed them after as every man knowes: some have maintained warres with the revenues of the Church; others have courted it; others have purchased their pleasures, and builded them goodly pallaces and beautiful gardens; & the wiser sort among them have enriched their hou­ses: and not one of them hath declared by effect, that he was worthie of that place whereto he hath so greedily climed and aspired. What doe I say? there are many of them farre more fitte to cry mustard about the streets, then for any such office and fun­ction: and those who set the fairest countenance vpon the mat­ter, thinke they have sufficiently discharged their dueties towards God and man, if they come to church once in a yere with their miter on their heads, their Crosse in their hands and their rocher about their necks, giving their Episcopall bene diction to so many as come to behold them, & if peradventure they chance to read service vpon any great festival day, say masse, or give any orders, they thinke presently they have done more then other men, and that if God should call them to a reckening, he must needes pay them some thing back again. But to preach the word, which is the fundatiō of the church, & the meat wherwith it is nourished, & the lamp which should lighten it, to guide & conduct it in the darknes of this world, & the weapons wherewith it is furnished either to defend her selfe, or offend her enemies, the medicine to heale her woūds & sores: to preach (as I say) this wholsom word soundly & publikly to the people, who live in great ignorance & blindnes; to administer the sacraments according to the institu­tion of Christ Iesus, the more fully to confirme vs; to visit & com­fort the sick & diseased, to harbor the poore & needy, to reprove, to threatē, to admonish with al patiēce & long suffring, to watch over the flocke, and (to be short) faithfully to husband and ma­nure the vineyarde, that it may beare and bring forth fruite vnto the Lord thereof, there is not a worde, nor any newes of all this: yeathose who carry a shewe, as though they could do it, passe it [Page 130]over very slightly, thinking it a disgrace vnto them, to take any such thing in hand, as nothing beseeming their callings. And wee neede not looke for any other of such as are not called of God, but will needes thrust them selues into such charges and offices. For where hee hath not called, there hee bestoweth no grace nor any blessing, without the which it is a cleere case, wee can doe nothing. We bring many reasons to cloake our ambiti­on, and to couer our disordered curiousnes, but time doth easilie discouer our hypocrisie, and the effect doeth euidently declare, that it is exceedingly preiudiciall and hurtfull.

There was of late time, Iohn Leyden, Muncer, The historie of the Ana­baptists, and pesants of Germanie of late times, written by Sleidan in the 4. & 5. booke of his Commenta­ries. and Cniper­dolinge, and many other, who enterprised great matters, & made the ignorant sort belecue in the beginning, that they were Angels and Prophers: and that God had sent them to reforme the dis­orders and abuses, that were in the world. But they were quicke­ly ouerthrowne, and as many as tooke their parts, and themselues in the end were executed: for that they had enterprised so great a matter, without any commission. The pesants also, which as­sembled together in Germanie, in the yeere 1525. to withstand (as they said) the violence and iniuries offered vnto them by the gentlemen, were likewise whollie defeated and discomfited: not because there was nothing to be found in the nobilitie worthie of reprehension; but because they had rashly taken in hand so waightie a cause, rather to satisfie their owne desire, and to lay open a passage to all libertie, then for any zeale they had to iu­stice and equitie. For there haue beene many other, who haue prospered in their enterprises, though in the beginning they were priuate men, and very much vnprouided for the execution of so great deseignes. I will passe ouer Moyses and the Mac­chabees, who with an heroicall and singular courage, haue ac­complished wonderfull things, without any other meanes but onely their callings from God; and speake onely of Tamberlain, Paulus Io­vius, Cari­on, Gui­chardin. who called him selfe the scourge of God, of Castruce Cachacane, of Francis Sforce, of Heruce, of Cherif; who in spight of all their enemies, haue exceedingly aduanced them selues, some to be Dukes, other Monarches and Emperous, because that God had appointed them to that ende and purpose, against whose will and determination, no creature is able to resist.

[Page]And for that we haue made mention of the wicked enterpri­ses, An excellent historie con­trarie to the former, which prooues how greatly God hath blessed those, who haue resisted tyrannie by pawful means which the pesants of Germanie tooke in hand against their lords of late yeeres, it shall not be amisse to alledge some other, who in the like case had a contrarie issue: and that is of the Switzers, who in the daies of our forefathers, not able to indure the vnsupportable iniuries offered by their nobles, assembled them selues together, and droue them out of the countrey, and altering the gouernement of their state, cantioned them selues, and haue made a league to defend their liberties: which they haue euer since so well obserued, that their nobilitie were ne­uer able to recouer their former authoritie. Whereby wee may gather (considering the small time they had to effect so great a matter) and that all their counsels fell out so prosperouslie, yea and farre better then in the beginning they looked for, that they were secretlie called thereto by God him selfe, and after­wards directed by his spirit, for the execution of their purposes and intents. In which it is euident, that Gods providence go­uerneth all things, and that for the humiliation of his creatures, he vseth such meanes as seemeth best vnto him selfe. But it is a very hard matter, yea and almost impossible, to knowe this di­vine vocation, otherwise then by the sequele and euent: and it is very dangerous to iudge thereof, by any presumption what so e­ver: wherin many heretofore, and diuers at this day, doe great­ly deceiue them selues.

Antigonus, Examples of the ouer throw of such men, as with an ambitious curiousnesse haue sought to aduance them selues, more then was conueni­ent for their estate. Plutarch. Demetrius, and Pyrrhus the King of Epirus, am­bitiouslie coveted the Monarchie of the whole worlde, and pro­mised themselues (through a foolish opinion conceiued of their owne worthines, and of their great wisedome) that they might come vnto the height of that glorie & honor that Alexander the great attained vnto: but it was in vaine, as the issue did euident­lie declare. For whereas they might (if they had had peaceable mindes) haue safelie enioied their owne Kingdomes, which were very great and exceeding rich: thinking to aduance them selues, they were quite ouerthrowne; and hoping to get much, they lost all, through an ambitious curiousnes, which imbarked them in to dangerous actions and counsels, out of which (beeing once entred) they could by no means winde them selues. Mar­cus Antonius after the same sort, lost halfe the Romane Empire, [Page 131]and withall his honour and reputation, yea and in the end his life to. It seemeth sometime that our actions are very reasonable, and grounded vpon good cause, notwithstanding the issue is ve­ry euill, for that they are begun without asking counsell of God, who in his secret wisdom hath determined the contrarie to that which man imagineth. An example which shew­eth howe the greatest men ought to cary them selues sincerely euē to the end of their calling. When as Brutus and Cassius tooke vpon them to recouer their auncient libertie, wherof they were vniust­lie depriued by the ambitiō of Iulius Caesar: who would not haue thought that such an enterprise should haue had a prosperous end? notwithstanding this action of theirs, did breede more mis­chiefe in their countrie, then all the former warres. This is then a thing to be diligently considered, what warrantise we haue, whē as we enterprise any thing, and not to follow the swinge of our owne affections. All men are not capable of all things: and ther­fore it is necessarie for the tranquilitie of euery one in particular, and of the common-wealth in generall, for euery man to betake him selfe vnto that which is fittest for him. Let the gentleman play the souldiour, and the Iudge administer iustice, the treasurers and auditours looke to the receits and finances, and let the Bi­shops instruct the people in the waies of the Lord.

Hannibal vpon a time he aring Phormio, Histories shewing that it is a very vnfit thing for any man, how able so euer he be, to meddle in a­ny vocation but his owne. who with great de­light to him selfe, and applause of the people, discoursed of mili­tarie affaires; as; howe to forme a battell, to incampe, to assault, to leade an armie, and such like: beeing in the ende desired to shewe his opinion, and to speake what hee thought of the man; answered that hee had seene in his time many fooles, but he neuer sawe a more foole then Phormio: for that forsaking the vocation wherein he had beene brought vp, which was to pleade, and to be an aduocate, would needes dispute of martiall affaires, and that in the prefende of one of the greatest Captaines of the world. There was like wise a certaine musition, Plutarch in his treatise of the difference betweene a flatterer and a friende. very skilful and cunning in his art, who playing before Philip King of Ma­cedonie, was (through a vain ostentation of the King, and to make the people beleeue he had more skill then the masters in the fa­cultie) reprooued of the saide Philip twise or thrise: which the musition did patiently endure, for the reuerence hee bare to his maiestie, but when as the King would needes re­prooue him the thirde time, hee saide: GOD defende [Page](most noble King) that your maiestie should lose so much time as I haue done in learning of so contemptible an art, as this is: deli­liuering in fewe words, two excellent instructions: the one, that such base exercises beseemed not a King, and that it were suffi­cient for so great a personage, if at any time his leysure would permit, to recreate him selfe after his other waightie affaires, to vouchsafe to heare such as were cunning and skilfull: and the other was, that it is a very vnseemely thing, for any man to iudge of another mans knowledge, and to meddle with such things as surpasse his vnderstanding. Plin. 1.35. c. 16. Ne sutor vl­tra crepidā. Apelles could not endure, that the shoemaker after he had found fault with the latchet, should proceede further and meddle with the legge. For it is impossible, that we should doe any thing well, so long as we attempt ought beyond our knowledge.

Gregorie Nessene saith, that when we will needes enterprise such things, as are to deepe for vs, and aboue our reach, we often­times slip in very small matters, and such as would haue beene very easie for vs, if we would haue applied our selues wholly thereto. But there are some which haue such wandring wittes and fickle heads, that they are neuer contented vntill they haue assaied all meanes, and neuer finde their owne insufficiencie, vn­till their follies be made manifest to all the world, to their owne shame, and the destruction of kingdomes & common-wealths, who payfull deerely for their foolishnes.

Plutarch rehearseth a pleasant apologie of the tayle, which sel at strife with the head, for that it would needs haue the leading of the bodie in his course, and preuailed so much by his impor­tunitie, that to haue peace, the head was constrained to graunt his request; but because it had no eies to make choice of his way, it began to lead the bodie at all aduenture, through bushes and briers, hilles and dales, mire and dirt, so that it had almost killed and torne in pieces the rest of the poore members: who percei­uing them selues in such miserable case, assembled together a­gainst their captaine, and made him leaue his gouernment; who beeing ashamed of his follie, intreated the head to take the rule againe into his handes. This is a very liuely description of the se Polypragmous and busie fellowes, who haue such short armes, and yet will needes claspe so many things; supposing that to en­terprise, [Page 132]is sufficient to execute: and that which doeth so greatly deceiue them, is, that they propound vnto them selues the ex­amples of great personages, who being furnished with excellent graces of God, and stirred vp especially by him, haue by his favour and protection, accomplished wonderfull and admira­ble things; and thinke that in time they may be equal vnto them, both in honour and dignitie, though they be neuer so farre infe­riour vnto them, in vertue, wisedome, noblenes, and magnanimi­tie; which are meanes to attaine vnto all kinde of happines and prosperitie: and that they imitate nothing in their liues (as Poly­bius saith) but that which is superfluous and vicious, leaving their honourable actions, whereby they haue atchieved so great glorie, and thinke to gaine as great reputation by their pride and arrogancie.

And herein they are very like vnto apes, Anembleam fit for a curi­ous man. who wil needs coun­terfait the gestures of men; but in nothing but their countenan­ces, as in mocking and mowing, in biting and scratching. As for those excellent qualities where with man is indued, as to rea­son, to talke, to count, to discerne betweene good and bad; they can no skill, they are wholly ignorant, neither is it possible to make them fit thereto by any meanes what so euer. For as the Phisitions doe speake of the members of a mans bodie, that they are made and composed of forme, substance, strength, and greatnes; and placed and disposed very conueniently, to shewe their effects and operations: so likewise in euery common­wealth God hath raised vp some men, either Civilians or Di­vines, and furnished them with such graces and giftes, as are ne­cessarie to effect such thinges, as hee hath before determined. Nowe if the foote will take vpon him to execute the office of the hand, or that the hand will needes walke as the foote: if the care will striue to see, and the eie to heare: would it not be a very vaine and foolish thing, for them to enterprise such things, seing they haue not beene made and framed thereto? In like manner we striue in vaine, when as wee endeuour to effect such thinges, whereto by nature we are not appointed and ordained. We may then conclude, that euery man is not fit for euery thing: and that (as Aristotle saith) it were a very profitable and a good thing, In his Polit. if euery man would betake him selfe to that, whereto he is most [Page]apt and pliable: and withall that considering the great infirmi­tie of all these earthly things, and that nothing can be brought vnto his full perfection, wee would be contented and pacified when as we see our selues in some reasonable state & condicion.

Pericles and Demosthenes in Athens, Sundrie hi­stories of di­uers troubles stirred vp by turbulent spi­rits in the Church and common­wealth. and after them Tiberi­us Gracchus, and Caius at Rome, did exceedinglie trouble and disquiet the common peace of their Cities, and mightily hinder the peaceable gouernment, which might otherwise haue beene established in their common wealths. For though that in the one their was great disorder among the citizens, and that the ene­mie had impaired the liberties and franchises of the other: not­withstanding for that they would not remedy this disorder, with­out increasing the disease, it had beene much better for them, to haue left things in the same estate they founde them, and to haue born with the time, making such aduantage therof, as con­ueniently they might, referring the full reformation of euery dis­order, to a better opportunitie.

In like manner there was no iust cause, Curious schis­matikes. why Donatus should forsake the Church, and breake the vnitie and concord there­of, which ought to be so carefullie and charilie obserued among brethren: neither to be the cause of such a tragicall and lamen­table euent, as afterwarde fell out, not onely in Africke, but al­so in many other parts of the world, to the great reioycing of the enemies of our religion, and to the vnspeakeable griefe of all such as fauour the encrease and aduancement thereof. Math. 13.9. Hauing dis­coursed at large of the mischiefes that are ingē ­dred by curi­ositie, he now sheweth the causes of this curious hu­mour: the first whereof is, the light­nesse and vn­stablenesse of mans witte. For suppose there were many thinges in the Church of Carthage, which might iustlie bee reprooued, yet it had beene much better to haue tolerated them for a season, then in redressing them, to hazard the plucking vp of the good graine with the darnell, against that expresse commandement, which the ma­ster of the house gaue vnto his seruants.

But it is not sufficient, to shew the nature, the effects, the mise­ries, and domages, arising and springing from this passion, but we must also vnderstand whereof they proceede, to the end that we may the better eschewe them. There is no question, but the lightnes and vnstablenes of our mindes, are the principall cau­ses thereof. For we doe not commonly see staied and constant men, who haue good and sound iudgements, and such as haue [Page 133](as Aristophanes said of Cleon) one foote in the court, and another in the countrey, tormented with this humour: but such as are possessed with wandring & straying cogitations, who will needs occupie euery trade, and be of all occupations, and change their opinions as often as they doe their garments. They doe no soo­ner vndertake any thing, but they are presently wearie of it, and they haue not so soone giuen it ouer, but forthwith they would take it in hand againe. They resemble those men, who hauing heard a report of the fertilitie, pleasure, and aboundance, of any strange countrey, are neuer quiet vntill they haue seene it: but they haue not beene there a yeere, but they are in as great dis­like with it, as euer they were with their owne natiue soyle: so that (as Horace noteth, Epist. 11. l. 1. and that most excellently) though they change the aire, they neuer alter their nature; their mindes are as full of fancies, and their heads of toyes, as euer they were. And as we see the diseases of mans bodie, doe bring such an vn­quietnes and irkesomenes with them, that the poore patient disliketh euerie thing what so euer, yea such oftentimes, as in his health and prosperitie, were most pleasing vnto him; as, his wife and children, his bedde, his meate and drinke, and such like: so likewise it is apparant in the affections of the minde, which beeing once distempered, wee can not long liue contentedlie in any condicion of life what so euer. Aremedie against the vnstablenes before menti­oned. The first meanes then, to auoide this curious humour, is, to settle our mindes in a more graue and staied estate: for thereby we shall not lightly giue ourselues to any thing, whereof we haue not be­fore maturely and aduisedly considered. And hauing with good aduise and great consideration, taken the matter in hand, it will be no small difficultie to pull vs from it.

The second cause that ingendereth this disordered humour, Idlenes and slouth, the second cause of curiositie. Epist. 14. of the first book. is, a kinde of idlenesse and slouthfull disease. When (as Horace saith) the oxe desireth the saddle, and the horse the yoke. For all of vs doe naturallie desire to bee at rest, and seeke for our case as much as may bee, and woulde not willinglie doe a­ny thing, but followe our pleasures and delights: and for that we imagine that other men doe liue better then our selues, and haue a more short and cōpendious way to attain that, which we so earnestly hunt after: therfore it is, that we do so wish to enioy [Page]their places and callings. And this is the reason, why (as Horace saith in his first Satyre) that the marchant beeing vpon the sea in stormes and tempests, and seeing in what daunger both hee and his goods are, beginneth to lament his owne misfortune, and to complaine of his estate and condicion, thinking that euery man is more happie then him selfe, and that his neighbour li­ueth a farre merier life, then he doth. So likewise doth the lawe­yer, when as his clyents are knocking at his doore, and breakes him from his sleepe too timely in the morning. As also the hus­bandman, who laboureth all day with little cheere, and abideth hunger and colde, with many other sorrowes all his life long. God knowes euery one of these, is wondrous plentifull, in re­counting his owne mischiefes, & the sorowes whereto he is sub­iect: as also in remembring his neighbours quiet life and great felicitie. But as in commending the one, they regard nothing but the ease and quietnes thereof: so in dispraising the other, they respect nothing but the sorow and vexation where with it is ac­companied. Whereby it euidently appeareth, that the greatest cause of our inconstancie and mutable curiositie, is our idlenes, and hatred we beare to trauell and paines taking.

This is also a great cause of our curiositie, The disdaine of our voca­tiō, the third cause of cu­riositie. Suetonius. Plutarch. when as we disdain and contemne our callings, as esteeming them too base and too vile for vs: though that in deede, there is no trade so bad, which will not maintaine him that vseth it (as Nero the Emperour was wont to say) and which will not enrich a man, if he be sufficient­ly painefull and industrious therein.

Epaminondas one of the most famous Captaines that euer was in Greece, was once chosen by the Thebanes, to looke to the making cleane of the streetes and clensing of their sinkes: and albeit in the opinion of diuers of his friends, it was a very disho­nourable office for so worthie a personage: yet he accepted of it very willingly, saying, that he would make it apparant, that men were not honoured by their offices, but that the offices were ho­noured by the men: and afterwards he so wisely and discreete­ly behaued him selfe in his charge, that he purchased great ho­nour and commendacion throughout the citie. Weare not all the great lords of Rome made Ediles, Titus Liv. Plutarch. before they were Sena­tours? which office was ordained in their common-wealths [Page 134]for to haue the oversight of of repayring their publicke halles, the clensing of their streetes, and the mending of their con­duites. And although such offices seemed verie vnworthie such men, who seemed rather to be Kinges then Senatours, notwith­standing they were exceeding curious in the discharge there­of, and were no more ashamed, then of a better office.

There were some among the most famous men of their Ci­tie, who were taken from the plough, The consi­deration of notable ex­amples to the contrarie, is a great reme­die against the disdaine of our calling Looke Ge­nesis & Ex­odus. The 1. & 2. booke of Samuel. and honoured with the greatest dignities of their Common wealth; and having exe­cuted their charges worthily, and helde their places the time the Lawe prescribed, returned againe to play the good hus­bandes at their farmes in the Countrie. And the Patriarches, who were so rich and so mightie, that their neighbour Kinges came in person vnto them, and were glad of their allyaunce and friendshippe: Moyses, who had bene brought vp in the Court of Pharao, and adopted by his daughter to succeede in the kingdome of Aegypt: Saul and David, whereof the one was King alreadie, and the other heyre apparant to the Crowne, were they not all wont to keepe their beastes in the fieldes, and to watch them like shepheardes? A most ex­cellent ex­ample of all others to teach vs that we ought not despise our callings. But this is an example of all other, that may suffice to teach vs, that we may not disdaine our calling, how vile and abiect soever it be: and that is of the Sonne of God, who being Creator and soveraigne Lord of all thinges whatsoeuer, did notwithstanding so abase and humble him selfe, that he tooke vpon him the shape of a servaunt, and made him selfe like vnto men; for whome in the ende he was crucifi­ed, after that with wonderfull humilitie and lowlinesse he had washed many of their feete and legges. What man is there at this day so proude and haughtie hearted, that is not abashed and ashamed to shewe himselfe disdainefull of any estate and condi­tion, howe poore and penurious soever? 1. Cor. 12. Saint Paul speaking to this purpose, setteth downe a verie fitte comparison of the mem­bers of a mans bodie, saying that those members which seeme to be more feeble are necessarie, and vpon those members of the body which we thinke most vnhonest, put we more honestie on: and our vncomely partes have more comlinesse on. Wherein he laboreth to proove nothing else but thus much, that though our estates, and we also who exercise them, be base & contemp­tible, [Page]yet notwithstanding we must not despise them, for that of­tentimes they are as necessarie & as profitable for the common wealth as any other. And therefore it becommeth not vs to bee wearie of our vocations, and to desire other callings we knowe not what.

Ambition likewise is another great cause of this curiositie wherof we speake at this present. Ambition, and an aspi­ring mind to be above o­thers, the fourth cause of curiositie. For as we see covetous & grie­dy minded men, which doe skratch & scrape together they care not what, and without any shame doe plucke and wring from their neighbors they care not how, nor by what meanes. (as may well appeare by the impost and taxe which the Emperor Vespa­sian laid vpon vrines) So likewise there are some so proude and ambitious, that they would be accounted the chiefe and princi­pall men wheresoever they become. If they see any man that is an excellent Musitian, a good Tennis-player, a swift Runner, a cunning fencer, a learned poet, a skilful minstrel, or a faire game­ster, they assay presently if they can counterfait him, to the ende they may be spoken of, and that they may be placed in the rank of good fellowes. Now if those things we vse, be naught; we can not imagine a greater dispraise then to be commēded for them: and if they be indifferent, all the cōmendation that we can reape by the knowledge of them, is like vnto that, which is often given vnto the prodigall man, that he maketh small account of mony, and purchaseth things of no value at a high rate. For there is no­thing so precious as time. If then we spend much thereof to learn some vnprofitable arte, wil not all wise men say, that we are evil husbands? and if they be good and commendable things, we must also consider, that it is no more shame to beignorant of such of them, as doe nothing appertaine vnto our vocation, then it is for the eye to be dumbe, or the tongue to be blinde; and in those thinges which appertaine vnto our vocation and calling, wee must yeelde vnto God the whole praise and commendation. And therefore we may safely conclude, that Ambition must not make vs fall into this foolish and curious passion.

Nowe the last and speciall occasion of this curious humour is, Selfe-love the fist cause of curiositie. for that, by reason of our self-love, we never sufficiently know ourselves, neither yet our owne imperfections. For if we would measure our strength, and consider the weakenesse of our [Page 135]mindes, and the shortnesse of our lives, we would thinke it a verie difficult thing, perfectly to attayne any one arte, though all the dayes of our lives were imployed therein. For albeit that Tullie had bestowed his whole time in Rhetoricke, yet was not his cun­ning so excellent, but that there is something wanting; and hee him selfe conceived a more surpassing Idea and forme there­of, then ever hee was able to expresse in any one of his Orations whatsoever. Who is there then, who seeing such a man, who was endued with so divine vnderstanding, and had bestow­ed such wonderfull and exceeding travayle and paynes, and yet coulde not attayne vnto the perfection of one onely Arte, that dare hope to come to an absolute knowledge in two orthree? Theophrastus complayneth that mans life in his opi­nion is too short to laye so much as the foundation of any of the liberall sciences. And, to speake truely, it is a very difficult thing, what paynes soever wee bestowe, considering the weakenesse of our capacities, and the obscuritie of those thinges wherein wee bestowe our indeavours: yea such as for their rare knowledge in mechanicall artes, haue bene ac­counted famous throughout all the worlde, beeing better able to judge of their practise, then the other of their specu­lation, have not withstanding accounted them selves verie ignorant and vnskilsul, when they haue done all they could. Among other Apelles the most excellent and perfectest Pain­ter that ever was, whensoever he made any picture, was wont to write over it, Apelles would make it; and not Apelles hath made it; for feare least if hee shoulde vse the perfect tense, he shoulde be iudged of some to challenge a perfection in the arte. Howe is it possible then, that we in so small a time and with so meane wittes shoulde attaine many sciences, if they, who have bene so ingenious and so painefull, The better to beat downe this pride & selfe-love, be sheweth that God alone & no other is able perfectly to accomplish many things. applying them selves onely and whollie to one particular Arte, coulde notwithstanding never attain any entire & absolute perfection therein? It is a divine work, & that which exceedeth mās capacity, to be skilfull in di­vers things. Our mindes & spirits which haue a heavenly begin­ning, are diversly occupied in the severall parts of our bodies For they teach our eies to see, our eares to he are, our tōgues to speak, or feete to go; they vnderstand, they learne, they discourse, they [Page]remember, they reason and conclude all at once. In like man­nerour God, who is, as it were, the minde and spirite of all the worlde, doeth quicken, strengthen, sustaine, moove, and conducte every thing, doing all this in an instant. But this is miraculous, supernaturall, and an impossible thing for men to bring to passe by any travayle or diligence whatsoever. Christ Iesus him selfe) by whome all the worlde is governed and su­stained) as he was mann, ever enterprised any more offices then one at once. For before that by his Baptisme he was established and confirmed in his ministerie, hee was content to live like a Carpenter; and after hee was called, as it were, to preach, hee did not meddle with any other calling. When as they woulde haue made him a King and a Iudge, hee woulde in no wise ac­cept thereof: not that he was not furnished with sufficient giftes to discharge such offices, and all other whatsoever, if it had pleased him, but because he was not called to that end, and for that he would teach vs by his example, howe we ought to con­taine our selves within the limits and boundes of our vocation. There is nothing better then (to correct this curiositie and nice humor, A remedie against this evill. which maketh vs enterprise so many vaine and frivolous matters) to knowe our owne weaknes and vnablenesse, as also the dulnesse of our vnderstanding, and withall to consider the shortnes of our lives and vnstable estate, wherein we are placed.

Having discoursed hitherto of that foolish curiosity and fond desire, In the lattrr end of this booke he rea­soneth a­gainst the prophane cu­riositie of such men as search after secret & bid­den thinges which are both vnlaw­full and dan­gerous. Reasons to the contrary. wherwith many have bin provoked to put in practise such things, as nothing appertain vnto their places & callings: it is ex­pediēt now, before we end this treatise, that we touch also briefly & in a word that wicked & profane curiositie, wherby divers mē are wonderfully stirred vp to know such things either of God, of nature, or of their neighbors, as are most secret, difficult, dange­rous, & wholy impertinēt vnto thē. And this kind of humor deth oftentimes exceedingly torment such as haue reaching and aspi­ring minds, who contēning the study of meane things, as an ex­ercise too base & contēptible for them, wil needs sore aloft & ap­ply thēselues to that which is very rare & farre frō the knowledge of euery common personage: as though it were an easie matter to flie vp to heaven without wings, or to clime vp to the top of a ladder without beginning at the first & secōd staffe, which thing [Page 136] Christ (considering in the Gospell, Iohn 3.10. and therein purposing to re­prehend our follie) saide, (in reprooving Nicodemus one of the principall Doctors among the Iewes, for that he could not vn­derstand his speach, touching the regeneration of water, and of the spitite) Art thou a master in Israel, and knowest not these things? If I tell you earthly things, and you beleeue not, howe should you beleeue, if I tell you of heauenly thinges? by earthly thinges he vnderstandeth such mysteries in the kingdome of heaven, as are most easie to bee vnderstoode: and by heavenly thinges, those mysteries which are most obscure and difficult; de­claring thereby, that we can not attaine vnto the knowledge of the one, vnlesse we be taught by the vnderstanding of the other. And therefore it was, that a certaine poore olde man seeing Tha­les Milesius as he walked in the fieldes in the evening, gazing vp to the starres, and so buzie in his speculation that he fell into a ditch, said in mocking, that it was a great madnesse for men to looke so high, that they never see what is before them. Whcih may also be a verie profitable admonition for vs: seeing it is but too vsuall a custome among men in these dayes, to contemne those things that are necessarie, and such as we may easily attain vnto, and to wearie our mindes about obscure matters, wherein it is better to be vtterly ignorant then to vnderstande or knowe them perfectly.

Some there are that do nothing all the daies of their lives, In the first rancke of this curious com­pany are pla­ced, Alchy­mists, Cosmo­graphers, Iu­diciall Astro­logers, South­sayers, sorce­rers, and In­chanters. but search after the philosophers stone, and in the ende by a secrete skill in Arithmaticke, do multiplie all into nothing. Others will needes measure the whole world, and knowe both the length & breadth thereof, as exactly as of an acre of lande. Others goe to schoole to learne to prognosticate: others are wholly busied in nativities, and will needes take vpon them to foretell great mens fortunes and destinies: others write whole bookes of Magicke and Nigromancie, others of Palmestrie and Phisiognomie, and such like: and in a worde, many take great pleasure in the inter­pretation of dreames. And who is there that is able in few words to expresse the foolish curiositie of sundrie men, who are never contented, what experience soever they have as well of the va­nitie of these studies, as of the masters and teachers? And this kinde of curiositie hath not only bene apparant in that which [Page]every wise man hath alwayes accounted naught and vnprofita­ble, but also in those thinges, which all men of vnderstanding doe acknowledge for the singular giftes of God, and whereof we neede not doubt, but the knowledge is exceeding profitable and commodious. For some there are which haue such lame and ctooked wittes, that they never walke rightly in any studie what­soever.

If they studie the Lawe, In the second rancke are placed Law­yers, Physiti­ans, & philo­sophers, which lea­ving the stu­die of excel­lent authors do betake them selves to pettifog­ging and drug-selling, whereof in­sue losse of goods, and destruction of body. they lay aside morale philosophie, and the excellent writings of the best Civilians, and betake them selves to I knowe not what Doctors, so vnfitte and vna­ble to speake of lawe, so doubtfull in their answeres, so long and tedious in their discourses, that there is no man, be he never so patient, that is able to reade over their writings. Not long since in the dayes of our forefathers, Plato and Aristotle were thrust out of the schooles, and men betooke them to Peter of Spaine, and to Tartaret, and such like Dunses, who haue lost much time in writing their bookes, and (as one saith) in seeking a fame to be accounted ancient writers, and have quite spoyled such as by their example haue bene drawen to followe them. In like manner, among Phisitians there was no mention of Galen and Hyppocrates, but they were laide vp in studies to be consumed with wormes; and men gave them selves to the reading of Avi­cenne, Averroes and other Arabians, who never vse any me­thode in their writings, nor any plainnesse to resolve obscure questions, neither any demonstrations to confirme trueths, and to refute falshood: but (God be thanked) few there are, that de­light in these muddy waters at this day, but had rather drinke of the purest and clearest fountaines.

There were nothing more excellent, The third rancke is of Sophisters, Cabalists, & other pro­phane fel­lowes, which mingle their sottish dreames with knowen trueths. or more sufficient to ac­complish our felicitie, then the studie of Divinitie, if it were re­formed as it should be. But there have alwayes bene some so opi­nionate and selse willed, who partly thorow folly and a corrupt imitation of their elders, and partly thorow an ambitious contra­diction, will needes (though never so frantickely) retaine their sophistrie, compelling their schollers to sweate, as they them selves have done, and to hunt after such questions, as are ey­ther vnprofitable, superfluous, or inexplicable: whereas in­deede they shoulde employ their youth, and flower of their [Page 137]age to learne the tongues, there by to make them selves more fitte for the studie of Theologie, and to reade the olde Authours both Hebrewes, Greekes, and Latines, who have most soundly and learnedly interpreted the holy Scriptures. There are some also, who in steade of reading and meditating in the Lawe of God and his holy worde, which hath bene inspired by his holy Spi­rite, and delivered to teach, instruct, reproove, and to make men perfect in all righteousnesse, and to frame them fitte for every good worke, have wholly addicted them selves to some Cabali­sticall dreame and Iewish fable, whereof there ariseth no other profite, but some strange opinion; and that oftentimes which is verie blasphemous, and most dangerous to our religion. There are some also, which are ignorant and proud boasters, and (as S. Paul speaketh to Timothie) which contend about words, wher­of insue strife, griefe, wrongs, evill surmises, and vaine contentions among men, who beeing corrupted in iudgement, and voide of trueth, thinke that gaine is godlinesse. They demaund what God did before he made the world? howe the Father in one and the selfe same instant ingendred the Sonne: howe many orders and degrees there are among the Angels, what difference in their of­fices: who those are that God hath written in or blotted out of his booke, and whome he will save, or condemne? what is the substance of the fire wherein the soules of the wicked shalbe cō ­tinually tormented? how originall sinne proceedeth from the fa­ther and the sonne? by what meanes it passeth from the seed that commeth frō man, vnto the soule that cōmeth frō God? & many such like obscure questions, which never have any end, no more then the fable of Orestes, whereof Iuvenal speaketh in the first of his Satyres. Which appeareth plainly to be so; for that many ha­ving takē exceeding paines to find out some certēty herein, have notwithstāding foūd the matter to be so intricate, that they could not rest in any assured perswasiō or setled cōtentation? Experiēce likewise teacheth vs, that this curious humor is like vnto the cut­ting of Hydras head: that is, as fast as one doubt is resolved, there ariseth seven others in the roume thereof; & resembleth the wic­ked spirit, whereof there is mention made in the Gospell, which when one would haue thought to have bene quite expelled, re­turneth againe oftentimes, if we take not great heed, with seven [Page]others worse then him selfe, and tormenteth the person much more then ever he did before.

Is it not then the best way, A remedie against the former Curi­ositie. if we wil needes search and enquire after the workes of our God, to vnderstand and learne of those things, by which he doeth daily and hourely shew his exceeding bountie and liberality vnto vs, pardoning our faultes, adopting vs for his children, ruling vs by his holy spirite, and directing vs by his worde, preserving vs from our enemies, comforting vs in our forrowes, sustaining vs in our afflictions and im­perfections, nourishing vs, saving vs, and calling vs vnto the participation of all his goods, declaring thereby what care and compassion hee hath of vs; shall not the curious searching out of these thinges bee farre more profitable for vs, then the busie enquiring, what hee did before the cre­ation of the worlde? The saying of S. Augu­stine. And here I can not but repeate the saying of Saint Augustine, as serving verie fitly to this purpose, who beeing demaunded what God did before hee made the heavens, answered verie excellently, that hee buil­ded hell for those that demaunded such vaine and curious questions.

If in like manner there bee any question of the Sonne of God, How farre we ought to be desirous to vnderstād touching the Sonne of God. is it not much better to learne the reasons that indu­ced him to take vpon him our nature, by what meanes hee hath redeemed vs from death, whereto wee were subiect by reason of our sinnes? howe hee hath fulfilled the Lawe, and was subiect vnto the curse thereof for vs? howe hee hath incorporated and vnited him selfe vnto vs, that thereby wee may participate of his righteousnesse, by which means, by offering him selfe once vpon the crosse, hee hath sanctified and consecrated his elect vnto God his Father for ever? how hee is our King to governe and defende vs, our Prophet to instruct vs, our high Priest to pacifie the anger of God, howe by our baptisme we are regenerated, and by his resurrection cal­led to a certen & assured hope of life everlasting, by his ascen­tion placed at the right hand of God, & by his absolute authority which he hath over all creatures, he hath fortified vs against all tēptations that might assaile vs? is there not inough in this & in a thousand such like, which he hath done for our safety & preserva­tiō, [Page 138]the knowledge wherof may minister exceeding cōfort vnto vs, and such as is sufficient to occupie our selues in, without la­bouring to no purpose, to vnderstand how the father hath in­gendered him from all eternitie of his owne substance, which is an incomprehensible misterie, and cannot be vnderstood of any but of him selfe alone.

And as concerning the Angels, is it not much better, What it is, that we ought to know tou­ching the Angels. to know that they are ministring spirits, sent to keepe and gard those, who are ordained vnto life euerlasting, and to saue them with their hands, least they should dash their foote against a stone; then to busie our selues invaine speculations, then to dispute to no pur­pose of their places and degrees? which we can not know but by our owne imaginations: seeing the word of God hath roue aled no such thing vnto vs. And therefore Moyses (not without great reason) hauing most exactly taught vs the order, the forme and fashion of all visible creatures, neuer maketh mention of the creation of Angels. Which surely was to bridle the vaine curio­sitie of vs, which doe desire to know those things that are aboue vs, and to teach vs to occupie our selues in the contemplation of these inseriour things, which doe not exceede our capacitie, that we may the better fullie learne to vnderstand such things, as are most necessarie for vs. To knowe then the dignities and degrees of Angels, we must know that we are like vnto them, and so rest in an assured perswasion of their dailie ministerie, for our health and preseruation.

And likewise we may say of Predestination, What it is, that is requi­site to bee knowne in the doctrine of predestinatiō. that if we will e­difie our selues and quiet our consciences, we neede not be so in­quisitive in the word of God, thinking to know the riches of his wisedome, or the depth of his iudgements, which are incom­prehensible: but we must be contented to know, that hee is no accepter of persons, and that among all nations, he which fea­reth him and walketh vprightly, is most acceptable in his sight: that he is willing that all men should be saued, and come to the knowledge of his truth: that hee which beleeueth shall not bee condemned, and such like sayings; Of hell fire, and what we are to thīk & know therof. which may assure vs of his good will and desire he hath to saue vs, and take away all such doubts as may any way torment and vexe vs.

To what purpose should we be inquisitiue, concerning the [Page]qualitie of hell sire, and whether it be materiall or spirituall, and as much or more violent, then that which is elementarie? Is it not sufficient for vs to know most certenly by the Scriptures, that howe so euer it is, it must needs be most terrible and feare­full: and therefore it behoueth vs to auoid it, and to take heede, least through our incredulitie, and disobedience to the com­maundements of our GOD, wee in the ende finde by wofull experience, howe forceable and extreame hote this fire is.

And as touching originall sinne, Of originall sinne. to what ende is it, to be in­quisitiue howe it commeth from the father to the sonne, and from the bodie to the soule, if in the meane time wee haue no care to finde out fitte remedies to heale so daungerous a dis­ease? It is all one, as if wee hauing a continuall feuer, or some other infectious maladie, had no further care, but to knowe the causes thereof, and so for want of taking phisicke in time, be ouertaken with an vntimelie death. Saint Augustine (the better to reprooue this importunate curiositie) reciteth the hi­storie of a certaine poore man, who beeing by a mischaunce fallen into a ditch, and that some one of his neighbours came to him to helpe him out, who demaunded of him ve­rie earnestlie howe hee fell in; answered, that if hee would make haste to helpe him out, they might reason of his fal­ling in all at leisure. In like manner (to applie this storie to our purpose) it shall be much more expedient for vs, that wee consider how, and in what manner this perversnesse of our na­ture may be corrected and amended, and indeuour to deliuer our selues from that danger wherinto we are fallen, and which maketh vs guiltie in the sight of God, then to loose our time in reasoning and disputing, by what meanes we are become so cor­rupt and vicious. An excellēt remedie a­gainst all cu­riousnes. 1. Tim. 2.4. & 4.7. & 6.20. & the 2. Tim. 2.13. & Titus 3.9.

Wee can not then doe better, then in reiecting all foolish, vaine, and vncertaine questions, rest and stay our selues (accor­ding to the counsaile of S. Paul) in that, which may serue vs to edification. For if so be we will (contrarie to the counsell and commandement of God) search after thinges, that are to high for vs, we shall both mispende our time, and loose our labour: and it is to bee feared, and that greatlie, that GOD will very [Page 139]seuerely punish vs for our presumption: and that it fareth not with vs, as it doeth with them, who beeing not content to be­holde the Sunne beames shine rounde about them, will needes behold the bodie thereof, which presently dazeleth their sight, and maketh them blinde. For we can not (as the wise man saith) be inquisitiue in the secrets of our God, but that wee shall bee soone ouerwhelmed with his glorie and maiestie: and there­fore as it is a great reproch for vs, to be carelesse of such things, as appertaine vnto vs: so is it very commendable, to bee igno­rant of such thinges, as are concealed from vs. Plutarch. For as the E­giptian (who carried somewhat wound vp in his napkin) an­swered (vnto him that demaunded what it was) that hee had couered it, to the ende, that no man should see it: so likewise must we learne, that if there be any thing hidden, and laide vp in the workes of GOD, that it is of purpose kept from vs, to the ende that wee should not inquire after it: and that it is farre better to bee vtterlie ignorant herein, then to haue all the knowledge thereof that may be. It becommeth vs then, if we be desirous to knowe things, that we applie our selues vnto such thinges, as are fit for our capacities: and that herein wee should be like vnto the coursers, who leading their dogges into the fieldes, doe not let them slippe at all aduentures, at what so euer commeth next to hande: but holde them vntill their game be found, to the end they may be the more fresh and lu­stie to maintaine their course: so likewise must wee holde and keepe in our curiositie, and not suffer it to followe after what so euer it lusteth, but onelie that, which beeing once attained vnto, bringeth with it both pleasure and pro­fit.

Plutarch reporteth, and experience teacheth it to be so, How to make a benefit of curiositie. that lyons, tygars, cattes, and such like rauening beastes, that haue sharpe clawes, doe vse to pull in their nayles when they goe, to the ende that when they haue neede of them, they may be the sharper, and surer to take holde. If wee would deale thus with this curious humour and itching affection, reseruing it to further vs in that which is necessarie and profitable for vs, it woulde surelie serue vs in greate steade, and there woulde bee nothing so harde and difficult, which wee might [Page]not attaine, if we would applie our selues thereto. For as it doeth quicken our spirits, so would it increase our diligence, and that in such sort, In the con­clusion of this booke, hee in­treateth of the curiositie of such as are inquisitiue after their neighbours matters, and painteth thē out in their colours. that we would not refuse any labour to attaine vnto those things we desire to know.

It were high time to end this discourse, were it not that some doe vexe and torment them selues, more then any other, through a most wicked and cursed curiositie they haue in searching out their neighbours secrets: all their studie is to know their neigh­bours pedigrees, what they may spend by the yeere, how much they owe, what houses they keepe, whether they loue their wiues, whether there be any discord or iealousie betweene them, whether they be not too familiar with their maides, howe they vse their servants, when they goe to bed and when they rise, whether they carie the butterie doore key at their girdles, or not; and a thousand such like matters, where with they doe wonder­fully encomber them selues. And this is one thing to be marked, that they doe euer more sooner inquire after the vice, then after the vertue of their neighbours. Men vsually are curious to know the worst things of their neighbours. Let one speake of the wisdome. iustice, liberalitie, modestie, and temperancie of another, and they will scarcelie giue any eare thereto. But let one tell them that some young wench hath liued incontinently, or some wo­man is taken in adulterie, or that there is strife and contention a­mong brethren, or some discord among friends, they are waking enough, and but too too readie to heare. Wherein they resem­ble those, who in reading ouer a booke, doe note nothing but the faults and errours therein contained: or else such, which take much more pleasure in beholding a monster, then a bodie which is perfectly made: or to viewe an antike picture, or some olde counterfait, wherein there are some strange deuises; as, the Pig­meis fighting with the cranes, or men with dogges heades, or such as haue but one cie and that in the middest of their fore­heades, or such as haue their feete so broad, as they are sufficient to defende them from the heate of the Sunne. For this curious companie delight in nothing, but to heare pitifull and lamenta­ble things. And as wee see serpents nourished by venim, and liue in filthie, stinking and darkesome caues: so these men doe nourish them selues with wofull and sorowfull discourses, and neuer take pleasure in any thing, but in that which deserueth [Page 140]pitie and commiseration. They search for nothing but botches and soares, and herein they are like surgeons; A curious man seeketh to knowe mens faults to no other end, but to publish them and to make them worse by false re­ports. and yet they are much differing: for the one seeketh the disease, with intention to heale it; and if it be a soare that should be kept secret, they are both wise and faithfull enough to conceale it: but this other curious companion is desirous to know euerie malladie, to the ende hee may make it knowne and publish it where so euer hee commeth. They are also backbiters; for as they take pleasure to heare euill of their neighbours, so doe they delight to report the worst to the next companie they meete with: so that they are exceeding envious, and reioice in nothing, but in others mens mischiefes. In a worde, they are verie brainesicke fellowes, and blockheaded asses. For what a foolish and intemperate humour is this, for a man that hath a faire, beautifull, amiable, and ver­tuous wife, with whom he may verie lawfully enioie his plea­sure and delights, to reiect her and cast her off: and to buie at a verie great rate, with paine, sorow, and shame, the loue of an o­ther most foule and filthie slut. In like manner it is a most foo­lish & sottish thing, to despise so many goodly histories, & beau­tifull discourses of this life, so many learned bookes, so ma­ny excellent treatises and worthie examples, whereby we may reape such exceeding profit and pleasure: to busie our selues in enquiring after our neighbours matters; to open sealed letters, to harken vnder mens windows, or to whisper in womens eares, and such like absurdities: whereto these curious men are most commonlie addicted. After the example of Plato (of whom Plu­tarch ma­keth mentiō, in the life of Dion) he ex­borteth ho­nest men to flie curiositie, and to learne to know them selues.

After that Plato had remained some time in Sicilia, in the court of Dionysius the tyrant, and by reason of the great dis­order hee sawe there, and for sundrie discontentments, deter­mined to returne to his Academie: the King demaunded of him, if when hee was gone, hee would not often remember him, and speake of the euill entertainement he had receiued in his house: whereto the Philosopher replied; that he had farre better, and more profitable matters to thinke vpon. In like manner if we were vertuouslie disposed, and desirous to em­ploie our times thriftelie, we should haue little leisure, and lesse pleasure, to loose so many precious houres in tracing out our neighbours vices. It is a wonderfull thing, that we are so care­lesse [Page]and negligent in the consideration of our owne faults, the knowledge and vnderstanding whereof, is so profitable for vs: and seeing that nothing can be more necessarie, whether it be to humble vs, or to make vs haue our whole recourse vnto God: and that on the contrarie, we are so busie in searching out our neighbours imperfections, not to the end in friendly manner to reproue them, or to take compassion vpon them, and pray vn­to God for their amendment, or by the knowledge of their sinnes, to acknowledge the generall corruption of our nature, to the end that thereby we might humblie craue at Gods handes, to keepe vs in all our waies, and heartely to thanke him for all such graces, as he vouchsafeth to bestowe vpon vs: which is the best meanes to make vs reape profit and commoditie, by know­ing other mens imperfections.

But we, The miserie of those curi­ous company, who neuer thinke vpon their owne faults, but are alwaies prying after other mens misdemea­nour. reiecting and casting behind our backs, all these con­siderations, seeke to vnderstande nothing, but that which may defame them and blemish their reputation. Wherin we resemble cockes and hennes, which though they haue meate enough at home in their masters yards, yet will needs be scraping in their neighbours dunghils, & feede them selues by other mens harms. In like manner though there be in vs, a plentifull haruest of all sorts of miseries; in the contemplation whereof, we may suffici­ently occupie our selues, and by the remembrance of them, be driuen to make our complaints before our God, therby to moue him to take pitie & compassion vpon vs: yet notwithstanding we had rather conceale our owne sinnes, and b [...] stirring the filth of other mens rottennesse, not to the ende to purge them of their corrupt humours, but to blot their credits, and (contrarie to the commandement of God) to make them odious vnto such, who are any thing well conceited of them. And herein wee resemble that old Lamia so much talked of in anciēt stories, who had eies like vnto spectacles, which she might take out and put in at her pleasure; as soone as she came home into her lodging, shee vsed to locke them vp in to her cofer, and sether downe to spinning, as blind as a beetle, and neuer saw what she did in her own house: but she went no sooner abroad, but she put them in her head a­gaine, and would very curiously behold what other men did. In like manner we through a foolish and sottish selfe-loue, do neuer [Page 141]viewe our own imperfections, although they be as cleere as the Sunne, and as bigge as a milstone: but on the contrarie, we can quickly espie other mens vices, though it be at midnight, and that peraduenture they be not so bigge as a pebble stone.

Surely if it were possible to looke in to these mens heades, An invento­rie of that which is in a curious mās head. to see what they haue laid vp in their memories; no question, but we should find a register of goodly matters: and all those like vnto these; such an one oweth more then he is worth, this man loueth his neighbours wife, and that other is enamoured of his maid; he liueth by polling or pilling, & the other by shifting & coosening, such an one is an heretike, such an other an hypocrite, this man is bankrout, and that other past grace: shee is a light huswife, a good fellow, a painted dame, a filthie queane, and a foule beast. Behold what goodly wares are in these mens shoppes, & with what stuffe they haue bolstered out their braines; farre differing from that, which the great Philosopher Socrates taught his schollers, which was nothing else, but to know them selues, and to see their owne faults. Wise men of former time, hanged bells at their doores, not onely to knowe when any knocked at their gates, but also that by hearing the noise, they might be admoni­shed to make all things well, least such as come in should finde any thing, whereat they might be offended. Whereby they ad­monish vs, that wee should be carelesse to espie the common faults and infirmities of our brethren, but rather be ignorant of them, or at least seeme so to be: for that it is a very offensiue thing, and passeth good manners (as Xenocrates said) without leaue, to thrust our feete ouer other mens thresholds. As then it is reported of Democritus, that walking abroad, he was wont to shut his eyes, least by wandring regards, his minde should be turned from the contemplation of honest things: so likewise must we with all our endeuours, barre and shut vp this curious humour, to the end to keepe it in, that thereby wee may search after nothing, whether it be touching God, nature, or our neigh­bours, but that which may profite vs, and tendeth to our edifi­cation, reiecting all vnprofitable, vnpossible, and superfluous thinges, about the knowledge whereof, wee consume our bodies, mispende our time, and loose our labours, all which should be carefully and diligently emploied in the studie [Page]and apprechension of more commodious and more necessarie matters. GOD for his mercies sake, giue vs grace to make good and sound choice of them, and when we haue chosen, that we may applie ourselues thereto so constantly, that nothing be able to turne and divert vs from them.

[Page]THE SEVENTH BOOKE. AGAINST FEARE.

COvetousnesse maketh vs feare pouerty, Ambition causeth vs to dislike disgra­ces and indignities, and Pleasure indea­uoureth to perswade vs to avoide all paines and labour whatsoeuer. Wherby we may easily gather, that the former passions are ingendred by feare, whichis the last noisome humour wherof we pur­pose to speake in this book. And for that I first made it for mine owne particular vse, and for the benefit of some others, who are well affectioned to the true seruice & worship of God, I purpose to handle it farre differing from the manner of the Philosophers writings, and heathenish discourses: for they haue disputed of nothing in their treatises, but of the feare, which we may haue of externall and accidentall chances: neuer mentioning those dreadfull and horrible torments of the conscience, which is a­stonished and dismayed with the consideration of the wrath & iudgements of God, for that it seeth it selfe clothed with so ma­ny grieuous and monstrous sinnes. And for that it is a thing very materiall and worth the handling, it requireth somwhat a long discourse, and to be carefully and pithily penned.

Now the better to vnderstand what this feare is, whereof we purpose to entreate, it is conuenient that we begin with the de­finition thereof. This feare, therefore, is a kinde of passionate humour, The definiti­on of feare. and hearty sorrow, caused and ingendred by reason of some imminent danger, from which we knowe not how to be deliuered, whensoeuer it happeneth. And for that there are di­uers kindes of euils, some externall and some internall, some cor­porall and some spirituall; therefore a lso it followeth that there are diuers kindes of feares: which by the grace of God we pur­pose to handle in order: I meane the most apparant of them. For it were an infinite labour to intreate of them all in particu­lar manner.

[Page 144]To enter then into the consideration of such euils as are ex­ternall, and may casually happen vnto vs, Remedies against the fe are of po­uertie. the principall and the most vsuall among them, are the losse of riches, of honour, of our friends, and of our pleasures and delights. As touching the feare of the losse of our wealth and riches, we must first consider the promises of God: that is to say, that in hearing his word, & in obeying his will, our fields, our vineyards, our fruit, our trees, our garners, our storehouses, The promi­ses of God. all our cattell and whatsoeuer we haue shalbe blessed: that he will giue vs sufficient store of foode in time of famine, that wee shalbe alwaies able to liue of that which we haue; and that in seeking his kingdome, & the righ­teousnes thereof, all other things shalbe plentifully prouided. And in propounding thus vnto our selues his promises, we must also consider (the better to assure vs) the immutable & vnchāge­able verity of him that hath made them: His immu­table truth. and withall the won­derfull & exceeding power of his word, not only in the creation of all things of nothing, His power and provi­dence. but also in the conseruation & maintai­ning of them afterwards, & we may see apparantly by dayly ex­perience, in the heauens and other elements, which euen from the first creation haue bene alwaies preserued in their estate by the power and might of his deuine word, without any amen­ding or reparations. Who then is there then that may iustly feare pouerty, though he hath no other help but this? Is it possi­ble that he should abandon his children, that prouideth so suffi­ciently for the foules of the aire, and for the smallest creatures of the earth: seeing he hath giuen vs bodies, shall he not also giue vs clothes and competent food for their nourishment? His excee­ding bounty. and furthermore, if he hath (euen then when we were his enemies) set open the gates of his king dom for vs, and the better to guide vs the way, hath giuen vs his Gospell, his Sonne, his holy spirite, and his grace, which are such precious and immortall giftes, wil he (now that we are reconciled vnto him, and made his friends) denie vs food that is corruptible, and such other temporall and transitorie things which are quickly consumed & wasted? If we beleeue that hee will raise vp our bodies from death, and bring them from dust and corruption, whereto they are subiect by sinne, to make them incorruptible and immortall, shall we think that he will pull in his arme, or shut his hand, and not giue vs suf­ficient [Page]sustenance for the preseruatiō of this miserable life? Is this the assurance we haue that he wilbe our father, & shal we think that he wilbe so carelesse towards his children, that hauing so great store & abundance of all things, he wil suffer vs to die for hunger? & though we were but his seruāts, yet should we do him too great iniury to haue this opinion of him, that he would haue vs (beeing in his seruice) to complaine for our foode and suste­nance. In a word, if we would diligently cōsider with our selues, we shal find, that among a thousand sundry benefits & blessings which he is daily ready to bestow vpon vs, these are the smallest & the lest. And if (as the scripture saith) we be not faithful to trust in him for these small matters, hardly shall we hope in him for such as are of greater importance. I would dilate of this more at large, but that I haue alledged sufficient reasons before, which may serue to pull all doubtings out of our hearts, which are the roots of this feare wherof we now speake. Secondly, the remedies a­gainst feare of the losse of worldly ho­nours. As cōcerning worldly honor, we would neuer feare to lose it, if we were not desirous of it: & we would neuer desire it, if we were not ambitious: neither would we be ambitious if we did know our selues: & we should know our selues if we did know God. Wherupon it en sueth, that all this great & exceeding feare we haue lest we should lose our worldly honors & promotions, The know­ledge of God and of our selues. proceedeth of nothing, but of the want of the knowledge of God, & of our selues. And I pray you what is it that we are thus afraid of? surely it is this, lest we shuld be too base & cōtemptible. But God hath chosen the weake and contēptible things of this world, & taketh greatest pleasure and delight in them: True hu­militie. & al the glory of our flesh is as the flower of the field: all which (after the exāple of S. Paul) we must account as dung, The dete­slation of ambition. so that we may gaine Christ. Shall we not remember that our first father did ouerthrow himselfe, & his whole house after him, for that he did ambitiously couet that honor, which did on­ly belong vnto God? The consi­deration of the first and secōd Adam, for to followe the one and eschew the other. will we needs beingratefull, thieues, chil­drē, & followers of the deuil, and send as it were, a defiance vnto God, & denounce warre against him in robbing him of that ho­nour which is only due vnto him? which then of the twaine will we follow: either Adam, who by his pride & ambition hath vn­done & destroied vs, or Christ Iesus who with his humility and patience, saueth all those, who put their confidence in him? I [Page 145]would to God we could remēber the saying of S. Augustin, who in speaking of Iob & cōmending his humility & patiēce vnto vs, saith, Iob sitting vpō the dunghil full of botches & sores, was not­withstāding more wise & wary then was Adam in paradise in the midst of his so great pleasures & delights, that there seemed no­thing to be wanting, but only to be God. The one was seduced by the woman, & by her means banished out of paradise: & the other to the end he might attaine so great a blessing (sitting vpō the dunghil) vanquished both the womā & the deuill. We must continually pray vnto God, that it would please him not to lead vs into temptation, but that he would deliuer vs frō euil, & in the mean while we scorne humility, & ambitiously seeke for honour & promotion, which are the readiest means the deuil can vse, & the fittest baites to catch vs in his snares. If then we wil auoid his nets, we must not seeke after the glory of this life, but wholly cō ­temne it, & reioyce when soeuerit shall please God to humblews, & make vs contemptible in the sight of the worlde. The dete­station of pride. For as pride was the first vice that entred into our nature, for the corruptiō & defacing of that image which was in vs: so likewise is it the last that cōmeth out of vs: & before we be wholy cleared therof, we can not attaine vnto our former perfection & integrity. Wherby we may euidently see how necessary a thing it is to banish it far from vs, and to clense our hearts from so filthy a pollution: for although that we take this worke in hand the first day that we are borne, & continue therein all the daies of our life, yet will our worke be very imperfect: for that it is so strong a poyson, that hauing once swallowed it, there will be no meanes so to ridde vs from the infection thereof, what preseruatiues soeuer we take, but that there wilbe some part of the disease remaining behind. The consi­deration of our vaine glorie. But why do we not cōsider that faith debarreth vs of al worldly glory: & that therfore we must either lose the one or the other: either our glory, which is altogether vaine: or els if we wil needs retaine that stil, we must renounce our faith, & so consequētly all the blessings that depend therof: as the iustice of our God, life e­ternall & his inheritance, & generally all the felicity & happines that we hope to attaine by his grace & adoption? we feare & flee the crosse as a very shamefull and ignominious thing: and yet there is nothing so glorious, as the Apostle saieth: so that that, [Page] [...] [Page 145] [...] [Page]which maketh vs seeke all meanes to auoide it, should indeede make vs diligently to seeke after it, for that thereby wee should find matter sufficient to satisfie our ambitious humors & desires.

There is no greater reason why we should feare the losse of the pleasures & ease of our bodies, Remedies against the fearewe haue lest we should lose our bodi­ly pleasures. then of our honors & promo­tions. For if we do stedfastly beleeue, that he that hateth this life, shal haue life euerlasting in the world to come, & that we ought to beare in our bodies the mortification of our Lord Iesus, to the end that his viuification may appeare the more manifestly in vs, Our morti­fication. if we doe beleeue that the desires of our flesh bringeth death, & that the loue therof is enmitie against God, that it is not obe­diēt vnto his law, that whosoeuer is ruled therby, can not please God, that if we liue after the lusts therof we shal surely die, & that if we wil gaine eternall life, we must mortifie the deedes of the flesh: our confor­mitie with Christ Iesus. if we do beleeue that to be the disciples of Christ Iesus, we must take vp our crosse & lay it vpon our shoulders: that we are dead & crucified vnto the world: that our cōuersation is in hea­uen: that our delight should be in the law of the Lord, to medi­tate therein day and night: Our voca­tion, instifi­cation and sanctificatiō. that we are the temples of the holy ghost, which by no meanes must be polluted: that his holy spi­tit which is in vs may not in any wise be grieued: that we are the members of Christ Iesus, which must be kept cleane & vnspot­ted: if (in a word) we beleeue, that the workes of the flesh are adulteries, whordoms, vncleannes, licentiousnes, idolatry, strife, enuy, murther, gluttony, & such like, & that whosoeuer commit such things shal not inherit the kingdom of God: The deli­uerance from wicked plea­sures, which keepe vs in bondage and slauery. we would not be so sore afraid, nor macerate our selues so much, when as we shalbe depriued of such hurtful pleasures, either by reason of our pouerty, imprisonment, sicknesse, old age, or any other meanes whatsoeuer. And if we would diligently cōsider these & the like reasons, we would not be greatly terrified, at the losse of these fleshly & worldly pleasures, seeing we should easily perceiue that this feare is builded vpon a very weake foundation. For what is it that we are so sore afraid of? Is it to be deliuered from that mi­ferable seruitude of pleasures & delights, which are the most fu­rious, cruell, & inexorable tyrantes that are in all the world? or that the chaines & linkes (wherwith they haue tyed and bound vs, as streightly as euer Dalila did Samson, when as she woulde [Page 146]haue deliuered him into the hāds of his enemies) should be bro­ken, The true freedome of the minde. & both our bodies and mindes set at liberty to goe where they list? are we afraid lest the eyes of our minds should be too bright, & therefore we must needs encumber them with the ob­scurity of worldly thoughts, with care, perplexity, sorow, ielousy, distrust, sighes & sobbes the ordinary attendants vpon pleasure, to trouble the peace & quietnes of our soules? are we vnwilling to open a passage for all good & honest cogitations to all holy studies, to all wholesome instructions, all which the voluptuous sort do as greatly loath & detest, as they abhorre to liue honestly & vertuously? It seemerh if our doings be well considered, The strāge misery of the voluptuous sors. that we are afraid lest we should be too wise, & lest with our pleasures we should lose both folly & madnes, & therefore had rather en­ioy our brutish delights, then the heauēly ioyes. Moreouer I may truly say, that it seemeth we doe not loue our owne ease, seeing that we seeke for it in pleasures, which are indeed nothing else but a sweet & sugred poison. And commonly these carnall and fleshly worldlings are very sad & melancholick persons, The ioy & exceeding contentation of such as haue renoun­ced the vani­ties of the world. where­as contrariwise those that haue relinquished such wicked de­lights, are for the most part very mery & ioyfull: as may appeare by the exāple of S. Paul who speaking of himselfe, & of his other brethren & companions, saith, that though it may seeme vnto many that they were sad by reason they had forsaken the plea­sures of the world, & that either by their own accord, or else by reason of persecution, they were depriued of those earthly de­lights, which are so pleasing & acceptable to the flesh: yet not­withstanding they were more ioyfull & much better contented then such as had the full fruition of them. The cor­ruption and blindnesse of mans vnder­standing. It is a strange thing and well worth the consideration, that we may knovve our ovvn mi­serie & the great corruption of our iudgement, to marke that as we account of nothing, but that which the earth bringeth forth, nor of any honor but that which is giuen vnto vs by flatterers & clawbacks, nor of any other fauour but such as may be procured from mortall men, neither yet of any other life but this, which is most vvretched and miserable: so likevvise are vve persvvaded that there is no other pleasure but that vvhich ariseth of the sa­tisfying of our lusts and desires. And hereof it commeth to passe, that vve are afraid to lose things, vvhich in the end vvill vvholly [Page]destroy vs: & therfore the more earnestly we couetto enioy thē, the further doe we run & flee from those things which we ought to follow & embrace: The loue of God can not be in our hearts, so lōg as we are de­lighted with worldly plea­sures. the fruition wherof bringeth assured ioy & contentation. For euen as the affection which a wicked person beareth to a strūpet, doth exceedingly diminish the loue which he should beare vnto his lawfull wife: so likewise the loue we beare to these vaine & transitory things & especially vnto plea­sure which is like vnto an old & common whore, who draweth vs exceedingly frō our duties, & diminisheth that zeale & affe­ction we should beare towards our spouse, and to those things which he cōmandeth vs. Hereby we may easily coniecture what great cause there is why men should seeke for such pleasures as are absent, or loue such as are present, or to be sorowfull for the losse of these worldly delights. I would prosecute this matter more at large but the reader may easily gather the remainder out of that discourse which we haue written against pleasure.

As touching the losse of our friends, The reme­dies for the fearewe haue lest we should lose our friends. 1. If they be good we can not lose them which is the last, and that which we are most afraid of: that we may the better comfort our selues whēsoeuer they die, & be deliuered frō the feare we haue of thē while they are aliue; we must consider that they are either good or euil. If they be euil it is not possible they should be good friends. If they be good, they cānot be lost: so that then we shal haue no iust occasion to feare or to complaine. For as there can not happē a greater mischiefe then to trust a deceitful & disloyall friend: so likewise there is no greater profit & commodity, then the losse of such an vntrusty companion, as all the world will confesse. But if we haue had great familiarity with any one a long time, If we loue any man for our own par­ticular or a­ny other worldly re­spect, the feare that we conceiue lest we should lose such a one is naught and wicked. and haue made triall of his fidelity and sincerity to­wards vs: haue we not iust cause (will some say) to feare least he should die, or being dead to mourne and lament for him? My friend, whosoeuer thou art that maketh this answere, I would demand of thee, whether it be in regard of thy selfe, or of him, that thou art afraid to lose him while he liueth, and lamentest so greatly when he is dead. If in this, thou respectest no man but thy selfe, that is to say, the pleasure and delight thou didst take in his company, and the profit thou didst reape by him: I say, that thy feare and forow do not proceed of any loue thou didst beare vnto him, but of the affection and loue towards thy selfe, which [Page 147]for the most part is naught and full of corruption, and especially when it propoundeth vnto vs nothing but worldly promotions, transitory honours, & temporall pleasures & delights, all which if we be dead vnto the world, we would neither desire nor wish for for. We are perswaded peraduenture, that if we should not make such shew of feare & sorow, it would be thought we did not loue our friends: and shal we not consider on the other side, that some peraduenture will thinke we make but a counterfait shew, It is better to follow our friendes then to be desirous to bring thē back to vs. and that others will thinke it is but a carnall and worldly affection we beare towards our selues? wherein surely they are not greatly deceiued: for it is most certen, that if we loued our friendes as well as we loue our selues, we would rather desire to follow them then to be desirous to bring them backe vnto vs: and when as they are gone, to make all the hast that may be to follow after. This exceeding feare we haue of the losse of our friends, is an euident signe not onely of the great affection we beare towards our selues, but also of the small loue we beare towards God. For if we did loue him as we ought to doe, The will of God accor­ding to whose pleasure wee must cōforme our selues, ought to take away this griefe from vs. A very apt and fit simi­litude. with all our hearts, with all our soules, and with all our strength. This loue would raze out the other, and make vs wholly forget it, and it would so rule all our affections, that we should loue no­thing but that which liketh him. We see that the loue of the husband tovvardes his vvife, and of the wife towards her hus­band encreaseth more and more, and that in such sort, that af­ter they be once married, they forget all other things, and study by all meanes to augment their affection, and are content to leaue both father & mother, to the end they may dwell the one with the other. And if peraduenture they fal into any aduersity, the exceeding great affection they beare the one towards the o­ther, doth make them to beare & tollerate it most patiently: as Moses reporteth in the exāple of Isaac, vvho after that he once be­gan to loue Rebecca, presently began to be cōforted, & to leaue sorovving for his mother Sara. In a vvord, vvhē as a vvomā doth once perfectly loue her husbād, though she see all her friends die before her face, yet she vvil be soone recōforted vvhē as she cōsi­dereth her husbād is remaining & in health. If then we did beare the like affection tovvard our God, no doubt but vve should be fully trāsformed into a liking of him, & our harts so wholy bent [Page]towards him, that we would thinke of nothing else. And seeing that contrary vnto the nature of all other mortall creatures, he is alwaies immutable & vnchangeable, The immu­table will of God in the loue bee bea­reth towards vs. & therefore if we perse­uere in his feare, we shall neuer be depriued of his comfortable presence: shal we not thinke that this, with the consideration of our loue aboue mentioned, shall be sufficient to make vs rest contented not onely in the losse of our fathers, our mothers, our children, & other our friends & acquaintance, whensoeuer they die, His bounty & promises. but also in all other afflictions whatsoeuer? besides that the feare (whereof we nowspeake) is an euident token of the small affection we beare towards God, it is a very manifest argument also of the distrust we haue in his promises, which if they were wel imprinted in our hearts, would make vs quiely rely vpon him, & would wholly deliuer vs from all those vanities, which doe so wonderfully disquiet vs. For if we would commit vnto him the custody of our bodies, our soules, our liues, and whatsoeuer we haue els, & rest assured that nothing perisheth that is cōmitted into his hands: why should we not trust him with the keeping of our friēds? is it not sufficiēt for vs, that he hath giuen vs his word, wherwith he hath assured vs to take vs into his protectiō, & hath bound himself so to blesse vs, that nothing shal happen vnto vs, but that which shalbe for our profit? If this be true, as indeed it is most certen, what should we feare either in regard of our selues, or our children, or friends or vvealth & riches vvhich are as vvell taken into his custody, as vve our selues, & for our sakes cōprised & cōprehended vvithin his fauour & protectiō? seeing that in the beginning it hath pleased him to giue vs the knovvledge of our friends, & by his grace & fauour hath enclined them vnto that friendship & amity, vvherof vve haue had triall & experience by conuersing vvith them, vvhich is the special occasion that vve do so greatly lament them after their death, I vvould knovv if that herein he hath not shevved vs speciall grace & fauour? or vvhat reason is there, vvhy vve should thinke that he vvill diminish his loue tovvards vs, vvhen as he hath taken them avvay? seeing that he is alvvaies our god, whether he doth impouerish or enrich vs, exalt or debase vs, wound vs or heale vs, threaten vs or smile vpō vs. If any wil say that we haue offended him, & that by reason of our sinnes, we haue deserued that our friendes should be taken [Page 148]away from vs, I likewise demand, The losse of our friendes ought not to make vs thinke that God hath re­iected vs. if at such time as he gaue them vs, we were more holy and more worthy then now we are: and that in respect hereof hee were bound to doe vs so great a plea­sure, and if that his anger (which is most fatherly and mild, ten­ding onely to this end, to make vs remember and acknowledge our faults, and fauourably to correct those imperfections that are in vs) be not as much or more necessarie sometime, as his loue and fauour, whereby (as indeed we are wonderfully cor­rupt) we are imboldened rather to worke wickednes and to for­get his louing kindnesse, then to amend our liues, and to serue him in truth and sincerity? If then, Whatsoe­uer God doth it is for our good. he doeth alwaies shewe him­selfe a most louing and kinde father toward vs, giuing vs friends and taking them away from vs, according vnto his good plea­sure; why doe we rather complaine of the one then of the other? why doe we not with David alwaies praise his holy name? and say with Iob, God sometime giueth me great comfort by my friends, and now it pleaseth him to take it away from me, that which he doth is very iust and righteous, his name therefore be praised in all things. For although he often changeth and alte­reth our estate and condition, yet is he alwaies the same, & like vnto himselfe, that is to say, both in prosperitie and aduersitie, what countenance soeuer hee seemeth to shevv outwardly, yet inwardly he carieth the same affection towards vs. VVee loose nothing so long as God remaineth with vs. Though that he take away our goods, our parents, our children, our friendes, our seruants, our health, our quietnesse, our liues, fire and water, yea and the earth to, yet there will be some thing remaining, seeing he is the inalienable possession of his Church, and of all such as repose their confidence in him: and so long as he remai­neth with vs, we shall neuer want either friends, riches, fauour, pleasure or power: for all these are comprehended in him alone. We can not be vnhappy, Psal. 33.12. and 144.15. 1. Sam. 1.8, 10. for blessed is that nation whose God is the Lord, as the Prophet saith, we haue then no iust cause to complaine: for misery is the occasion of complaints. Elcana seeing Hanna his wife mourne, and lament, for that she had no children, said to comfort her withall, Hanna why weepest thou? God is suffi­cient for vs: and nothing sufficeth without him. and wherefore is thy heart sorowfull? am not I better vnto thee then ten sonnes? In like maner, when we loose all, and that we haue nothing left but God alone, wee ought to consider (the [Page]better to comfort vs withall) that he is better vnto vs, then all o­ther things whatsoeuer, and that in enioying of him we haue as many friendes, kinsfolkes & acquaintance, as much riches, glo­ry & honour, It is a­gainst reason that we shuld preferre that which is mortall & tran­sitory, before the cōpany of God and his angels. and all other good things whatsoeuer as we can de­sire. If there were such a gentleman in this land, as would not be content to liue in the fauour and presence of his prince, and in the friendship and amity of the great and noble lordes of his court, would not euery one iudge him a very proud & arrogant fellow? In like maner do we shew our selues too hauty and high minded, when as being not content to liue in the company of God and his angels, we seeke to associate our selues with base and beggarly companions. And such are all our mortal & mu­table friends, of whom we make such great reckning & account. With the consideration whereof we may comfort our selues as did Abraham, when he should haue sacrificed his sonne Isaac according to the commandement of God. God may restore our friends vnto vs againe, or else may giue vs newe which shalbe better then the old. And we may be well quieted, considering he may raise and restore them againe, as well as he did Lazarus, the widowes sonne, & the daughter of the ruler of the synagogue: or else giue vs newe, which shalbe as faithfull & as affectionate as the old. For the hand of the Lord is not shortned (as Esay saith) that he should not be able to saue vs, neither is his eare so stopped, that he can not heare our cries and cōplaints. Let vs not think then that we shalbe without friends. For (as one of the old writers saith, & that very wisely) God hath so desposed of vs in this worlde, that as one the one side we haue friends for our cōfort, so on the other side we haue enemies for to exercise vs & to bridle our affections: & contrariwise that as we haue enemies who study cōtinually to pick quarrels against vs, The great number of our enemies, bewraieth our imperfe­ctions, and teacheth also rightly to vse our friends. so we are neuer destitute of friends, who seeke by all meanes to support & vphold vs. It is very true, that the one sort is more common then the other: by reason that the nature of carnall men is more enclined to hatred and harme, then to loue and the seeking of one anothers benefit and cōmodity: and often times through our ingratitude, we either lose or alienate our friendes from vs, & procure vs many enemies by reason of our offenses: and many times likewise, God taketh them from vs, lest through the continuall company of them, we should be so affectionate towards them, that we forget the loue and zeale wee ought to [Page 149]beare towards him. And we should consider, that as friends are precious treasures, so are they very scarse and thin sowne. More­ouer one sincere and entire friend, such an one as it pleaseth God to giue vnto those, who trust in him, is more forceable & auailea­ble to comfort vs, then ten enemies to grieue and vexe vs. Let vs ne­ver be afraid least we shall want friends so long as we trust in God: seeing that if men will not pleasure vs, the bruite beastes will seeke to aide vs: as may appeare by many exam­ples. Luke 16.21. And this is the reason (will some say) that maketh vs so greatly to feare the losse of them, seeing that among men, who naturally are trecherous, malicious, and deceitfull, it is so hard and diffi­cult a matter to finde a true and [...]rustie friend. Whereto I an­swere, that if our brethren will refuse to helpe us, strangers and alians will be our friendes: as appeareth by the example of Io­seph, David, and Daniell, who beeing hated and persecuted of their owne friendes, found great fauour and comfort at the hands of strangers and infidels. If all men would band together against vs, yet the beasts would ioyne with vs, and seeke to sup­port and sustaine vs: As it is recorded of the rich mans dogges, who being more full of pity and compassion then their master, licked poore Lazarus sores, seeking thereby to ease his griefes, and to asswage his sorrowes: And likewise the Rauens, who nourished, and fedde the Prophet Elias, 1. Kin. 17.6. when he was persecu­ted and hated of all men: And also of the beares, who deuou­red fourtie and two children of Bethel to reuenge the wrong, which they offered vnto Elizeus: as also the Lyons, Looke the ecclesiasticall histories. who spa­red Daniel in the caue: and those fierce and sauadge beastes, who being brought foorth to deuoure the martyrs, would not hurt them or come neere them. And of the swine, who so re­uerenced them, that they would in no wise touch their bodies, though the cruell tyrants, to the end to procure them to eate their bodies, had caused their bellies to bee stopped full of corne: And likewise of the Hartes and Goates, who did vo­luntarily offer themselues vnto Saint Basils parents, to be ta­ken and killed at such time as they, fleeing the persecution, were constrained to retire themselues into the forrests of Cappa­docia, and there to remaine in great misery & distresse the space of 7 yeres: And of the Whale, who put Ionas into his belly, as in­to a place of libertie, to preserue him frō the violence of the wa­ters, & to saue him frō drowning: And the fish, which brought Peter mony to pay tribute for him selfe and his master. If men [Page]and beasts should forsake vs, The sens­les creatures will indea­uour to helpe such as trust in God. Exod. 14.21. the sencelesse creatures would aid vs, as experience hath taught vs. The sea parted in sunder to make a passage for the children of Israel and ouerwhelmed their enemies who pursued them to bring them backe into sla­uerie and bondage. The heauens rained downe great haile­stones vpon the Amorites, who were assembled against his people, Iosh. 10.11. Iosh. 10.12. and their leader and captaine Ioshua. The Sunne and the Moone stoode still in Gibeon and Aialon, for to fauour and further their victory, and to take away all hope from ther ene­mies, 2 Kin. 2.11. to escape and saue themselues by flight. The fire serued Elias to destroy his eneinies, and to cary him into heauen: and likewise to the three young men that were in captiuity in Baby­lon for their deliuerance, and freedome. The windes seemed as it were, to goe to the warres in the fauour of Theodosius, and like valiant bandes of couragious souldiers assailed his enemies, and by their violence brake their array, If we haue no friends in the world, we shal haue the angels in heauen and Christ Iesus for our com­forters. and gained him the vi­ctorie. If neither men, nor yet these earthly and terrestriall things, will be our friendes, the angels in heauen will be ready to waite on vs for our good, as they did vpon Abraham, Iacob, Ioshua, Ezechias, Tobit, and S, Peter: and if they will not, Christ Iesus our head (betweene whome and vs there is a perpetuall alliance, and an inuiolable amitie) can not possibly deceiue vs, seeing hee hath bene so louing and affectionate towards vs al­readie that he hath bene content to die for vs. And if so be then, we repose our confidence in him, we shall easily passe ouer all other dangers and perils whatsoeuer. We shall not neede then to feare, Besides the former reme­dies he shew­eth, that to torment our selues ouer much for the death of our friends, argu­eth ignorāce, which is also ioyned with infidelitie & despaire. that so long as vve are in the fauour of God, vve shall vvant friends: seeing that all his creatures shal be ready to vvait and attend vpō vs, for our pleasure & cōmodity. I do not meane, that they shall seeke to make vs laugh, and to fill vs vvith sport and pastime, but that they shalbe continually attendant vpon vs for our vvelfare, and be ready to succour vs vvhensoeuer vve stand in neede.

Hitherto vve haue prooued, that this greatfeare vvhich vvee haue of the losse of our friends, is a manifest argument of our infidelity and distrust in Gods promises, and argueth very mani­festly the vaine and foolish conceits of our mindes. For if it be a naturall and an ineuitable thing, that our friends being mortall [Page 150]men, must needes dye and depart from vs, why do we conceive of it as though it were casuall, and might by some meanes bee eschewed, seeing that there is no more reason, why we shoulde feare those thinges that may in no wise be avoyded, then to hope for such thinges as may not possibly bee obtained: and hereby also we make our selves altogether vnfitte to present our petitions vnto the Almightie for them. Chap. 1.7. For as Saint Iames sayth, where there are such doubtes and staggerings there can be no faith: without the which, neither we our selves, nor our prayers can be acceptable in his sight. And I can not tell whe­ther our distrust and infidelitie bee an occasion to moove him to take away our friendes, and thereby to punish and afflict vs. Let vs conclude then, that wee ought not to feare the losse of our friendes, neither in respect of them, nor of our selves. For if our feare proceed of the consideration of some daungers like to ensue afterwardes, what harme can there be in death? shall not their bodyes returne to the earth, and there rest in assured hope to be raysed vp at the latter day, and their soules into heaven, vn­to him who first gave them? If it be so, and that by this meanes the one be delivered from labour, from sickenesse, from povertie and olde age, and the other from a thousand sorrowes, griefes, cares, and vexations whereto it was subiect, to rest in peace and quietnesse for ever, and to enioy an everlasting happinesse and felicitie, why should we be afrayde least they should dye? or la­ment so greatly when as they are dead?

Let vs suppose that our friendes were in Abrahams bosome with Lazarus, We ought also to consi­der the hap­pie exchange that they make, which wilbe a great meanes to asswage our sorrowes. reioycing and making merrie in the middest a­mong all the godly olde Fathers: or in Salomons Courte hea­ring his great and excellent wisedome, beholding his glorie, and the magnificence of his house: or in that terrestriall Para­dise with Adam and Eve, and in full fruition of all the pleasures and profites that were there; participating of the pleasant fruites, sweete savours, and beautifull walkes; receiving, as it were, the hommage and allegiance of the wilde beastes, who come in all humilitie to acknowledge them for their soveraigne lordes: or at the table of the King with their marriage garments, drinking of the cuppe of immortalitie, and hearing of the melodious har­monie of Angels: or in the Temple of Sion glittering with gold [Page]and precious stones, and resounding with the praises and accla­mations of the people, in telling and shewing foorth the won­derfull goodnesse of God: or in the mountaine with Peter, and to be ravished with the exceeding pleasure in viewing the glitte­ring brightnesse both of the face and garments of Christ Iesus: or in a most glorious and beautifull pallace, beholding all the rare and exquisite things, which appeare in every parte and cor­ner thereof, fully enioying all those pleasures, which have bene most excellētly painted out & described by others. I would know if our friends were in such estate and condition, as is before men­tioned, whether we should haue any occasion to lament and be­waile their deathes? If then after their departure they be better then we can imagine, and yet we will needes be sory for them, it can not be in regarde of any love we bare towardes them, or for any feare we haue, least they should not be at their rest and quietnesse.

Who hath heard at any time, that those who have dyed in the faith of Christ Iesus, Those that dye well, and be once in heaven, ne­ver desire to returne to the earth a­againe. ever complained, or were not content with their estate and condition? or were sorie that they had left the pleasures, riches, and friendes, which they had in this worlde? or that they preferred them before the ioyes of hea­ven, and therefore sought to returne againe into the earth? Wee have read of many, who are departed out of this worlde full of dayes (as the Scripture saith) and who, notwithstanding the ease and pleasure which they enioyed here, did neverthe­lesse fervently desire to bee gone, and to bee delivered from hence: but on the contrarie, wee never heard of any that were desirous to shunne the life to come: or that with any continuance of time coulde bee satisfied, or ever set his mind vpon any better thing, or desired to chaunge his ioye and pleasure? And there is one principal marke, whereby wee may knowe the difference which is in the pleasures of either life: For that there is no comparison betweene terrestriall and celestiall pleasures. and that is, that though in this life there bee an innu­merable sorte of pleasures, yet there is none so agreeable to our humours, but that at length wee are wearie of them, and finde a kinde of bitternesse in them, which wholly dis­pleaseth our taste: but in the other there is an everlasting and continuall delight. Seeing then that wee can pleasure [Page 151]them with no better thing, nor wish for any ioy but such as they have the full fruition of, after their deathes, I may well conclude, that it is a verie vaine thing for vs, either in respect of them, or in regarde of our selves to feare, least they should die: and that among all the external and outward accidents which may happen vnto a faithfull man, there is not one which should feare or discourage him.

For the better vnderstanding here of, remedie; against the feare of the travaile and labour of our bodies in our vocations & callings. it is requisite that we dis­course in like maner of other feares & terrors, which may happen vnto vs. That which we are most afraid of in our bodies, is either labor, deformitie, imprisonment, diseases, old age, or death. Vn­der labor I comprehend the travel, paines, and afflictions which men through zeale, or malice do either iustly or injustly procure vs. As touching travell, we ought neither to flie it, nor to feare it. For this is a thing ordeined of God, & decreed by him, It is ordei­ned of God. that eve­ry man should participate thereof: and is no lesse profitable for the health of our bodies and soules, then idlenesse is hurtfull and incommodious both for the one and the other. Were not this a goodly feare, to be afraid to walke in the generall vocation of all creatures? and that which is more, to follow the example of our heavenly Father, and of his Sonne Christ Iesus our Saviour: God & all his creatures may serve vs for an exāple both which have bene continually occupied even from the begin­ning vntill this day? Or what maketh vs so griedily to hunt after riches? is it not that we are perswaded that by this meanes wee shall live at our pleasure and ease, without doing of any thing? though that indeede this should be the principall reason, Jdlenes is the worst vice of all others. that should make vs be afraid of them. Contrariwise we doe not ab­horre povertie, but only because we are afraide, least we shoulde be compelled thereby to travaile and take paines: though that for this cause it shoulde seeme the more tollerable. Thus wee may see how disordered and vnruly our nature is in every thing. For if we did rightly consider the matter, we ought not so greatly to feare beggerie as Idlenesse, nor to affect riches more then la­bour and paines taking. I purpose not to speake further hereof at this present: for that I have discoursed of it alreadie in a­nother place. Remedies against af­flictions.

As concerning afflictions, it is not possible to avoid them: and therefore we ought not to feare them more then we do the labor [Page]and travaile of the bodie: They can not be avoy ded. for it were a vaine thing to feare that which wee can not avoyde, and to studie to eschewe that way wherein we are compelled to walke. Nowe it is most certen, and a thing long since resolved vpon, that we must enter into the kingdome of heaven by a very narrowe and straight passage: that is, Acts. 14. 2. Tim 2. (as Saint Paul saith) by many tribulations: why doe we not rather seeke then valiantly and constantly to beare and en­dure them, then foolishly and cowardly to avoyde them? Doe we thinke that the devill, betweene whome and the seede of the woman there shall be continuall hatred, may be reconciled and be in peace and amitie with vs? Shal we be perswaded, that God will permit his Church to live as it listeth, They are necessarie. and give libertie to his children to live at their pleasure? or that he will at any time cease his corrections, whereby he maketh vs to vnderstand his wrath­full displeasure against sinne, and to feele our owne wantes and imperfections? what repentance, faith, and humilitie shoulde we have? what confession of our sinnes, or prayers for forgive­nesse would there be in the Church, if wee were not exercised with crosses and afflictions? Examples. Would David, Manasses, Nebu­chadnezzar, and the people in the captivitie of Babylon, ever have so earnestly besought the Lorde to turne vnto them, and in pitie and compassion to looke vpon them, if they had not bin compelled thereto, by the miseries and calamities whereinto they were fallen by reason of their sinnes? and what would be­come of our rebellious flesh, if the concupiscences thereof were not continually mortified with torments and vexations? Moreover, They are profitable. is it not convenient, that (according vnto the eternal purpose of God) all such (whom he hath elected) should be con­formable vnto the image of his Sonne, to the ende that before they have part of his glorie, they should also be partakers of his death and passion? and seeing that all our sufferinges in this worlde serue to no other ende, but to the manifestation of Gods glorie, and to make his bountie and mightie power more mani­fest or evident: or to confirme the trueth of that doctrine which we beleeve, and to sowe, as it were, the field of the Gospell of our Lord and Saviour: They are honourable. or else to discover the malice of the devill and the world, and the great hatred that both of them beare vn­to Christ Iesus and to his Church: or to fight against the power [Page 152]kingdome of darkenesse: or to make vs meditate of those things that are above, and to lift vp our mindes from the earth towards heaven, where Christ sitteth at the right hand of God the father: or to withdraw vs from the love of this miserable life, & to make vs altogether seeke after God: Seeing (I say) that all adversities & miseries whatsoever, tend to one of these endes, shall not this be sufficient to clense vs from this feare and dread, and make vs ready ioyfully to suffer whatsoever it shall please God to lay vp­on vs? & that which is more, we are assured by his word, They are pleasant, and accompanied with vn­speakeable ioyes. that he will be with vs in the middest of our tribulations, to ayde and strengthen vs, and by comforting vs inwardly by his spirit, to as­swage the bitternes & grievous vexations which might happen to our soules: & that what rigour & severitie soever he sheweth, yet he alwayes retaineth a fatherly affection towardes vs: & al­though our suffrings be very short and of small continuance, yet notwithstanding they bring vs an everlasting glorie: & though our temptations doe not exceede the power he hath given vs to resist them, yet they purge and clense vs, They are testimonies of our salva­tion. as fire purifieth and tri­eth the golde in the fornace. If we would further consider, that afflictions are evident tokens of the favour of God towardes vs, that they are common to vs with all the true children of God, and that they are the meanes to bring vs to the kingdome of hea­ven, which is the ende and vttermost boundes of our hope: we must then of necessitie inferre one of these two; that either in be­leeving we shall not be afraide of afflictions; or if we doe feare them, it is by reason of our vnbeleefe and incredulitie. And who is there, that is not perswaded that it proceedeth of this, (as one saith) that we are counterfaite gold, and therefore that we feare the touch stone: and that if we had builded vpon the foundati­on which is Christ, golde, silver, and precious stones, we shoulde never be afraide least our workes shoulde be manifested in the day of the Lorde? A good conscience never fea­reth afflicti­ons. but being perswaded in conscience that wee builde with strawe and stubble, we can not choose but be time­rous and wonderfully afrayde to come neere the fire, least there shoulde be any tryall made of our workes, or that our fayth shoulde melt away in temptation as waxe against the Sunne, and thereby make it manifest, that it was a false and a counter­faite beleefe. And therefore it is a verie cleare case, that all this [Page]great and exceeding feare, whether it be of any daunger like to fall vpon vs, or of any torment or vexation like to happen to vs, proceedeth of nothing, but of the sting of a guiltie conscience, and the weakenesse of a feeble faith. Sundry com­parisons sitte for this pur­pose. Doeth the house that is builded vpon a rocke, feare least the raine or hayle shoulde fall vpon it, or that the windes shoulde blowe, or the waves beate against it? Doeth the medowe or the fielde which hath suffici­ent moysture, feare the drought and heate of sommer? Shall the tree that is planted by the water side, feare least his leaves should wither? Or the pot which is well and workemanlike made, least it shoulde be put into the furnace, seeing that this is most requi­site and necessarie to harden and strengthen it, and thereby to make it more lasting and of greater continuance? Tribulati­ons likewise are verie necessarie for the exercise of the godly: Rom. 5.3. and when as wee consider with Saint Paul, that they bring foorth patience; and patience experience; and experience hope, which is not ashamed, because the love of God is shedde a­broade in our heartes by the holy Ghost, which is given vnto vs: we ought not onely to bee free from feare, but to reioyce and to be exceeding glad. We doe very willingly take that phi­sicke, They choke and strangle our sinnes. which wee suppose will take away corporall diseases from vs, though that the operation be very vncertaine, and that wee bee deceived oftentimes by reason it worketh so small effect. How then can we excuse our selves, when as we are afrayde of those afflictions, Without them wee are in danger to rotle in our iuiquities. which it pleaseth God (the most excellent and skilfull Phisition that ever was) to laye vpon vs; though that we be vncerten when they shall be taken from vs; seeing they can not be but very wholesome for so many, as will vndergoe them willingly and of their owne accord. We oftentimes seeke for surgeons at home in their houses to launch, seare, yea and to cut off the putrifyed members of our bodyes: we are content they shoulde binde and tye vs, to the ende they may dresse vs at their pleasure: we suffer all things patiently, and besides our har­tiest thankes, wee are content to recompence them for their paines. Wherefore then are we afraide to commit our selves in­to the handes of our God? Is it, because he is more rigorous, or of lesse experience and skill, lesse carefull, or that he asketh more for his paynes, or for that the diseases of the soule are lesse dange­rous [Page 153]then those of the bodie? what shall wee answere hereto? If wee will speake the trueth, wee must frankely and freely con­fesse, that the principall occasion hereof is this, that on the one side we doe not fully knowe the frowardnesse and rebellious nature of our flesh, They are doubted of, but of infi­dels and mis­creants. neither the necessitie we haue to mortifie and subdue it: and on the other side, that we put not such affi­ance and trust in Gods promises, as we doe in other his crea­tures: neither doe we beleeve that the afflictions and adversities which he sendeth, are for to correct, admonish, and scourge vs: as well as his blessinges are to comforte, to strengthen, and encourage vs. For if we were well perswaded of this, that God, what countenance soever he sheweth towardes vs, yet notwith­standing alwayes beareth the like love and affection to his children, and that all his counsels and actions tende to our profite and commoditie, as well when he woundeth vs, as when he healeth vs, we would as willingly receive his blowes as his blessings: or at the least this perswasion would halfe diminish the feare wee haue of his roddes and corrections: He which abhorreth them shall perish with the world. or if we did knowe the value of the ioyes and pleasures of this world, and on the contrarie the austeritie and rigour of God towards his chil­dren, we would seeke diligently to imbrace the one, and studie carefully to avoid the other. But as we see by experience that it is a verie difficult thing among men, to knowe a true friend from a fayned flatterer: so likewise without the spirite of vnderstan­ding, and that God by his especiall grace and favour vouchsafe to open our eyes, it is impossible that ever we should knowe the loyaltie and synceritie of his love, and that wee be not abused by the deceitfull shewe of the worlde, and being once seduced, that we desire not rather to bee drawen by the smyling counte­naunce and entising shewe thereof, Those which seeke to eschewe them, thinke scorne to be the schollers of Christ Ie­sus, and so they perish in impietie & ignorance then to bee rebuked there­by for our affection and zeale towardes our God. We see that among schollers such as are idle and dull of vnderstanding, are continually afrayde least their masters shoulde heare them their lessons, and thereby finde and trye out their sluggishnesse and doultish ignorance; whereas on the con­trarie, such as are paynefull and ingenious, desire nothing more, then to bee often examined: and there is neyther seare nor dread that will make them give over their bookes. [Page]In like manner, that which maketh vs feare the afflictions and crosses of this worlde, which are the schooles and discipline of the Lorde, is, for that we are verie vnwilling to take any paines. For if we were desirous to knowe howe greatly God detesteth sinne, what that repentance and confession is, which we ought to make in the Church; and generally, what mortification the frailety of this life, and the vanitie of all thinges in this worlde are, and howe for this cause we ought to withdrawe our hearts from such transitorie thinges, and apply our selves thorowly to the searching and finding out of that which is stable and per­manent; to turne wholly vnto God; to trust in him; to offer our prayers vnto him, with many other principall poyntes of our religion, which will never be throughly imprinted in our me­mories, vntill by the motion of the holy Ghost they be often remembred in afflictions, we woulde not so abhorre and detest them as we doe: but by reason that we have guiltie conscien­ces, and are privie to our small and weake faith, and for that we haue wickedly bestowed our times heretofore, and minde not to amende hereafter, this maketh vs become trewantes and runners away from the schoole, and to come to our tryall as sel­dome as may be, fearing least that shoulde be discovered, which we woulde gladly keepe secrete, and that our vizarde beeing once taken away, our hypocrisie shoulde be layde open to all the worlde: whereby it may easely be conjectured, whether it be the wisedome or the follie of our heartes, which maketh vs so carefully to avoyde afflictions. If we were well perswa­ded of that which is alreadie spoken, as well of the assistance of our God to enable vs to beare all adversities; as of his promi­ses, whereby he hath bounde him selfe to deliver vs from all pe­rils and daungers whatsoever, this vaine and foolish feare would soone cease and come to an ende. Whether then we consider the necessitie of them, or the cause whereof they proceede, or the profite and commoditie which doeth ensue of them, or the end whereto they are referred, there is no reason why we should abhorre them, or seeke any meanes to avoide and eschew them. And thus much concerning the travaile of the bodie.

Let vs nowe come to deformitie, which is eyther naturall or casuall. If it bee naturall, wee can not possibly avoyde it, [Page 154]and then by consequent we ought not to feare it, neither should we be sorie for it, if we would consider these foure things. First, It lieth not in our power to amend it. that it lieth not in our power to amend it. For who is there that being borne with one eie, crooked, lame, or starke blinde, that is able to amend his imperfection? Secondly, that God hath the the same power and authoritie ouer vs, that the potter hath ouer the clay, to frame and fashion vs, some to honour, and some to dishonour, as shall seeme best vnto him, and yet there is no rea­son why wee should complaine or be grieued thereat: Wee must be content with those gracei it plea­seth God to bestowe vpon vs. and ac­cording to the example of the foote, which is not discontented though it be not framed in such dignitie as the hand, the eie, and the other members: so likewise must wee be contented with such graces and gifts, as it hath pleased God to impart vnto vs. Finally, we haue deserued, by reason of our manifold sinnes, to be as deformed in all parts of our bodies, Wee haue deserued worse, by rea­son of our sinnes. A certaine mōster which had 3. heads, one like a ly­on, an other like a goate, and the third like a dragon. as we are corrupt in the seuerall faculties of our mindes. And if therefore we were made like vnto an other Chimera, or any other prodigious monster; whom should we blame therefore, but our selues, who haue de­serued thorough our vngratefulnes towardes God, to beare the marks and skarres thereof in our bodies, all the daies of our life? What had the serpent done, more then we; that he should be so sodainly transformed from a beautifull shape, into the most hi­deous and ougly monster of all other? Who hath not offended as grieuously, as Lots wife, which was turned in to a pillar of salt? or Nebuchadnezzar, who was driuen from the companie of men, to dwell with the beasts in the fields, to feede as an oxe, and to be wet with the dewe of heauen, vntill that his haire was like vnto Eagles feathers, and his nailes vnto birdes clawes, beeing wholly altered from the fashion of a man; knowing no man, nor being knowne of any? and if God should make vs like vnto the most deformed monsters that euer were, yet were the shape of sinne, wherewith we are clothed, more horrible and feareful, then they; if he would not vouchsafe in mercie to amend it. Wee should haue then no iust cause to complaine of our God, He sheweth that our na­turall defor­mitie is the most fearefull of all other. if wee were borne such, as we are conceiued, that is to say, most filthie and most imperfect creatures. And if so be we will make a ver­tue, as it were, and reape any benefit by these naturall imperfe­ctions, we must vnderstande, that they are the moniters and ad­uertisers [Page]of sinne and corruption. They teach daily more & more to re­forme the in­warde man. For first of all, sinne is the masse or heape out of which they are framed, to the ende that thereby we may the rather take an occasion to condemne it, and in great humilitie to confesse so much all the daies of our liues. Secondly, they should be as spurres to pricke vs forwarde to the studie of vertue and godlinesse, to the ende that if so be wee can not wholly deface this our naturall deformitie, yet at the least wee may couer it in some sort, imagining howe odious we shall be in the sight of God and man, if as Homers Thersites, we be blind, crooked, and lame both in bodie and minde, and for to encrease the deformitie of the one, we adde also the other, either by our carelesse negligence, or deliberate mallice. Finally they ought to raise vs vp, not only in the consideration of the peace and tran­quilitie of the minde; but also in the meditation of the glorie which we hope for in the kingdome of God: They shuld make vs the more earnest­ly to affect the kingdome of God, & that blessed im­mortalitie. when as through his mercie it shall please him to deliuer vs from this naturall cor­ruption and stinking rottennesse, wherewith wee are nowe clo­thed; and put vpon vs the rich robes of immortalitie and incor­ruption, and make vs like vnto the glorious bodie of his Sonne, whose death and resurrection we ought continually to remem­ber, as the very foundation of all our hope. If we would make this vse of our naturall imperfections, we would not be so great­ly afraid of them as we are, and we would be much better con­tented, when as wee see other men better made and fashioned then our selues.

If our bodily imperfections and deformities be casuall, Remedies against casu­all deformi­ties. they proceede either of vice or of vertue. If of vertue, we may boast and glorie of them, as well as did Saint Paul, and reioyce that we beare in our bodies the marks and tokens of our Lord Iesus: If they pro­ceede of ver­tue, wee may glorie in thē. Examples. and so did the Apostles, who were very ioyfull, when as they were brought to the Iudges, accounting it an honour to suffer for his Name, and the aduancement of his glorie. And doeth not Christ Iesus, Iesus Christ and his disciples. through a wonderfull manner, as yet, retaine the woundes which he receiued vpon the crosse for our redempti­on, in his side and handes? to the ende they may serue for an euerlasting testimonie of the loue which hee beareth vnto them, for whose sake hee was content to receiue them, and to shew his great valour and courage, which he vsed in the battell [Page 155]gainst his enemies, and of his obedience towardes his Father, which was euen to the death of the crosse, and of his patience in forbearing those wrongs which were offered him, as well for the confession and defence of the truth, as for the redemption & deliuerance of his childrē. Spiridion. It is reported that Spiridion (who had one of his eyes pulled out, and one of his legges broken in that great persecution vnder Dioclesian) beeing deliuered from those cruell tyrants, and comming before the Emperour Constantine, who suceeded in the Monarchie, was imbraced of this great & noble Prince, who with marueilous reuerence kissed that place, out of which the eye was pulled, esteeming that part worthie of singular honour, and the most excellent of all the other, which had bin wounded for the Name of Christ Iesus, and tormented for the confession of the true God. The iudge­ment of the heathen a­greeable hereto. Alexander. The very heathen themselues were not ignorant hereof. For Alexander the great, seeing his father lament, for that he had receiued a wound of a dart in the warres, that made him halt, which thing he thought, did great­ly disgrace him: saide to comfort him withall; that it could be no dishonour or shame vnto him, to carrie the visible markes of his valour and prowesse. Wee neede not then be afraide of the brusing of the flesh, or breaking of the bones, nor any other skarres or woundes what soeuer, whereby our vertue and wis­dome may be iustified. But what shal we thinke of those, If they pro­ceede of vice, we haue iust cause to be a­shamed of them. which proceed of our vice & wicked cōversatiō? as, when a mā hath his eares cut from his heade, or that he be branded in the hand for some the euerie, or hurt with some halbert, for runnning about in the night, whereby he becommeth lame all the daies of his life, or his face disfigured with the poxe: or in a word, when as the spots of his sinne are apparant vpon his bodie: shall he not be exceedingly afraid of these mischiefes? Yes verely; seeing they are the punishments of our sinnes, and the apparant signes of Gods wrath, the which we ought the more earnestly to consi­der of, to the ende we may the more carefully eschewe all the oc­casions which may irritate and prouoke his irefull displeasure a­gainst vs. Notwithstanding, he which is deformed, They serue to bridle vs, and to make vs vertuous hereafter. may turne it to his commoditie. For seeing that all of vs are as ready to forget our faults, when they are committed, as we were prone to cōmit [Page]them: and that it is very dangerous, least by being forgetfull, we should become obstinate, and beeing obstinate, should procure our selues a speedie ouerthrow: it is very expedient, to the ende they may be the better remembred, that they be engrauen vpon our bodies, that beeing continually in our sight, they may be a meanes to humble vs, and to make them as vnpleasant as may be, that so being throwne downe in the sight of God, we may be the more apt and fit to be at attonement with him, and hee the sooner brought to be reconciled vnto vs: and to be a warning for vs to liue more holily and vertuously afterwards. And this was the reason, 2. King. 5.27. why the leprosie of Naaman was laide vpon Ge­hazi, and vpon his posteritie for euer, to testifie his greedie co­uetousnes and desire: and that Vzziah, offering contrarie to the commandement of God, incense vpon the altar, and ambitiously vsurping the high Priestes office, was foorthwith stricken with leprosie; and therefore was constrained to dwell in a house a­lone by him selfe all the rest of his life: and that Zacharie, not beleeuing the wordes of the Angell, became dombe, vntill those things which had beene forespoken were accomplished: to the end that euery one of them, bearing his marke vpon his bodie, and his condemnation written (as it were, in capitall letters) vp­on his forehead, might haue occasion to reade and remember it oftentimes, and be mooued thereby to seeke for his grace, and to amend their liues. And therefore to finish this discourse, touch­ing corporall imperfections, whether they proceede of nature, or by chaunce, either of vertue, or vice which is in vs, wee shall haue alwaies the meanes (if wee consider that which is alreadie said) either wholly to purge vs of this feare, or at the least to mo­derate and asswage it.

The third affliction which we are afraid of, Remedies against the feare of cap­tiuitie. is, least our bodies should be captived and depriued of their libertie, which is the most precious and excellent treasure that we can attaine vnto in this world, and that we esteeme most of all other things what­so euer. Which I would easilie agree vnto if we did vse it wel. But the abuse thereof is so common and vsuall, Wee must vse our liber­tie better the for the most part we doe. that we shall not finde one of a thousand, which is at libertie, but he doth straight­waies turne it to a licentiousnes of life, and like a wild beast new­ly escaped out of the snare, rangeth vp and down whether soeuer [Page 156]his fancie leades him. As often as I consider this, I cannot but wonder at the horrible disorder and corruption of our nature, which doth so monstrously abuse all the graces and blessings of God: and I stand in doubt, whether I shal defend this paradox, Servitude sometime better then libertie. or not, that seruitude is better then libertie. At the least I dare say, that oftentimes it is more expedient for a man to be poore, then to be riche, seeing that riches puffeth vp our hearts, and fil­leth vs full of pride and foolishnes, depriuing vs of the grace of God, who abhorreth and detesteth all loftie mindes: whereas on the contrarie, pouertie humbleth vs, and bringeth vs to di­strust in our selues, and by that meanes draweth vs the neerer vnto him, by making vs the more capable of his grace: so also is it requisite to restraine the concupiscences of our flesh, that wee be rather in bondage, then at such libertie as we desire, which is the spring and fountaine from whence there floweth such hor­rible sinnes and corruptions, as nowe raigne in euery corner of the world. Eccles. 4.14. It falleth out oftentimes (as Salomon saith) that one commeth out of prison for to raigne; when as he that is borne in his kingdome is made poore. Ioseph. Charles Mar­tel. Which is plentifully prooued by many examples. Ioseph was taken out of prison, and made ruler ouer all the land of Egypt. Charles Martel beeing long detai­ned in prison by his enemies, shortly after ouerthrewe and dis­comfited them, and in recompence of his noble valour, was created Major of the Frenchmen, which was the second place of honour and dignitie in the Realme. King Ma­thias. King Mathias, who was one of the most mightie, fortunate, and magnificall Princes, that euer was in Hungarie, was taken forth of prison, where hee had long before beene kept by his predecessour, and with great pompe led to Buda the principall citie in the realme, and there crowned and installed in the kingdome. And it is not long since that the Earle of Richmont, The Earle of Richmont. who had beene detained in Bretaine, liuing in great want and necessitie, for the space of ten yeeres or more, with the small aide that was giuen vnto him by one of the French Kings, returning into his countrey, Examples of such as haue fallen from high places into misera­ble servitude and van­quishing King Richard in a bloodie battell, was crowned in the fielde, and acknowledged of the English nation for their soue­raigne lord. As concerning Kings and great Princes, who haue beene depriued of their estates and dignities, & haue fallen from [Page]great honours and riches, into a most wretched and miserable e­state: who is there that can remember them all, or make a cata­logue of their calamities? Valerian. Ʋalerian, one of the Emperours of Rome, falling into the hāds of Sapores king of the Persians, ended his life in wonderfull miserie, seruing as a footestoole to this bar­barous tyrant, Henry iiij. so often as he was disposed to take his horse. As touching the Emperors of Constantinople, the greatest nomber of them died in prison. And among the Germanes, Henry the fourth, who had beene so victorious a Prince, and had fought in three­score pitched fields, to his great glorie, which was more then e­uer any did before, or since; was notwithstanding at the length imprisoned by his sonne, where he ended his daies most miserablie. Dionysius the tyrant. Among the Grecians, Dionysius the tyrant, and sonne to him, who had beene so great and mightie a lorde in Sicilie, was constrained in his old age, to get his liuing by play­ing on the taber and the pipe, as our blinde men doe in France. Among the Iewes, Ioachin and Zedekiah died in captiuitie in Babylon; the one, after hee had beene in prison by the space of thirtie yeeres: and the other, after that his children and prin­cipall friendes were slaine before his face, and that to aggra­vate his miserie, they had pulled out both his eyes. And ge­nerally the whole race of David in continuance of time, fell into such miserie and pouertie, Ioseph. that Ioseph, who was descended of him, was constrained to get his liuing by beeing a carpen­ter; and the Virgin Marie his wife, to offer two turtle doues at her purification, Herod. which was ordained by the law to be an obla­tion for the poore. And were not all the successours of Herod, who had beene so carefull to inrich the kingdome of Iudea, and to leaue it to his heires for euer, wholly destroied within the compasse of one hundred yeeres, Baiazeth. yea and some of them ended their daies in perpetuall prison? Among the Turkes, Bajazeth the first of that name, after many great conquests, was taken prisoner by Tamberlain, who in derision of his former estate, kept him in a cage, delighting at dinner time to tie him vnder his table like a monkie, and incensed with a proud and tyranni­call humour, to cast him sometime a peece of bread, and some­time a bone to gnawe on. Richard. Among the Englishmen, Richard the [Page 157]second, sonne to the Prince of Walès, after he had long continu­ed in as great prosperitie, as euer did any King of England, in his olde age, when as he had most neede of ease and quietnes, fell into the hands of his enemies, and ended the rest of his daies in sorrowe and miserie. And Philip Comins reporteth, that in his time so me of the blood royall of England, were brought to such extreame pouertie, that one of the house of Lancaster, was com­pelled to serue as a page in the court of Duke Charles of Burgon­dy. And was not Barnabe, one of the Vicounts of Milan, Barnabe. ta­ken by his vncle Iohn Galeas, and most cruelly kept in prison vn­till his dying day? And since that, in the time of Lewis the twelfth, was Lodowictz Sforce, an vsurper of the Dukedome of Milan, taken at Navarre, and brought as a prisoner to the ca­stell of Loches in Touraine, and there detained a long time, dy­ing at the last most miserably in a cage of yron. Chilpericke. Lewis the simple. Chilpericke and Lewis the simple, two of the French Kings, were quite dispossest of their crownes and kingdomes by their owne subiects, and the one put into a prison, and the other shut vp in a cloyster, to reade his Mattens with monks and fryers. And among the Spainyards, was not the onely daughter of Henry King of Castile, thrust from the succession by the wily deuises and subtill pollicies of queene Isabel, and by her compelled to retire into Portugal, where shee remained euer after, as a poore slaue? And in our time, who hath not heard, what miserie hath happened to the Duke of Savoy, to the King of Hungarie, to the Duke of Ger­manie, and to Muleasset the King of Tunis, and many others? For God hath permitted at all times, and almost in euery coun­trie, great Princes to come to decaie, and mightie Monarches to die in pouertie; to giue vs to vnderstande, that this libertie and freedome, whereof we make such great account, esteeming it aboue golde and siluer, yea and our owne liues, is neuer so strongly built, but that if we begin once to abuse it, hee can easilie ouerthrowe it, and pull it from vs. Seeing then, that without his grace and fauour, we are but too readie to abuse it, Let vs de­sire God to send vs his grace, which is the true li­bertie. and thereby commit very heynous offences, giuing him iust occasion thereby to depriue vs of it; I may well conclude, that wee haue no such cause to bragge of it, and to runne [Page]after it as we doe: and that on the contrarie, that seruitude and bondage is not so intolerable an euill, that wee should so won­derfully grudge and grieue at it. This worldly liber­tie is serui­tude. 1. Cor. 7. I say moreouer, that it is no lesse requisite to the managing of our rebellious and vntamed na­ture, then is the bridle to gouerne an vnruly colt. What neede we care (as S. Paul saith) whether we be lords or seruants, bond or free? Why doe wee not rather studie to walke vprightly in our vocation, and rest contented with that spiritual freedome, which Christ Iesus hath purchased for vs by his death? we desire liber­tie for our flesh, and we neuer consider in to what danger it will bring vs, beeing once let loose. Which of the two should we ra­ther desire, either so dangerous and mortall an enemie to be at libertie, or in prison: seeing we can neuer deuise to keepe him so straightly, or watch him so narrowly, but hee will finde a thou­sand waies to hurt vs? It were expedient that we should desire to kill and crucifie him, with all his noysome lusts and concupis­cences. And are we afraid least he should be too hardly vsed? we confesse that the eues and murtherers ought to be put in prison, and there is no man that will speake against it. And shal we then pitie our flesh if it be imprisoned, The bitter fruites of worldly liber­tie should make vs ab­horre it. Gal. 5.19. seeing that the workes and or­dinarie pastimes thereof, are (as the Apostle saith) adulterie, for­nication, vncleannes, wantonnes, idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, drunkennes, gluttonie, and such like? If a father had such a sonne, a mother such a daughter, or a husband such a wife, what should they doe with them? VVe may easilie iudge then, what reason we haue to auoid the imprisonment of our flesh, which is sovn­tamed a beast, so obstinate, and so froward a companion, that he will not be taught by any demonstration or reason what soeuer. I speak only of our flesh: The mindes of vertuous mē are alwaies at libertie though their bodies be in bondage. for our minds if they be wel & wisely in­formed, cannot be in thraldome or captiuitie: the Prophets, A­postles, and Martyrs of Christ Iesus; Socrates, Calisthenes, and many other Philosophers, might haue their bodies sometimes shut vp in filthie and stinking prisons; the tyrants by Gods suf­ferance might apprehend them, bind, torment, flea them, straine and stretch their skinnes; but yet their minds were alwaies at libertie, taking their pleasure in the delightsome and fruitfull fieldes of the sacred Scriptures, and walking in the beautifull ar­bors, [Page 158]and goodly galleries of contemplative philosophie, gathe­ring the sweete flowers which growe continually in her plea­sant gardens, to comfort the heart and strengthen the soule a­gainst the noysom smelles of all corporall complaintes and bo­dily diseases. If then our mindes can not be in slaverie, it is no matter though our bodyes be alwayes in captivitie: and there­fore let vs conclude, that we neede not feare to live in bondage and servitude.

The fourth thing which we are so greatly afraide of, Remedies against the feare of dis­eases. (though indeede altogether in vaine) is sickenesse and such like diseases. For seeing that our bodyes are mortall, it is verie convenient that we should feele and vnderstand the meanes that will in the ende bring vs to death, Seeing our bodies are mortall, why should we feare such things, as wil bring vs to death. otherwise we would be altogether vn­mindfull thereof, and seldome or never thinke of our end. Let vs also consider howe necessarie a thing it is to humble vs, and to plucke downe our proude lookes, to bee alwayes put in minde thereof. And if there be nothing that causeth vs sooner to forget our frayle and brittle estate, then the health and sound constitu­tion of our bodyes, (for if we were never afflicted with sickenesse nor any other malladie or disease, we would be perswaded wee were immortall) we may evidently see howe requisite it is to a­bate our pride, that we should be sickely sometime, to the ende that whether we will or no, we may learne the mortalitie of our bodies by the corruption of our flesh, The medi­tation of death a great meanes to preserue vs from sinne. which hath made vs sub­ject to death and destruction. And without this meditation, it is a wonder to see howe farre mans insolencie will straine and stretch it selfe. For seeing it falleth out oftentimes that mortall men, and such as vnderstand their owne imbecillitie and weake­nesse, will notwithstanding wage warre against God, and bidde battell as it were vnto the heavens, what would they do (I pray you) if they thought them selves immortall, and notsubiect to corruption? whereas a little consideration and remembrance of their endes, Seeing we must needes die, it is re­quisite that we be put in minde of death. whereunto they are brought by reason of divers dis­eases, and sundrie malladies daily falling out before their eyes, doeth make them remember them selves, and represseth that hautinesse and pride which would otherwise be intollerable. If we were free from sinne and not subiect to mortalitie, we might haue some reason to desire to be free from all malladies and dis­eases: [Page]but being subiect to both, and besides so blind through a vaine conceite of our owne worthines, that either we would not acknowledge that vice and mortalitie which is in vs, or else dis­semble it: it is neither profitable nor possible for vs to be without diseases. They are meanes to make vs knowe our selves. Antigonus one of the successors of Alexāder in the king­dom of Macedony, being exceedingly sicke, after he began to be somewhat recouered, said vnto some of his familiar friendes, that his sicknes had taught him that he was mortal: giving vs therby to vnderstand, that men which are in health & prosperity, & es­pecially great princes, who with their helth enioy great honors, pleasures, & abundance, do seldom or never thinke of their due­ties, much lesse of their mortalitie & frailtie: yea (as the Prophet saith) they are at their ease, Esay. 28.15. & sleep as securely, as though they had made a covenant with death, & were at agreement with hel. Is it not then very requisite that we should fall into diseases, which should be, as it were, vaunt curriers and foreriders, to give vs war­ning of the approch of so dangerous an enemy, lest we be surpri­sed on the sudden? Esay reproving the vaine confidence, that the people in his time reposed in the princes, prophets, and other per­sons of account, Esay 2.22. said, Cease from the man, whose breath is in his nos­trels: for wherin is he to be estemed? which saying we ought wisely to consider, They make vs also know the weaknes of all other men. seeing that therein the Prophet teacheth vs 2 things. First, that we are too ready to trust in the arme of flesh, & to pre­sume more of our selves & others a great deale then is cōvenient. Secondly, that there is no better meanes to amend this error, thē to consider how fraile & brittle our estate is, which hangeth, as it were, by a twine thread, & consisteth (as he saith) in a litle wind, which we draw at our nostrels: or (as Anaxarchus said to Alex­ander, to reprove his ambitious mind) in a goblet, wherein there is a litle Rubarb, or some such like receipt prescribed by the phisi­tian to preserue or recover vs from sicknesse. They make vs wearie of the world, & desirous of a better life. Eccles. 41.1. And these diseases serve not only to humble vs, and to put vs in mind of our mortali­ty: but they bring also a fulnes, a contempt, & lothing of this life, thereby making vs the lesse to feare death: the remembrance whereof is not bitter, (as the wiseman saith) but vnto him that li­veth at rest in his great possessions, & hath prosperitie & abun­dance of all thinges: when as we live in a countrey, wherein is plentie of all whatsoever we can desire: & that we haue riches, [Page 159]friends, honor, & ease so much as we can wish: we would be ve­ry sory to leaue so commodious a dwelling. So likewise would we be loth to forsake & giue ouer this life, if it were altogether ple­sant and delightsome. But God, to the end we may depart with the more willing & ready minds, hath thought it good to give vs sowre sawce to our sweet meat, & to mingle most of our receipts with plenty of vineger. And as nources, when they would weane their children, are wont to lay some bitter thing vpon their teats, to the ende that thereby they may be brought to hate and refuse the sweet milke, which they were wont to sucke from thence: In like manner it pleaseth him to sower this whole life of ours with povertie, sicknes, and many other diseases and discommodities, that thereby we may the more easily be brought to loath it. Not­withstāding, we are so addicted to the love & liking thereof, that no disgrace, sorow, griefe, or discommodity whatsoever, is suffi­cient to bring vs in dislike with it, & to make vs wish rather to die happily, then to liue miserably. What would we doe then, if all things were to our liking & contentation? A certaine souldier in the armie of Antigonus, A historie out of Plu­tarch, for the confirmation of that which is before spo­ken. being troubled with a verie painfull dis­ease, was exceeding couragious & desperately valiant, not fea­ring any danger whatsoever: the King seeing this brave & for­ward man, & vnderstanding that he was vexed with a grievous mallady, being desirous to honour him, and recompence him in some sort for his good seruice, sent for his phisitions, & comman­ded thē to seeke all means possible to recover him of his disease: which in short time they accōplished. Now when as afterwards he began to be some what fearful, & more cowardly then he was wont to be, & went nothing so resolutely forward in service as he did before: the king marveiling at such strange alteration, demā ­ded of him the reason thereof: whereto he answered, that it was the favor he had shewed him in the recovering of his helth, & for that his life, which before was very grievous & bitter vnto him by reason of his disease, was now become very sweete and plea­sant. Whereby he giveth vs to vnderstand, that there is nothing that maketh vs so to be in love with this life, & to abhorre death, as the health & sound disposition of our bodyes. And therefore one hearing the Lacedemonians cōmended for their incōparable valour and couragious stomacks, and that they went desperately to the warres, neuer fearing death, saide, that it was no marvaile [Page]thereof, An apo­theg proving that griefes and sorrowes are a meanes to make vs cheerefully to forsake this life. seeing they lived in such a hard and austere life at home in their country: and that commonly men care not to leave that place, where they have little or no hearts case. We see then that there is nothing so forcible to encourage vs against the assaultes of death, and to make vs long after the enioying of the heaven­ly kingdome, as to bee molested with povertie, labour, olde age, warres, suites, frost and colde, heate and drought, and many other discommodities: which (though surely with great difficultie) may bee a meanes to pull our heartes and mindes from those worldly cogitations. For (as though we were bewit­ched therewith) we can hardly be brought to feele those mani­folde mischiefes, wherewith the worlde encumbreth vs, or to be enduced to forsake so foule and filthie a strumpet, to marrie the most beautifull and goodly Ladie that can be imagined. They stirre vp in vs re­pentance, faith, & hope Examples. Naaman. Disea­ses also serve to make vs remember our sinnes, and with all hu­militie of heart to confesse them, and to be sorie for them: and they bring vs into the meditation of a better life, and stirre vs vp to seeke for the grace of God. The occasion which brought Naaman the Syrian to the Prophet Eliseus, and afterwards to the knowledge of God, was his leprosie and vncleannesse. The grea­test number of those which beleeved in Iesus Christ, were pro­voked thereunto by their corporall diseases, whereof we haue greater sence and feeling then of any spiritual mallady. And we are for the most part more diligent in providing for the health of the bodie, then the mind: yea and Christians themselves do ne­ver pray so heartily vnto God, when as they are in helth, as when they are sicke. David. Beholde with what zeale and affection David prayeth in his 6 & 38 Psalmes, and with what sighings and gro­nings he prostrateth himselfe before the face of the Lord, what trust & confidence he reposeth in his mercie: & in the end per­ceiving that his prayers were heard, with what alacrity & chere­fulnes of heart he praiseth and extolleth his loving kindnesse: all which things do most lively appeare in that excellēt song, which Ezechias made in his sickenesse. Ezechias. Behold also what complaintes, sorrowings, & bewailings of the miseries of this life were vttered by that holy man Iob, Job. sitting vpon the dunghill, all covered even from the crowne of the head vnto the sole of the foot with filthy botches and sores. did he ever in the middest of his prosperitie [Page 160]vtter foorth more heavenly voyces? They in­crease our humilitie & devotion. It is out of doubt, that wee are never so humble and lowly minded in prosperitie, as we are in adversitie. For if we be well and at our ease, we thinke of no­thing but of sporting and playing: we spende the time in daun­cing and making merrie: wee studie in the morning, what newe pastime wee shall have all the day following: and wee are ne­ver so much afrayde of any thing, as that we should want time and health: never thinking vpon the shortnesse of our dayes, and the small time we haue to live here, so long as we are in health and jollitie. Wee are like vnto marriners, To whome we are re­sembled in our prosperi­tie. who if they be once in the haven, are the greatest drunkardes, blasphemers, whore­masters, and licentious persons that may bee: but if they bee vpon the sea in any perill and daunger of their lives, there was never Heremite, no not Paul nor Hylarion, whose holinesse is so commended in olde stories, so holy in wordes, so austere in life, and devoute in prayers as they are. And to this purpose there is a worthie storie recorded, of a certaine Archbishoppe of Co­laine named Theodoricke, a man for his wisedome, The storie of Theodoricke shewing that we are rea­dier to think vpon good things in ad­versitie then in prosperitie vertue and godly life highly esteemed of all the great Princes and noble Dukes of Germany: who being asked by the Emperour Sigis­monde, by what meanes a man might attayne vnto happinesse: answered, that felicitie was not to bee looked for in this life, whereas the greatest princes are in as miserable estate, and subiect to as great or greater vexations of the mind, as their mea­nest subiectes; and that there is no happines, but that which God hath promised to his elect children, and which he will performe when as they come into his kingdom. Being further demanded, by what means one might come into that kingdom? answered, that he must follow the Lawe, which Moyses & Iosua had given to the children of Israel, and onely trust in the mercies of God, and promises, which he hath made vnto vs, and will accomplish by the merites of Christ Iesus, and simply to follow his comman­dements, without declining either to the right hand or to the left: and being enquired the third time, whether it were necessa­rie to acquite and cleare our selves in Gods sight, and to purchase his favour, strictly to obserue all the Lawe of God without trans­gressing of any jotte or title thereof: answered, that it was im­possible to doe so as long as we are in this life, which is so fraile [Page]and slipperie, and which doeth daily minister so many newe oc­casions of sinne: and that especially vnto such men, as are so corrupt & fraile by nature, & that in regard of this common in­firmitie, God would be pleased with him, if in his helth he would confesse his faultes and seeke for his mercie, and remaine all the rest of his dayes in as holy & godly conversation, as he did when he was troubled with the goute, and tormented with the stone. By which he giueth vs to vnderstand, that we are farre more rea­die to confesse our sinnes and amend our lives, when as we are in want and miserie; then when we are in wealth and prosperitie. All these thinges being well considered, we neede not feare so greatly to fall into any dāgerous sicknesse or grievous mallady.

Next vnto diseases, Remedies against the seare of olde age. 1. It is the blessing of God to live long. we are most afraide of olde age, though it be against reason and sense that we should so be. For the dayes of our lives beeing so vncerten as they are, who can say he shall live vntill to morowe? And if wee be certen wee shall be olde, have we not time ynough to provide vs, and to fortifie vs a­gainst all the miserable accidents & discommodities of old age? But let vs obserue a little that foolish and straunge contrarietie that is in our mindes. All of vs desire to live long, and yet we are afraide of olde age: It is follie to seare olde age, seeing we are not asraid to live long. as though old age were any thing else, then a long life, and many yeres tyed & added one to another. Which being considered, we should either not desire the one, or not feare the other: or else confesse with Iuvenal, that without wit or reason we flie and folow every thing. But if the matter were wel expounded, I pray you, what cause is there why we should ab­horre old age? we will say peradventure that it is full of great mi­serie, and accompanied with infinite sorrowes and afflictions. Whereupon I would demaund and faine knowe, There is not so much miserie in our old age, as there is in the other partes of our lives. what parte of our life is exempted from them. During our infancie wee haue nothing but ignorance, feeblenesse, miserie, weeping, and cry­ing: we can not make readie our selves; we can not feede our selues; we can not rise; we can not goe; we can not helpe our selues vp, being fallen downe; we knowe not fire from water, neither are we able to doe so much, as keepe a flie from hurting vs. In a worde, we can doe nothing but crie, weepe, and waken our nources to give vs sucke and make vs cleane. In infuncie. In youth. Are we in our youth? Then wee are like vnto wilde coltes without saddle or [Page 161]bridle; we runne here and there, whither our desires draw vs, and we care for nothing, but howe to haue a full fruition of all our delightes. Whoremasters, blasphemours, bawdes, jugglers, ruffians, and such like rascals, are the companie we seeke for. And who is able to repeate all the dangers, whereto this youth­full companie is subiect by their excesse, rashnesse, strifes, and quarellings? their prodigall and excessive expenses; their incon­stancie; the griefe and sorro we they bring to their frien des; and the dishonour and reproch, which by their abominable lives & shamefull deathes, they leave vnto their posteritie for ever? In a word, in terming of it foolish youth, we do sufficiently declare in what estimation we have it. From youth we passe vnto mans estate, which is, as it were, In mans estate. overwhelmed with infinite sorowes and a huge multitude of cares. If we be private men, we must haue a care of our houshold & familie; howe to maintaine our wiues, bring vp our children, to provide we may give them something when they are in age, to increase our wealth, and to see good or­der in our houses, to governe and rule our servants, and to keepe all thinges well that are vnder our charges: all which are no tri­fling matters, but of verie great waight, and farre more trouble­some vnto such as haue any publicke charges, as Kinges and their livetenants. For they must first have regard, that God bee rightly served in their dominions and territories: next vnto this, that Iustice be indifferently administred vnto al men vnder their subiection: that their frontier townes be well guarded, and their souldiers well paid: that they maintaine amitie with their confe­derates: that the good be supported, & the wicked suppressed. Al which is sufficient to trouble & disquiet one mans mind, & to pose the wisest head that ever was. These things being cōsidered, Olde age is better able to beare afflicti­ons then the rest of the ages of our lives. we may well perceive that the other partes of our life are as fully fraught with miserie as old age: which hath this advantage over them, that the calamities & miseries thereof are farre more tolle­rable, for that the vigor & strength of the mind being impaired & weakened, they are nothing so sensible as the others. And withal, olde men by reason of their experience are more wise, more tem­perate, and better exercised in these afflictions, and for that they see their ende approcheth, they are assured they can not be of any long continuance. We may not then alledge the miseries [Page]of olde age, to proove that it is worse then other ages. For in comparing them together, wee shall finde that they are farre worse and more discommodious. Though olde age be not so strong, yet it is farre more provident then youth. M. Cicero in his booke of olde age alleadgeth foure especiall causes, why these graye hayres seeme so odious in the eyes of many men. The first is, for that wee are not so able to take paynes, and therefore we are constrained to give over all intermeddling with thinges, and to sitte all day in a chayre in winter by the fire side, and in sommer to goe no further then the porch, beeing wholly vnfitte for a­ny companie. Whereto wee may answere as Tullie did, that in respect of bodily labour, olde men (indeede) are nothing so fitte as young men are. For they have not the strength and agillitie to ride a great horse, nor to ryde poste, nor to runne at tilte, and many such like thinges, whereto young men are most apt and best able. But there are many other thinges without doubt of greater importance, which they can perfourme well ynough, if they woulde applie themselves thereto. They knowe howe to governe the whole Common wealth by their wisedome: and sometime to saue the Coun­trey and Kingdome where they live from destruction: as may appeare by the example of Agesilaus, Examples. Agesilaus. who was the onely meanes to hinder the Thebanes from conquering the La­cedemonians after the battaile of Leuctres. They may counsell and direct Princes in their affayres, Nestor. as Nestor did Agamem­non at the siege of Troy, whose wisedome alone was more estee­med of the King, then the valour and courage of all his Cap­taines. And not without good cause. For it is an easie matter to finde armes and handes to execute, then wise and provident heades to devife: and withall considering that the one is farre more necessarie then the other, for the preservation of a king­dome. If age were not as a bri­dle for youth, great king­domes would soone be overthrowen. Examples. Rehoboam. For if the boyling desires of greatlordes were not often cooled: if the enterprises & designes of sundry yong gentlemen, which follow them, were not wisely weighed and well conside­red, by such as of long time haue had the mannaging of their af­fayres, and knowe in what termes they stand, they would often­times vpon a small occasion hazard their estates and kingdoms: As it happened vnto Rehoboam, who lost the greatest part of his kingdome, for refusing the advise which was giuen him by the [Page 162]auncient and wise counsellours of his house. And it is not yet one hundred yeeres, since that Lewis the twelfth, Lewis the twelfth, King of France. by a like occa­sion, had almost lost his crowne and possession of his realme, as he confessed vnto his sonne, not long before his death; admoni­shing him to entertaine his old counsellours, and not to followe his example: for that in the beginning of his raigne, hee had almost beene quite ouerthrowne, for that he had very vnwisely reiected his fathers old seruants. In our daies, Lewis King of Hungary. Lewis the King of Hungarie, suffering him selfe to be ruled by a young Bishop of his realme, in his warres against the Turkes, though he had not sufficient strength to encounter his enemies, and that all his old and experienced captaines, shewing him the danger that was likely to ensue, sought by al means possible, to turn him from his intented voyage: yet the Bishop, beeing a harebraine and cho­lericke person, and of great credit with his master, perswaded him to go on forward: which was the occasiō of the kings death, and miserable destruction of that countrey, which had of long time flourished in prosperous estate, and had bin the bulwarke and rampiere to defende all Christendome. These and many o­ther examples, which might be alledged, are sufficient to proue, that old men beeing wise and well experienced, are not vnpro­fitable members of a common wealth: and that as it is meete to coole the hoat fire with cold water; so is it conuenient for the conseruation of kingdomes, that the rashnes of youth should be moderated and staied, by the wisdome of the aged.

And therefore all well ordered commonwealths, The councils of well orde­red states, haue euer­more been furnished with aunciēt men. haue euer­more framed and composed their counsels of estate, of auncient and well experienced men, as may easily appeare by the names which were giuen them. For both the Hebrewes, Greekes, and Latines, called their publike councils by such names, as signifi­ed in their owne tongue; the assemblie of the auncient. Wee may not then (as I haue already saide) for the disabling and discredi­ting of old age, say, that it is vnprofitable, and good for nothing. Foreuen as in a ship, the Pilot which sitteth at the sterne, and ne­uer toyleth as the rest, either at the casting of the anker, the pul­ling at the ropes, or hoysing of the sayles, performeth notwith­standing more then all the other, for the safe ariuing in the ha­uen: Example. so likewise in well ordered states (such as Ʋenice may be [Page]accounted at this present) the aged Senatour in his chaire with his staffe, doeth more for the preseruation of his countrey, then the couragious souldiour in the field with his launce. I will passe ouer the worthie stories of Appius Claudius, of Masinissa, Cato, Phocion, Sophocles, and that also of Laelius, which Tullie and Plu­tarch reporteth in the commendacion of old age. I would know then, whether Moyses beeing fourescore yeere old, or Ioshua be­ing a hundreth and more, 1. King. 1.2. or David when as by reason of his yeeres he was so cold, that his seruants were compelled to seek him out a young virgin, which might lie in his bosome to keepe him warme, gaue ouer their former care in the gouernement of the commonwealth, by reason of their white haires and aged yeeres? and whether with their wise and prouident heads, they did as much profit their countries, as the other did by their lustie and able bodies. The Athenians being resolued to make choice of Iphicrates, a very ancient and well experienced gentleman for their gouernour and captaine general of their armies, were repro­ued by their Orators, Chares. who would very gladly haue preferred Chares a very lustie and strong personage to that honourable charge. The strength of the bodie not compara­ble to the wisdome of the minde, wherewith old age is e­specially adorned. Though some aged mē haue bin glad to liue at ease, yet not­withstanding their wisdom and discretiō is alwaies to be preserred before the rashnes of youth. To whom Timotheus one of the wise & great lords of the city answered; that he would willingly haue assented vnto them, if they had beene assembled to make choice of a common por­ter, or burthen bearer: giuing vs therby to vnderstand, that strong backs and lustie bodies, are not so sufficient to goueme com­monwealths and mightie matters, as wise heades and aged minds. And therefore wee may more safely commit the mana­ging of great causes to aged persons, who for the most part are better furnished with wisedome and discretion, then the youn­ger sort. Wee may safely conclude then, that olde age maketh not men vnprofitable members of a common wealth. And al­beit that some men, as Lucullus, Silla, Dioclesian, and Charles the fift, haue in their olde age giuen ouer the world, as it were, and left all affaires, betaking them selues to a quiet and solitarie life, yet notwithstanding this is no common thing, neither yet greatly materiall for the disproofe of that, which hath beene saide, as Plutarch prooueth by many excellent and substantiall reasons. For as wee doe greatly blame those bees, which ha­uing beene alwaies painefull and laborious, doe at the last be­come [Page 163]drones and good for nothing: so likewise is it a very vn­seemely thing, for such as haue all their liues had the ordering of waightie matters, and beene continually conuersant in great thinges, to giue ouer all in their age, and dedicate them­selues to their delights; for that then they are most apt for nego­tiation, and meetest to meddle in matters of greatest impor­tance, by reason of their experience, wherin they farre surmount those of younger yeeres: hauing their affections better staied, and beeing freed from all passions which doe so often trouble vs in all our counsels and consultations. If then, they will needes be idle at such time, as their labour may be most profita­ble, they are worthie to be blamed, though the fault ought to be imputed to the person and to his pleasures, and not vnto his age and yeeres. As vertu­ous old age is most to be e­steemed of other: so on the contrary, vicious men deserue most blame of all other. The seconde reason which maketh vs afraide of olde age, is, the small account that is made ordinarily of such men as are in great yeeres. For by reason the younger sort are perswaded that they are frowarde, waywarde, pecuish, and harde to be pleased, therefore doe they auoide their com­panie, as much as may be. And such is the corruption of these daies, especially of youth, who hate and contemne no man more, then those at whose handes they may best learne wise­dome and vnderstanding. If then there be any thing in olde age, which deserueth reproofe; it must partly be imputed to the malice of the time, wherin all things being turned topse-turvie, that is most esteemed, which should be most despised: and on the contrarie, that most debased, which should be most honou­red: and partly to the euill and naughtie life of such, as are olde men, who (contrarie to the counsell of Cato) doe adde many grosse vices vnto their naturall imperfections. For most of them are couetous, some voluptuous and giuen to pleasure: others are iealous, envious, pratlers, drunkards, very idiots and sence­lesse creatures. Now if at such time as they should be most ho­ly and temperate of all others, they become more profane and loose of life, no marueile though they become odious & cōtēp­tible. For such mē do not only deserue to be hated, but to be ba­nished out of al honest mēs cōpanies, that they beīg once cōfoū ­ded with shame, may be terrified frō offēding. It is very requisite [Page]then, if we will be honoured in old age, that we be vertuously disposed, auoyding the companie of the wicked, whose societie tendeth exceedingly to our shame: and imbracing the familia­ritie of the good, Famous ex­amples of such old age, as hath beene exceedingly honoured in the Church of God. Patriarches, Kings, and Prophets. whose wise and well ordered actions, may bring vs both pleasure and commoditie. Was Adam and the Patriarches the lesse esteemed, for their white haires? The chro­nicles doe make a very honourable mention of Melchisedech, Abraham, Isaac, Iacob, Ioseph, Moyses, Ioshua, David, Elias, Ely­seus, Esay, Ieremie, Matathias, and many others; giuing an am­ple testimonie of their great reputation, among all the godly which liued in their daies: yea, at such time as some of them, by reason of their great age, were become starke blinde, lame, and impotent. And to the end we shall not thinke, that this is a par­ticular glorie, giuen onely to the children of God, to be so high­ly esteemed and accounted of in their latter daies, we may reade in profane stories, that many of the Paynims and the heathen sort, for their excellent knowledge and most noble vertues, haue beene highly reuerenced, and, as it were, adored in their old age. For that this age more then all the other, hath a certaine maiestie, which makes the vertues thereof more illustrious and conspicuous, then they are in youth; at which time (notwith­standing all the wholesome admonitions and wise instructions, that possibly may be giuen) there are but too many, and too notorious faultes, which doe exceedingly obscure and darken that, which otherwise would be very excellent, and most com­mendable. Philosophers Did Solon, Socrates, Isocrates, Plato, or Pericles, want either reputation in their countries, abroad, or friendes and com­panions at home in their houses, to passe the time in familiar dis­courses; or auditors in their Academies, to heare their profound learning and surpassing wisedome? When as the Frenchmen vnder the conduct of Brennus, The Romane Senatours. entred Rome, and found the Se­natours set in their places apparelled in their robes, with great maiestie and magnificence, they were wonderfully astonished at the first, with so reuerend and honourable a presence; and there was nothing that so much terrified them, Plutarch in the liues of Camillus and Pyrrhus. as the maiestie and dignitie, which seemed to appeare in the countenances and white beards of these aged fathers. Cyneas, Embassadour to Pyrrhus the king of the Epirotes, beholding the assemblie [Page 164]of the Senatours, reported to the King his master at his returne, that he had seene a common wealth of Kings, in regard of the maiestie, honour, and wisedome, which he saw among them. The Lacede­monians. In Lacedemonia, the young men accounted the aged for their fa­thers, honoured them as Kings, and reuerenced them as schol­lers doe their masters. And it is reported, Plutarch in the life os Lycurgus. that some of their Em­bassadours, being in Athens, and sitting in the Theator among diuers of the nobilitie and great lordes of the citie, to beholde the plaies, seeing an auncient father come in, arose vp to doe him reuerence, and placed him in the midst among them selues. When as the Grecians besieged Troy, The Greciās. there was no man of grea­ter estimation, then was Nestor. And at this day, Venice. there is not a more honourable councill, then that of Ʋenice: who with their long robes and white heades, are more feared and reuerenced, then the Turkes with their long mustaches and grimme counte­nances. All which examples doe manifestly prooue, that olde age accompanied with wisedome and vnderstanding, is in no wise to be contemned or despised. The follie of youth doeth not obscure the glorie of old age. Excellent cō ­parisons. And although it happeneth oftentimes, that by reason of the pride and follie of youth, aged men be mocked and scorned, as was Elias by the children of Bethel; yet notwithstanding, such as are wise, and vertuously giuen, doe highly esteeme and account of them. The fruit which lasteth longest, being well and charily kept, is of greatest recko­ning and account; and that wine best esteemed, which with continuance of time is best refined; for that hauing lost his tart­nesse, and with his force troden, as it were, his dregges vnder his feete, appeareth in the cuppe with a very fresh and liuely co­lour. In like maner ancient men, who haue clarified themselues, and with the time haue sweetned the sowre passions of disorde­red youth, and with their longnes of daies, haue ripened their iudgements, doe more discreetly gouerne themselues and their actions, and so become more sociable and fitter for all good companies, then vnstable younglings, who are continually tor­mented with their distempered affections. And if wee doe so highly account of all antiquities, as olde pictures, and auncient bookes: shall wee not much more esteeme of aged men? my meaning is, that with their age they should be vertuous, other­wise both old and young, are worthie of small estimation. But [Page]some will say, that it is a very odious thing, and marueilous vn­pleasing in the sight of the world, to haue hoarie haires, trem­bling and shaking hands, stinking and rotten teeth, dimme, darke, yea and blind eyes, to be spitting, scratching, and wiping of ones nose continually: An answer vnto such as obiect the discommodi­ties of old age Gen. 25.1. to which obiections we may readily afford many answers. First of all, euery olde man is not subiect to such inconveniences. For wee reade of many, who haue had very lustie and able bodies in their extreamest age; as of A­braham, who after the death of Sara, beeing sixe or seuen score yeeres olde, married Cethura, by whome he had sixe children: and likewise of Caleb, Ios. 14.10, 11. who said vnto Iosua, when as he was eigh­tie fiue yeeres olde, at such time as hee demaunded Hebron for his inheritance: I am as strong as I was, when Moyses sent me to espie out the land: as strong as I was then, so strong am I nowe, either for warre or for gouernment. Masinissa the King of the Numidians, Tullie in his booke of olde age. beeing foure score yeeres olde, went notwithstanding to the warres, lay vpon the colde grounde, ate harde bisket, marched on foote bare headed in the greatest heate, and gained a very glorious victorie of the Carthaginians. Xenophon reporteth of King Agesilaus, in this manner: His olde age farre surmounteth the youth of all other men of his time, and that euen in the extremitie thereof, when as he was readie to giue vp the ghost. What young man was there at any time in his most flourishing estate, so redoubted of his enemies, as was Agesilaus in his old daies? what youth was there so much la­mented and sorrowed for, as was this olde King and worthie fa­ther of his countrey? what Captaine or Generall euer gaue a greater testimonie of his courage and valour, or more hope of assured victorie to his souldiers, yea, and that when as he was al­most worne away with many yeeres? Whereby it doth mani­festly appeare, that those accidents before remembred, are not alwaies inseperable companions of olde age, and that men, who haue liued soberly in their youth, shall be strong and healthsome in their aged daies. Furthermore, wee may likewise say that which hath beene spoken before, Old age hath fewerdiscom­modities then the other ages that euery age hath his seueral discommodities: and if wee would take the paines to compare them together, we shal plainly perceiue more inconveniences in the former, then in the latter. And to conclude, that though the [Page 165]comelines, strength, and force of the bodie doth decaie, yet the beautie and vigour of the minde increaseth and flourisheth more and more. Nowe if one would compare the prouident and wise minde of a graue and aged father, whose actions are continual­ly tempered with discretion, and seasoned, as it were, with the salt of vnderstanding, with the comely shape and portraiture of some goodly youth, whose heade is as full of toyes, as his tongue full of wordes, whose thoughts are very greene, and his actions grosse; I would gladly know, which of the two should be by reason, of greatest estimation and account? There is a pretie fable of the foxe and the leopard, who contending about their owne excellencies, the leopard, to prooue him selfe the better, shewed his skinne, which was so trimly spotted, so slieke and so smooth, that there could not be a more beautifull thing among beastes: the foxe confessed in deede, that his skinne was very glorious and goodly without, but (saith he) my owne skinne is farre more excellent and precious within: couertly vnderstan­ding thereby, the wise and wily sleights of his craftie heade. In like manner if in beholding the external beautie of lustie youth, we would on the contrarie oppose the internall graces of aged minds, we should soone perceiue which of the two is most loue­ly and amiable. We may then safely conclude against the com­mon opinion, that old age beeing garnished and adorned with wisedome, grauitie, modestie, temperance, and many other ex­cellent vertues, can not in any wise be contemned or despised, Old age is ve­ry venerable in the sight of the wicked. 7 The seuenth remedy agaīst the feare of old age is, that is exēp­teth vs from carnall de­lights, ma­king vs fitte to enioy hea­venly plea­sures. no not of the most wicked and licentious rable: who stande in as much feare and awe of such discreete persons, as euer did the lose-liuers of the Philosopher Polemon. And if it happen at any time, that they speake any girding worde for their owne disport, it is done closely in a corner, and secretly among their compa­nions. Wherein they shew the force of their owne consciences, which compelleth them, maugre their beards, to confesse that vertuous and discreete old age, is worthie of great honour and reuerence.

The thirde reason that maketh vs so exceedingly to feare, is, for that it depriueth vs of our pleasures, and debarreth vs from our wonted sportes and delightes. This is [Page]no fault of old age, but the blame resteth in ourselues, and doth iustly procure our owne condemnation. For we doe sufficiently declare hereby, how fleshly and carnall minded we are, desiring not onely to liue, but also to waxe olde, to die, yea, and to be bu­ried in our pleasures. To whome carnall men may fitly be compared. And herein wee resemble the Popish Bi­shops and Abbots, who hauing found the reuenewes of the cru­cifix to be so great, and the bread of Christ Iesus (as one saith) so toothsome, that they will in no wise, giue ouer their benefices so long as they liue, nor forsake their crosses and mytres, vntill they be both beaten out of their handes, and stricken off their heads. In like manner, we finde the tast and sauour of these plea­sures, so fitte and agreeable to our humours, that we desire to be entombed in them, and are flat of opinion with Dyonisius the ty­rant, that there is not a more beautifull buriall, or more glorious monument, then the lappe of this foule and deformed strumpet. Who will not iudge then, that we are married together, and that we entirely loue each other, seeing there can be no seperation betweene vs, but by death? and who will not easily be induced to thinke, that we beare small affection to vertue, considering we are in such loue with her mortall enemie: and the wonderfull feare we are in, least wee should waxe old, and be compelled at the length to become honest men? Good Lord, when shall we ariue at the hauen of that perfection, which thou requirest in thy law, seeing we are so slowe to hoist vp our sailes and stand to our tacklings, scarcely setting foote into the ship, at such time, as it were more meete, we were ariued in our wished port? so much vnnecessarie busines haue we, spending our time in sleeping and snorting, all the whole day together. But I would gladly know, what houres wee would spare for the seruice of our God, and to become vertuous, seeing we are loth to consecrate our old age thereto. Excellent si­militudes and notable sayings, agaīst the pleasure of youth. Virtus lau­datur & al­get. We are vnwilling to part with any iotte of our infancie, for that (say wee) it is a time of innocencie: and in the meane while, we are afraid of old age, for no other cause, out of doubt, but that we are very loth to become innocents. And doe we not herein verefie the saying of Horace, that wisedome though shee be praised and commended of euery man, yet is shee glad to blow her nayles, for that no man wil take so much pity of her, as to let her come in and warm her by the fire side. It is commonly [Page 166]said, that there are no pleasant and delightsome prisons, which we finde to be true by dayly experience. For though a man were imprisoned in the goodliest pallace of the world, yet would he quickly be wearie of his lodging; and yet notwithstanding we find the prison (wherein pleasure keepeth vs so streightly enclo­sed, though it be the most filthy and stinking dungeon that can be imagined) to be so pleasant in our eyes, that we will in no wise come out of it all the dayes of our liues: there we wil needs die and be buried, abandoning the stately pallaces of vertue and godlinesse, where wee might liue in so great ease, liberty and tranquility. I would prosecute this matter more at large, were it not that I haue discoursed of it alreadie in an other place, and plainly proued by sundry reasons how dangerous a thing plea­sure is both to old and young, and therefore how carefull euery one should be to auoid it: not onely old men, but likewise all others, of what age, quality, and condition soeuer. For which cause, it is not amisse to trauell in the plaine way of our vertuous elders, and to lay hold, as it were, with both the hands on many yeres, or any other occasion whatsoeuer, which may diuert and turne vs from the pathes of vngodlinesse. The fourth reason, which breedeth in vs such a horrible dread and terrour of mind, The last re­medy against the feare of old age, isto consider that it bringeth vs vnto death, which is a passage vnto life e­verlasting. is this, that it is very nere vnto death. To refute which reason, we shall not need to stand long, or vse many wordes: which not­withstanding I would doe to such as are afraid thereof, not only to diminish the feare, but also to withdrawe their affe­ctions from the loue and liking of all such things as are in these young yeeres, and to repose a great contentation and quietnesse in a longnesse of daies, which will teach them so many good lessons. For if, after a long and tedious iourney wherein we haue escaped infinite dangers, and endured all the iniuries and checkes, which either the time, place, or persons could any way offer vs, in approching our houses, where we hope to rest and repose our selues, we presently by reason of our exceeding ioy forget all our forepassed dangers: what thankes shall we giue vnto old age, which like a prosperous wind doth blowe vs so directly to the hauen of desired happines, where God hath prouided for vs, most incomparable ioyes and plea­sures for euer and euer? When as the children of Israel had wan­dred [Page]in the wildernesse by the space of fourty yeres through ma­ny great and perilous aduentures, and arriued at the length at the riuer of Iordan, from whence they might beholde that land of peace and rest which God so long before had promi­sed: had they not exceeding cause to reioyce and praise his holy name for so great a mercie? In like manner, I say, that wee haue great reason to be merry, yea and to make bone fires of mirth and gladnesse if it were possible, when as we see our selues olde, and that we haue but a little way to tra­uell, before we enter into the kingdome of euerlasting rest and quietnesse. Proper & fit similitud [...]s. When as the Mariners arriue in their wished port, they presently shoote off all their ordinance in token of great ioy, and gladnesse of heart, though peraduenture they purpose not to make any long stay in that place: How ioyful then ought we to be, when as we see our selues ready to enter into that most beautifull and delightsome habitation, where we are assured, we shall dwell for euer with God and his angels in all ioy & perfit rest. Whereby was the wicked seruant knowne? was it not by this, as Christ himselfe teacheth vs, when as he saide in his hart, My master deferreth his comming, and therefore hee woulde needs eate and drinke with the drunkards? If then we are afraid to become old, least our filthy and abominable pleasures should haue an end, and that then our lord and master will not long de­ferre his comming: shall it not be a manifest signe of our naugh­tines and disloyalty? and if we be once of the number of these wicked and vngodly seruants, of whome he maketh mention, what shall we looke for in the end but this, that he will come in a day we know not of, and in an houre when we looke not for him, and will cut vs off, and giue vs our portions with the hy­pocrites, A fit com­parison. where shall be weeping and gnashing of teeth. A wo­man that doth entirely loue her husband, and hath wanted his company along time, and the day approcheth when as he pro­mised to returne, no question but shee is exceeding merry and ioyfull, and she is not weary with going to the dore or window a hundred times in a day, to see if she can espy him comming a farre off And on the contrary, if she care not for his returne, it is an assured argument of her small loue and affection towardes him. In like manner, it is an infallible note of our infidelitie [Page 167]and disloyalty towardes our spouse, when as we feare his com­ming, and wish with all our heartes he would still keepe him farre off. The husbandman reioiceth when as he seeth his har­uest to approch, and that his come is ready to be cut downe and brought into his barnes: and why then should we be afraid of old age, which hasteneth the ende of all our labours and sor­rowes, and procureth the meanes to enioy the fruite of that hope, which we haue alwaies reposed in our God? we may then conclude, that there are no sufficient reasons, which may per­swade vs, that this olde age deserueth of it selfe to be blamed, much lesse to be condemned.

Let vs come to the last of these bodily mischiefes, He en­treth now in­to the consi­deration of the remedies against the fere of death. 1. This feare proceedeth of ignorance, which must be amended. Iudg. 7.16. and that which we feare most of all other, which is death. Wherein we shew the greatest incredulity and ignorance that may be: yea, farre more then in any other thing whatsoeuer wee haue spo­ken of heretofore. And first for our ignorance: for what co­lourable reason can wee alledge for this our feare? there is a certaine kinde of dread and terrour of minde, wherewith we are suddenly skared and terrified, but we know not wherefore: and such was the feare of the Madianites when as Gideon assailed them with three hundred men, who had nothing in their hands but trumpets and empty pitchers. And likewise that of the Phi­listims, 1. Sā. 14.13. when as Ionathan and his sword-bearer set vpon them in their Campe. As also that of the Assyrians in the time of Elizeus, and in the reigne of king Ioram, 2. King. 7.6. who being stroken with sudden feare, ran away, leauing behind them their horses, their charets, their tents, & whatsoeuer they had in their campe. And the Burgonians in the beginning of the reigne of Lewis the eleuenth, Philip Co­mins in his 1. book. c. 19 being sent to discouer the kings troupes lying harde by Paris, returned very speedily, supposing the high thistles which they saw, to be men at armes. The feare which we haue of death, is very like vnto this: for we tremble, but we know not wherefore. If any man should aske vs the question, we coulde make no answer: and if others should take vpon them to teach vs how to auoid this feare, we cannot conceiue it, let him speake neuer so plainely. Wee are very like herein to little children, A fit compa­rison to dis­couer this ignorance. who are skared with a bugge beggar, that is, with a fancy: & yet notwithstanding, they are oftentimes so exceedingly terrified [Page]herewith, that when we would we can not still them: for that they are not capable of such reasons as we alledge to bring them to quietnesse, and to remooue these foolish fancies out of their mindes. But if they once come to yeeres and discretion, this fond and foolish conceit will quickly vanish of it selfe. In like maner, Increduli­ty and vnbe­liefe maketh vs to feare death. the terrour and dread we haue of death, proceedeth of nothing, but of our ignorance and want of sound iudgement. For if we did once knowe what death is, and if for the vnder­standing hereof, wee would search the scriptures, which is the schoole of the holy ghost, and then stedfastly beleeue whatso­euer we finde there, which is prooued vnto vs by so many sound reasons, then should wee easily perceiue what a weake foun­dation this great feare hath, which doth so astonish our mindes, whensoeuer we thinke of it, or heare it talked of by other men.

Whensoeuer death presenteth it selfe vnto vs, The better to driue a­way this fear from vs, wee must compare this life with death. it hath a maske or visour on the face thereof, and we are wonderfully daunted in the beholding so grimme and terrible a countenance, and runne from it, as from some infernall and hellish monster: but if we would plucke vp good hearts, and come neere vnto it, and pluck of the visour, we shal euidently perceiue, that it is a verie friend and well willer towards vs. For the better manifestation hereof, I will make a briefe comparison betweene that, and this present life, which we loue so exceedingly, and are so great­ly enamoured of: to the ende, that the benefites we receiue of each, First our cō ­ception, and what we are from the be­ginning thereof. being compared together, we may the more euidently perceiue which is most friendly, and best affectionate to vs. Let vs begin with our conception, and that time when as we first take life vvithin the bellies of our mothers. We are conceiued in sinne, that is to say, we are infected, accursed, abhominable, wicked, disloyall, vngratefull, trecherous, rebellious, enuious, proud, boasters, disobedient to parents, murmurers, impatient, without naturall affection, vnmercifull, blasphemers, haters, and contemners of God and all goodnesse. In a vvorde, there is no­thing more like to the deuill then vvee are at our first concepti­on, and he is called our father by reason of the great similitude and likenesse that is betvveene vs. Beholde novv, our begin­ning and the life vve leade before vvee are borne. Whereas on the contrarie, vvhen vve die, vve are deliuered from this filth and [Page 168]corruption, and washed from all our blacknesse, and mades as white as snow. We are no longer carnall, but spirituall: Our happie estate & con­ditiō in hea­uen opposed against our miserie in earth. there is no more contradiction betweene God and vs, nor any thing that may withdraw our loue and affection from him: we feele no more the stings of death and prickes of sinne: we are no longer mistrustfull of his promises, or disobedient to his lawes: we pre­sume no more of our owne strength and abilities, nor put any confidence in the helpe of any creature. And to conclude, there will be no more any occasion of repentance, nor cause, why wee should put on sackecloth, and sprinkle our heads with ashes, in token of our humiliation, and hearty sorow for our sinnes, but we shalbe replenished with ioy and gladnesse, & be continually praising our good God, who hath vouchsafed vs such mercy, as to place vs againe in our former innocency, and make vs like vnto his blessed angels. Though there were no other reason but this, were it not sufficient to remooue all feare of death from vs? but we doe so little account of our integritie, righteousnesse, and perfection in heauen, that we had rather re­maine in our dregges, then to the end we may please and serue God the better, to come out of that stinking puddle, Secondly frō our birth in cōtinuall mi­serie. wherein we haue taken such pleasure and delight. Next vnto our concep­tion, ensueth our birth, which is neuer a jotte more commodi­ous for vs. For being once come into the worlde, we are borne to misery, which so attendeth on vs, that it neuer leaueth vs, vntil we be brought to our graues. Which we foreseeing as it were, by a naturall instinct, maketh vs to weepe and crie presently as soone as we are come into the world. But death is farre more gracious and beneficiall vnto vs: for being not content to ende our sorowes, it regenerateth vs, if we may so speake, and brin­geth vs to a perpetuall and euerlasting happinesse. Thirdly our actuall life. After our birth, followeth the rest of our daies, and the whole course and continuance of our liues, which I pray you, Our ignorāce let vs a little consi­der. We liue in such ignorance, that we neither know God nor his workes, and yet his wisdome, his bounty, his power, his iu­stice, his mercy, is very apparant and continually before our eies. There is no creature bee it neuer so little, but declareth and sheweth them foorth dayly and hourely: yea the very emmate and fly, and the teates of the nources which giue vs sucke. [Page]Notwithstanding we neither haue eyes to see, eares to heare, nor hearts to perceiue, much lesse any tongues to declare such wonderfull things. He hath created vs, he hath nourished vs, he hath defended, he hath clothed, he hath taught & instructed vs: he leadeth vs in the day by the light of the sunne, & in the night by the brightnes of the moone, and continually guideth vs by his holy spirit: if we fall, he helpeth vs vp: if we stagger, he hol­deth vs: if we be sicke, he visiteth vs, & being recouered, preser­ueth vs: if we wander or go astray, he bringeth vs home & kee­peth vs afterwards in our right way: he saueth vs at home and a­broad, going and comming, and whethersoeuer we turne he is ready to meete vs, & to accompany vs whethersoeuer we go: & we can not haue either seruant, kinsman or friend, that can be so necessarie about vs, Our ingrati­tude. or so willing to help vs. We driue him a­way & yet he returneth againe: we offer him wrong, & he en­dureth it: we doe not regard him, and he is content to winke at it, and in recompence of all his great fauours & mercies, we still commit sinne and wickednesse, and will not acknowledge his great loue and affection towardes vs: We neither know God nor our selues and as we know not God nor his benefits, so will we needs be ignorant of those imperfe­ctions & vices which are in vs. We thinke we are something, & indeed we are nothing: we thinke we are wise, and yet we are fooles: we thinke we are vertuous, and we are vicious: we are worth nothing, and yet we will compare with God. Beholde here, in what maruelous ignorance we liue while we are in this world: but when as by death we are entred into the kingdome of heauen, we shall then see God face to face: we shall knowe the great secrets and misteries of his deuine power: the riches of his graces shall be made manifest vnto vs, and we shall haue li­berty to behold them at our pleasure and ease: nothing shall be kept from vs that may increase our happines, or bring content­ment to our mindes. We shall know likewise, that we are no­thing but by his grace, which is all in all, and that by his mer­cie he hath elected vs, and by his goodnesse called, iustified, and glorified vs. Of the conti­nuall travell both of body and mind. We shall no more rob him of his glory, nor be am­bitious and seeke for his honour: for we shall know our selues and him likewise. Furthermore, we liue here alwaies with great trauell of body & torment of minde: we must build houses [Page 169]to lodge our selues, & to lay in our cattell which til our grounds: and we must gather the fruite thereof in sommer to nourish vs in winter. We must walke to keepe vs in health, eate and drinke to make vs strong, heate vs in winter, and coole vs in sommer, brush our garments, wipe our shoes, go to the markets and buy our meates, dresse them, seeth them, and make our fires, and all this is not the hundreth part of all those mischiefes, toyes, and trifles that we are compelled to endure, to prouide for the com­mon necessities of this miserable life, The difficul­tiee in our se­uerall voca­tions. which we so highly e­steeme of: besides the particular paines that euery man is con­strained to take in his vocation and state whereto he is called. For some go to the warres, and some to the Court, some trauell to fayres and markets, and others to the sea about their mar­chandise: one is a husbandman, an other a taylour or a shoe­maker, another a fourbusher and a scourer of harnesse and olde swordes: some are ioyners, turners, pointmakers, glouers, painters, apple-mongers and cryers of oysters about the streets. And who is able to rehearse all the shiftes and deuises that men haue founde out to gaine a peny for the maintenance of their liues: and yet doe they inuent dayly more and more to helpe themselues, and to satisfie their owne curious humours. What paines, I pray you, take they about their garments, and ma­king of their apparell after the newest fashion? Os curious & foolish trades What diuer­sities of laces in silkemens shoppes, and outlandish deuices in marchantes shippes? What newe knackes in attiring of womens heades? what curiousnesse in their skreene ruffes, with their rebaters and supporters: what finenesse in their cut­workes, networkes, crosse clothes, and a thousand such toyes. What sundry sauces haue cookes deuised to please mens tastes: what pictures, images, formes and fashions vpon their baked meates? there is nothing but the folly of man will counterfait: and it seemeth, that as though God had not appointed them sufficient necessarie labour to put them in minde of their sinnes, they will needes consume their bodies in fruitlesse tra­uell, which they take in hande to satisfie their owne foolish humours. And although the labour of the body in this life be exceeding great, and deuided, as it were, into [Page]diuers kindes as we haue already declared, Of the infi­nite cares of the mind. yet is it nothing if it be compared with those infinite sorrowes, vexations, and tormentes, whereto the minde is continually subiect. For besides that the body betaketh it selfe vnto nothing, whereto the minde consenteth and agreeth not, communicating hereby of all the seuerall paines and labours thereof: there are ouer and besides infinite cares and sollicitudes of the minde, which are proper and peculiar vnto it selfe: as the studie of the liberall artes: distrust, feare, Iealousie, loue, hatred, desire, ambition, reuenge, pittie, enuie, compassion and sorrowe: and that which is worst of all, the sting and pricke of a guiltie conscience: and this is one part of that paine and miserie that euery man, of what estate and condition soeuer he be, must needes endure in this poore and miserable life: from which not one can be exempted but by death, which relea­seth both body and soule of this torment, and bringeth them to a blessed and a peaceable rest. For the one of them is laide in the ground, there to sleepe vntill the resurrection, and the o­ther is ascended vp to heauen: where it neither thinketh, hea­reth, seeth, or feeleth any thing, but that which ministreth comfort and consolaton, and looseth in a moment whatsoe­uer before vexed or tormented it. Of sundry diseases. The other euill and discom­moditie that accompanieth this life, is the multitude and di­uersitie of diseases, whereto we are subiect. We are troubled with feuers, chollickes, goutes, pluresies, ruines, fluxes of the bodie, apoplexies, the small poxe, scurfes and scalles. And in a worde, there is neither countrey, estate, citie or towne, age nor part of mans body, which hath not his particular malla­dies, and seuerall diseases. God knoweth what a number of Rheubarbs, glisters, purgings, lettings of blood, sweates, and sundry other remedies we must take to preuent these forena­med diseases, and the torment the poore bodie endureth in taking of so many receites: and the paines that the phisitian and seruants take about sicke persons: the one in prescribing of potions and preseruatiues against their malladies, the other in watching and attending in the time of their sicknesse, dayly and hourely, at all times and seasons. The feares, the cries, the sorrowes and sobbes wherewith their friends are in won­derfull [Page 170]manner vexed, if they be in any danger: and the great mischiefes that often fall out in noble houses by sudden death. For the auoiding of all which miseries, there is no way but death, which maketh an end of all, by laying our bodies in the earth, and preparing them in a readines to put on incorruption, and immortallitie, where neither the ayre, nor meates, nor drinkes, time, nor any thing whatsoeuer shall make them sub­iect to any more inconueniences.

Furthermore, wee liue here continually in broyles, Of warre. in con­tentions and warres. There is no countrey nor kingdome, which is not tossed and troubled with outragious stormes and tempestes: kinges against kinges, and nations against na­tions, cities against cities, and one against another, the Guelph against the Gibelin, and the Swisser against the Almaine, Strife. the French against the English, and the Breton against the Portu­gall. If there be but two seruants in a house, two maides, a catt and a dogge, there is euer some braules and brabblinges, strifes and dissentions. And if we would consider withall the contentions among men about matters of profite, Sectes. or the diuersities of religions, and the continuall heart-burning, which Sathan, that olde murthere of mankinde, causeth to arise among men to make all the worlde in an vproare, and to make a generall confusion of all things, the ambition, pride, and immoderate desires of our flesh, which doe conti­nually blowe the coales and kindle the fire, that it can not goe out, we would say it were impossible that there should be any peace here vpon the earth: neither in kingdomes by reason of the ambition of Princes: neither among cities because of their strife and emulation, nor among citizens by reason of their couetous mindes and greedie desires: nor among seruants, by reason of their enuy, nor yet among the partes of a mans owne body, by reason the one halfe is flesh and the other spi­rit. Is it not much better then, that men should quickely die, then liue long in this worlde, considering that our liues are nothing but warres, strifes, dissentions, and debates, as wee haue alreadie prooued: and that on the contrarie, death brin­geth with it so great rest, peace, and quietnesse? besides all these, we are subiect to a thousand temptations. The deuill is [Page]on the one side forging and deuising of sundrie wyles to be­guile vs, Of the mani­fold tempta­tions of Sa­than, of the world & our flesh, of pros­peritie and adversitie. and framing of many engines and snares to entrap vs: and beeing very subtill and his craftes-master, he turneth his coate and transformeth himselfe into an angell of light, to the ende wee should not mistrust him, and that thereby hee might catch vs the more easily. On the other side is the world, wherein we are compelled to dwell, which sometime spea­keth vs faire, and sometime threateneth vs, to trie and assay if either by feare or hope it may catch vs at aduantage; and therewithall is vnited and conioyned our flesh, which neuer leaueth vs, and which by flattering wordes, pleasant deuices, and manifold allurements doeth so charme and bewitch vs, that wee haue no power to denie any thing that it demaun­deth of vs. And if it fortune that we be so harde hearted at any time as to denie her requestes, shee weepeth presently, and maketh such a pitifull complaint, that we are forced forth­with to alter our purpose. Furthermore, we haue friendes, honours, riches, pleasure and prosperitie on the one side, and enemies, dishonour, contempt, pouerty, and aduersitie on the other side, that deuise and practise all meanes possible to turne vs from the feare and obedience we owe vnto our God. And there is no difference betweene them, but that the one vseth mildnesse and gentlenesse, and the other rigour and seue­ritie. Seeing then that our liues are subiect to so many dangers, and, as it were, assailed on euery side, either by furious and cru­ell enemies, or else by dissembling and flattering friendes, who are worst of all, wee may and that with great reason con­clude that death is farre better, which freeth vs from all daun­ger, not onely of ouercomming, but also of attempting and as­sailing. Hee shew­eth that the pleasures of this life are vaine, and therefore the feare we haue to loose them is meere va­nitie.

Furthermore, wee liue here continually in maruelous dis­contentment: and (as Salomon saith) when we haue diligently considered whatsoeuer is vnder the Sunne, wee shall finde that all is vanitie and vexation of minde. I will passe ouer infinite occasions, which minister nothing but griefe and sor­rowe speaking onely of that, which wee account as a pleasure and delight in this worlde. I woulde knowe of the ambitious, [Page 171]couetous, and voluptuous sort, if honours, riches, and plea­sures which they esteeme so highly of, can be attained and possessed without great and excessiue care? Our friends. we take exceeding comfort of ourfriends, but such as haue had great experience, confesse that there is much sorrowe mingled therewith. Our childrē. Chil­dren likewise doe minister occasions of much ioy to their pa­rents: but it falleth out oftentimes herein as it doeth in offi­ces: that which is purchased with great care and costes vs ve­ry deere, is all lost in a moment, before we haue enioyed it a yeere: yea perhappes before we haue them. And how should it be possible, but that wee should be vexed with other things, seeing that euen in those that are very naturall and most agree­able vnto vs, we are oftentimes so highly dispeased and dis­contented? Nourishmēt For who is there that is not glutted in time with the best meate that can be prouided, or not wearied with the purest wine that is, with lying soft, with sleeping long, Pastime. with hea­ring of musicke, with courting, with playing and sporting, with hunting and hauking, Exercise both of body and minde. or in whatsoeuer else we take pleasure or delight: the liberall artes which doe so wonderfully delight vs, haue their fulnesse and saciety with them, and are continual­ly accompanied with some sorowes. For (as Salomon saieth) where there is much wisdome, there is also much care: and he which getteth knowledge, gaineth griefe. Vertue it selfe. Vertue is not exem­pted, for hee which will liue godly in Christ Iesus, must suffer persecution. Behold here the pleasures of this life: there is not one of them but is mingled with bitternesse, which quicke­ly taketh a way all the sweetnesse we finde, when we first taste them.

But the pleasures of death are farre otherwise, On the cō ­trarie the pleasures which ensue of death, doe bring vs a perfite quiet­nesse. Apoc. 21.4, 5. for they bring vs a perfit delight, and an assured contentation, with a marue­lous ioy, and comfort to all our sences. God shall wipe a­way all teares from their eyes, saith Saint Iohn, and there shall be no more death: neither sorrowe, neither crying, neither shall there bee any more payne: for the first thinges are passed. And hee that sate vpon the throne sayde: Beholde, I will make all thinges newe. This may easily be vn­derstoode of such, as will diligently consider the state [Page]of our first parents in their innocencie. For if so be that before their fall, they perceiued and felt a maruelous quietnesse and tranquility of minde, and were free from all feare, distrust, enuy, pride, and all other passions whatfoeuer that might dis­quiet them: what shall we hope for in heauen, being clothed with the righteousnesse and purity of Christ Iesus, and seeing God face to face euen as he is; hearing the sweete and me­lodious songs of men and angels: tasting, or to speake more truly, filling our selues with that most pleasant fruite of life euerlasting, and smelling the sweete sauours, which pro­ceede from the garments of our spouse: and that which is the very height and perfection of all our ioy, to lie continually in his lap and embrace him for euer and euer? shall not all this be sufficient to perswade vs, that not onely our sorrowes, but also the remembrance of them are dead and buried with our bodies?

Moreouer, Assoone as we begin to loue God, the world pre­sently hateth vs: frō which hatred death deliuereth vs and bringeth vs to euerla­sting ioy and selicitie. so long as we liue in this world, we are alwaies as straungers and aliens. For after that the grace of God hath once regenerated vs, and that by the working of his holy spirit, we haue put off all olde fashions, or (rather to vse the phrase of the Scripture) the olde man, to be clothed and apparelled with the newe, then presently doe we begin to be hated and persecuted of the worlde: our kinsfolkes and friendes beeing not only contented to forsake vs, but do also conspire and com­plot with our enemies how to destroy vs. The brother, saieth Christ, shall deliuer the brother to death, and the father the sonne, and the children shall, rise against their fathers and mo­thers, and shall cause them to be put to death: and ye shall be hated of all men for my names sake. Asimilitude Behold the curtesie and entertainment that the faithfull are to looke for in this life. But if they be once dead, they are receiued & lodged in heauen, not as strangers, but as citizens with the saints & seruants of God. They are like vnto yong schollers, who hauing spent their time diligently at their bookes, returne from the vniuersities to their friends, and are welcomed home both of father & mother, bro­ther and sister, euery one preasing forwarde with great desire to kisse them, and to make the greatest demonstration of ioy and gladnesse that may be, for their happie returne. In like [Page 172]manner, vvhen true Christians depart out of this vvorlde, vvhere they are, as it vvere, at schoole, to returne to their fathers house, God himselfe is the first that biddeth them vvelcome, & vvilleth them to enter into the ioy of their Lord and father. Iesus Christ is the next vvhich taketh and leadeth them into the pallace of the King, and saith, Come ye blessed of my Father, possesse the king­dome prepared for you from the beginning of the world. The come the Angels, vvho cary them like Lazarus into Abrahams bo­some, to reioyce for euer vvith them, and vvith the other holy fathers. And in a vvord, vve may easily coniecture vvhat great ioy there is in heauen, at their entrance into such blessednesse, seeing they reioyce at the conuersion of euery sinner here in earth: and both heauen and vvhatsoeuer is vnder the cope thereof, doe honour and reuerence them as the children and sonnes of God.

The Church may very fitly becompared vnto some great and noble princesse, The vn­speakable ioy which the children of God haue after they be once dead, should abo­lish all feare of death. who leauing her cuntry and acquaintance where she hath long inhabited, and bene very much conuer­sant, goeth to seeke the King her husband, who keepeth his Court in his owne kingdome a farre off, assoone as she entreth within the territories and dominions of her lord, all the townes wheresoeuer she passe, receiue her with eloquent orations, ho­nourable and rich presents, great and sumptuous feasts, and ve­ry ioyfull acclamations: and there is not so little or poore a vil­lage, but is very forward in making of some externall shevve of in ward ioy and gladnes for her comming. In like maner, when as the children of God are after their death lifted vp into heauen, and that they haue laide away their mourning attire, which made them to be vnknowen and reputed as poore straungers and pilgrimes so long as they liued here, then euery creature beginneth to honour them, and to bend and bow before them, by reason of that great alliance which they haue, and that ho­nourable place vvhereto they haue attained: and in lue of that, that in this world they vvere made the vvonder & gazing stock of euery one, both of men & angels, & accounted fooles, vveake and vile, yea, and the very ofscouring of all things, they beeing once exalted and lifted vp aboue the heauens, vvith their head Christ Iesus, shalbe acknovvledged of all creatures, for kinges, [Page]lords, and iudges of the whole world. Those who haue despised and disgraced them in this life, shalbe troubled with an horrible and dreadfull feare, Wisd. 5.3. when as they shall see them, contrary to their expectation, to be saued and deliuered: then shall they change their opinions, and sigh for griefe of minde, & say within themselues, these are they whom we sometime had in derision, and in a parable of reproch. We fooles thought their liues mad­nes, & their ends without honor. How are they counted among the children of God, & their portions are among the saintes?

We liue also here vnder the tyranie of the deuil, sinne, death, and the world: Death de­liuereth vs frō most hor­rible tyranny & placeth vs vnder the most happie gouernment that may be, and therefore we neede not feare it. for though we be franchised, & deliuered by the death of Iesus Christ, yet not withstanding we do not fully enioy this libertie, neither are we so absolutely deliuered frō the pow­er of those tirants afore named, but that they will be still trou­bling and disquieting vs, so long as we liue here below, within their kingdoms & dominions. But after that we be once depar­ted from hence, then we haue no more cause to feare or to care for any thing, beeing assured, that we shall liue vnder the most mercifull, milde, gentle, pitifull, iust, & reasonable gouernment that may be. All which being considered, I would faine knowe what reason we can alledge, why we should feare death, or de­sire to liue any lōger in this world. And which of these I pray you are the wisest in their wishes and desires, either S. Paul, David, & Elias, who desired to die: or we who are so desirous to liue? for if that which one of them saith be true, that it is best of all to be losed, Phil. 1.23. & to be with Christ Iesus: it must follow of necessitie, that it is losse and detriment to the faithfull, & such as are Gods chil­dren still to liue in this worlde: and so it is out of doubt. For so the promises of God, which are so ample and exceeding great, could not be accomplished; we could not attaine the end of our hope, nor enioy the benefits of Christ Iesus, and the inheritance which he hath purchased for vs by his death and passion, Death de­liuereth vs from infinite euils, & pus­teth vs in possession of inspeakable pleasures. which is the effectuall meanes to bring vs to the ful fruition and posses­sion of all ioy and comfort whatsoeuer.

While we liue here, we are absent from God, as Saint Paul speaketh, for we walke by faith and not by sight: and assoone as we are dead, we are absent from the body, and present with God himselfe: we are grieued, and we sorow vnder the burthen [Page 173]of our sinnes, temptations & miseries, which so long as we are here, do as it were, ouerwhelm vs, & presse vs downe: & assoone as we are dead, we are deliuered & freed frō this so vnspeakable a weight, & we become light and mery harted. We liue here in weeping & mourning all the daies of our liues: & assoone as we are dead, we reioice and sing praises with a cherefull counte­nance vnto our God for euer & euer. We liue here to perish in the wildernes, & to conuerse among sauadge and wild beasts, in the midst of a thousand dangers, which do inuiron vs of all sides: and we depart from hence to liue in paradise with our friendes in all securitie and abundance: this life putteth vs into prison, and death deliuereth vs from thence. While we liue here, we endure frost and cold, stormes and tempests: and assoone as we are dead we presently perceiue the pleasant spring time, which bringeth vs more ioy & comfort, then all the other hard seasons brought vs sorrowe and vexation. We liue here like subiects, and by death we are made kings. We liue here with barbarous, cruell, malicious, proud, couetous, and contentious infidels, which do exceedingly offend vs, and we are wonderfully offensiue vnto them: and whensoeuer we die, we are assured to be in the com­panie of holy, iust, pitifull, milde, merciful, and peaceable soules, which are cleane and pure in heart, to whome wee doe great pleasure, and of whome wee receiue infinite ioy, comfort, and commodity. We are mortall so long as we are in the world, and we liue in continuall dread and feare of death: but wee are no sooner out of this world, but we are immortall, and assured of euerlasting life.

If all this be true, is it not a verie strange thing, The feare of death pro­ceedeth of infidelitie, & therefore it ought to be reiected. that wee can not be brought to beleeue it: or if we doe beleeue it, wee are so slenderly perswaded of the truth, that it is not suffi­cient to take from vs the feare of this death, which is so hap­pie and blessed a thing, nor the sorrow for this life, which breedeth in vs such immeasurable sorrowe and torment? And it is maruelous to consider, that wee desire so earnestly to liue at ease, and without care: and yet wee seeke by all meanes possible to auoide death, which is the onely way to ac­complish our desires. Such as are merily disposed and pleasant cōpanions, will often say, that God fauoureth a man when as he [Page]taketh away his wife, especially if she be euill and of bad con­dition. Which if it be true, I may safely say, that God bestow­eth a maruelous grace vpon vs, and doeth vs the greatest plea­sure that is, when as by death hee deliuereth vs from our flesh, which is the most treacherous and disloyall wife that can be: and which doth so torment the poore minde, with whom shee is maried, that she vexeth and disquieteth her silly hushand with the greatest and most intollerable griefe that may be.

But some man may answere and say, though for the reasons alreadie alledged the naturall death may seeme to be tollera­ble, Me entreth into the con­sideration of violēt deaths and sheweth the remedies against the feare of thē. 1. Against punishments ordained by cōmon lawes. Rom. 13.3. yet such deathes as are violent and sudden, as those are which the martyrs, and malefactours endure, are most horrible and fearfull. As concerning those punishments which are inflicted by the magistrate for the maintenance of peace and quietnesse in the common-wealth, and the preseruation of a well, and it is state and gouernment, we may auoide them if we will, and it is our fault if we haue any cause to feare them. For as Saint Paul saith, Princes are not to be feared for good workes, but for euil. Wilt thou then be without feare of the power? do well, so shalt thou haue praise of the same. For hee is the minister of God for thy wealth: but if thou doe euill, feare: for he beareth not the sword for naught. For he is the minister of God to take venge­ance on him that doth euill. It is very apparant then, that if we will liue orderly and obediently vnder our kings and princes, and be contented to be ruled by their lawes, we may easily be freed from that feare which thieues, pyrats, murtherers, and such like malefactours haue of iustice and good orders. Remedies against the feare of mar­tyrdome. 1. First it is honourable. Chap. 1.29. As concer­ning martyrdome, we ought not onely not to be afraid of it, but also earnestly to desire it, whensoeuer it shall please God to be­stowe vpon vs such great grace and fauour, as to appoint vs so honourable a death, as to suffer for the testimony and confession of the truth. Saint Paul writing to the Philippians saith, that vnto them it was giuen for Christ, that not onely they should beleeue in him, but also that they should suffer for his sake: To declare vnto them, and likewise to vs, that the greatest grace and fauour that we can receiue in this world, is, that after we haue once beleeued in him for our saluation, we should die for his glorie. Act. 5.41. The Apostles (as Saint Luke reporteth) when as they [Page 174]had bene beaten and scourged, departed from the Councell, and reioyced, Gal. 6.14. that they had bene accounted worthie to suffer rebuke for the name of Christ Iesus. And S. Paul saith, Gal. 6.14. God forbid that I should reioyce, but in the crosse of our Lord Iesus Christ, whereby the world is crucified vnto me, and I vnto the worlde. The Ecclesiasticall storie maketh mention of a certaine woman, Socrat. booke 4. chap. 14. who vnderstanding that the Emperors livetenant had made pro­clamation in the citie of Edessa, that all the Christians shoulde meet at a place appointed; resolved with her selfe to be there a­mong them also: though that she was certenly enformed that they should be all killed and spoyled. The day prefixed for this bloody execution being come, as she hastened to the place of the assemblie with her little childe in her armes, meeting with the Livetenant by the way, who demanded of her whither she went so fast, and whether she knewe that all those that were there should be slaine or no? yes truely that I do, (quoth she) and that maketh me make such haste, to the ende that I may be one of the first that shall die.

Eusebius reporteth that Origen being a little child, In his sixt booke of his histories, chap. 2. and vnder­standing that his father, who was in prison for the profession of Christ Iesus, was somewhat hindred from going on cherefully in that course he had begun, for the love he bare him & his mother, wrote a letter vnto him, wherin he did humbly beseech him, that he would not feare to goe on forward in his profession, and not desist for any affection hee bare vnto him or his mother, but that hee should continue vnto the ende. For as touching them­selves, they were perswaded there could be no greater happines, then to die for the honour of him, who had suffered for their sal­vation. Yea, and Origen him selfe the same day that his father dyed, would needes have bene at the place of execution, to have bene martyred with him; had not his mother hidde away his clothes in the night, that thereby shee might the better keepe him within doores all the day following. And he further repor­teth, that all the Christians of his time were as desirous of Mar­tyrdome, as the worldlings were of their pleasures and delightes. And whensoever they were required to give an account of their faith, or to dye for their profession, they strived and contended [Page]as much or more, who should be in the first rankes, as it were, as our souldiers doe, when as there is any battell or set fight ap­pointed. In his Eccle­siasticall hi­storie. Nicephorus maketh mention of a good olde father named Macarius, who being in prison for the trueth, and loa­den with strong boltes vpon his legges, and manacles about his handes, (as it is alwayes the manner to handle theeves and murtherers more mildely then the members of Christ Iesus) and by reason of his long imprisonment and vnmercifull vsage, be­ing almost quite consumed and readie to give over the Ghost, some of his friendes that came to visite him, demaunded of him if he would have his boultes taken off after he was dead: to whome he answered, that he woulde in no wise they shoulde doe so; for that those were the ornamentes he desired to be bu­ried in. In his homi­ly of the 40. Martyrs. Saint Basil also hath written a verie memorable and worthie storie, which I will briefely recite. A certaine tyrant, who was at that present governour of Cappadocia, to proove whether he coulde make the Christians abjure their religion or not, commaunded that they shoulde bee set starke-naked in a verie extreeme colde night, in the middest of the market place of Cesarea, and a great fyre to bee made within some hundred paces of them, whereat it shoulde bee lawfull for such to warme them, as woulde renounce their faith and forsake Christ Iesus: notwithstanding every one of them did vali­antly and constantly endure all the tormentes of this newe de­vised punishment, except one, who beeing more delicate and thender then his fellowes, went to warme him at the fire thereby to save his life: which when the executioner percei­ved, being in a marveilous rage, and admiring the constancie of the others, ranne incontinently and tooke the place of this naked and poore Apostata, crying out that hee was become a Christian, and humbly thanked God that hee had vouchsa­fed to allow him a place among his witnesses. By these & sundry other examples we may easely gesse, in what estimation Mar­tyrdome was among those of olde time. It is not then to be fea­red but to be desired, and wee may account our selves most hap­pie, if it please God to call vs vnto it.

But some will say, will not Christ Iesus haue vs take heede of men? Doe not the Scripture reach vs to this ende, that they [Page 175]are Wolves, Loyons, Bulles, Serpentes, and madde dogges? Tyrants haue no pow­er of them­selves, confi­dering their infirmities declared by many places of Scripture. that their throate is an open sepulchre? that deciete is in their tongues? that the poyson of Aspes is vnder their lippes? that their mouthes are full of cursing? that their feete are swift to shedde blood? that they have not knowen the way of peace? that thefeare ofGod is not before their eyes? and many such like speeches vttered by the Spirite of God, to forewarne vs of their malice and crueltie, to the ende we shoulde avoyd them. Whereto I agree and I must needes confesse, that there is no­thing in this worlde (the devill excepted) that is more treache­rous, malitious or daungerous, then men. But the better to comforte vs against their malice, wee must consider on the other side their infirmities and weakenesse, and that they haue no such power to execute their wicked purposes, Esay 2.22. as they haue will and desire to devise and effect them. The Prophet Esay, Esay 2.22. the better to shewe their frailetie, and that wee haue no cause (all thinges beeing considered) either to feare or trust them: sayth, Cease you from the man, whose breath is in his nostrels: for wherein is hee to bee esteemed? There is nothing more certen, then that which the Prophete speaketh in this place, touching the lives of the bravest and gallantest men in the earth, who are so fraile, that if their breath bee stopped but a quarter of an houre, they are stifeled and strangled foorthwith: and notwith­standing, like superbious and proude tyrantes, they never enter into the consideration hereof, that thereby they may abate their pride and plucke downe their stomacks: neither do we consider of it as we should doe; if we did, it would be a very effectuall means to moderate thatfeare, which we haue by reason of their threats and menacing speeches. If a Captaine or souldier that marcheth in the field, should be afraid of every cracke, or of the smoke of every chimney, or of the pricks of every bush, or of the bees that are gathering hony among the sweet & pleasant flow­ers, the clattering of the armour or weapons, the shaking of the swords and neighing of horses, should he be accounted coura­gious & valiant? no surely, neither yet shal we be reputed hardy, if we tremble so exceedingly at the grim coūtenances & braving speeches of cruell tyrants? For what are they, Psal. 1.2.37.118.129. but as we haue be­fore described them? David compareth thē to dùst, to powder, [Page]to stubble, to smoke, to thornes, and an earthen pot. What shall wee say then of all the counsels, enterprises, complots, and con­spiracies, which tyrants and their complices devise against Christ Iesus, his trueth, his Church, and all his members: all are follyes and vanities, as David sheweth in the beginning of the 2. Psalm. We may then well perceive hereby, that there is no such reason why we should feare their persecutions, or any thing else that man, which is a worme of the earth, can devise for the extirpa­tion of Gods trueth and religion.

Now as all their furie and madnesse ought not to astonish vs, The consi­deration of the power of God, ought to abolish the feare of persecutions. considering the small power and abilitie they haue to hurt vs, if it be not given them from above: So likewise this is a very strong and forceable argument to comforte vs, that wee are prote­cted and environed on all sides with the favour and power of the Almightie God, who is able to defende and keepe vs from all perill and daunger whatsoever. And this was all the rea­son that hee alleadged vnto the Prophete Ieremie, Ierem. 1.8. when as hee sent him vnto the Kinges of Iuda, and vnto the Princes and high Priestes, to denounce vnto them the judgementes of God, and the miseries that were prepared for them. Bee not afrayde of their faces, for I am with thee to deliver thee, saith the Lorde. And in another place, Girde vp thy loynes and stande vp, to the ende thou mayest tell them all the thinges that I commaund thee. Be not afrayde of them, lest peradventure I cast thee downe before them. Beholde, I have made thee this daye as a defensed Citie, as a piller of yron, and a wall of brasse vpon the earth against the Kinges of Iuda, and the Princes thereof, against the high Priestes, and all the people of the earth. They shall fight against thee, but they shall not overcome thee: for I will bee with thee to deliver thee, saith the Lord. He was also the buckler and the fortresse of David in all his trouble. And he that will knowe in what securi­tie he accounted him selfe, being in the protection of the Al­mightie, let him reade the 3.23.46.91.121.125. Psalmes. and likewise the 18. Psalme, wherein after he had magnified and ex­tolled the power and puissance of God, that had defended him from all his enemies: In the ende hee concludeth in this man­ner. Let the Lord live, and blessed be my strength, and the God [Page 176]of my salvation be exalted. It is God that giveth me power to a­venge me, and subdueth the people vnder me. O my deliverer from mine enemies: even thou hast set me vp from them that rose against me: thou hast delivered me from the cruell man. Therefore will I praise thee, O Lord, among the nations, and will sing vnto thy name. Great deliverance giveth he vnto his King, and sheweth mercie vnto his anointed, even to David and to his seed for ever. Is it possible to make a more goodly description then this, as wel of the power and might, wherewith God preser­veth his children from temptation, and the care hee hath to keepe them in all their perils and daungers; as also of his favour and loue, which maketh him to destroy and overthrowe all their enemies? Having then the worde and promises of our God, having faith and an assured confidence in his grace and fa­vour, having his holy Spirite, his presence, his might, his pow­er, and in a worde, the Angels to attende on vs, yea and all the powers of heaven, as the children of Israel had, to garde vs, and to fight for vs against the Canaanites, and as Theodosi­us had in that cruell and bloodie warre against the Tyrant Maximus: Shall we be afraide of any earthly creature, be­ing thus armed at all pointes, and being covered all over with such complete harnesse?

Furthermore if we be armed with patience which is the best defence, and (as it were) the peculiar weapon of Christians, Patience and constan­cie surmoun­teth the feare of persecu­tions. wee neede not doubt but wee shall bee invincible, if wee will plucke vp good heartes and seeke to defende our selves: and wee shall be sure to conquere our enemies, if wee will en­deavour once to assayle them. The weapons of our warre, as Saint Paul saith, are not carnall, 2. Cor. 10.4. but mightie through God to cast downe every strong holde: wherewith wee over­throwe imaginations, and every thing that is exalted against the knowledge of God, and bringing every thought into captivitie vnder the obedience of Christ. Dan. 2.44. And this is that which Daniel foretolde, speaking vnto Nebuchadnezzar of the king­dome of the Sonne of God, which shoulde succede the foure Monarchies, whereof hee had made mention before. In the dayes of these Kinges (saith hee) shall the God of heaven set vp a kingdome, which shal never be destroyed: and this king­dome [Page]shall not be giuen to another people: but it shall breake and destroy all these kingdomes, and it shall stand for euer. Christ Iesus seeing the Scribes and Pharises so malitiously bent against him and against his disciples, Matt. 25.42. and that they had conspired and sworne his death; said vnto them, Haue you not read, that the stone which the builders refused, is become the head of the cor­ner? This is the Lordes doing, and it is marveilous in our eyes. Therefore I say vnto you, that the kingdome of God shall be ta­ken from you, and given to a people that shall bring foorth the fruites thereof. And whosoeuer shall fall on this stone, he shalbe broken: but on whomsoever it shal fal, it wil grind him to pow­der. In which wordes he doeth admonish them, that all their en­terprises were in vaine, and that in the ende they should turne to their owne shame and confusion: as it hath alwayes happened vnto Tyrants, who have persecuted Christ Iesus and his Church. What gained Pharao in opposing him selfe against Moyses, and indeavouring to keepe the children of Israel still in captivitie and slaverie, contrarie to the wil and ordinance of God who purposed to deliver them: Or the Canaanites and the other seven nations against Iosua & the whole armie of Israel: Or Saul against Da­vid, though he omitted nothing that could any wayes be devi­sed to take him and kill him, and that this poore man had no­thing to defende him, nor any place to hide him in, neither in woods nor mountaines, or any other place to flie vnto; notwith­standing because God was his ayde, and that he was shielded by his favor and protection; his enemy, who continually hated him and persecuted him from place to place with extreme furie and rage, coulde never hurt or endammage him by any manner of wayes? The first & second booke of the Kings. The Actes of the Apo­stles. Wherein did Achab and Iezabel prevaile against Elias: or the Kinges of Israel and of Syria against Elisha: or Herode and the high Priestes against the Apostles: or Constance the Emperour against Athanasius? all which were as little flyes or gnattes in comparison of Elephantes, and yet notwithstan­ding they ever had the victorie. And it hath alwayes bene founde verie true, that in all the Church-warres and conflictes, the faith of th righteous hath alwayes bene of more force, then the sworde of the vngodly: and with their patience they haue continually overthrowen the furie and rage of their ene­mies. [Page 177]It was commonly sayde sometime, that the Lacedemoni­ans ruled all Greece with a white wande: which may bee more fittely sayde of the Church of God. For although even from the beginning of the worlde, it hath not onely wrestled against flesh and blood; Ephes. 6.12. but also (as Saint Paul saith) against principa­lities, against powers, and against the worldly governours, the Princes of the darkenesse of this worlde, against spirituall wic­kednesses, which are in the high places: and for the defence of themselves, and the avoyding of all their malicious attemptes, they had nothing but their trust and confidence in God, which their enemies scorned and contemned. And yet haue they conti­nually so valiantly behaved them selves, that they could never be overthrown, but haue in the end remained conquerers: 1. Cor. 1.25. verifying that which the same Apostle saith, that the foolishnes of God is wiser then men; and the weaknesse of God is stronger then men.

But what can there be imagined, Neither the nomber nor the pow­er of persecu­ters should make vs a­fraid of their persecutions. Chap. 6. that should so terrifie and scare vs in the time of persecution? Is it the number or power of our enemies that doeth so daunt and astonish vs? There is a most excellent storie for this purpose in the second booke of the Kinges, whereas it is saide, that Elesha being in Dothan with his servant, the King of Syria sent thither horses and charets, and a mightie hoste to compasse the Citie and to take him; and when the servant of the man of God arose early in the morning to go out, he espyed a great armie which compassed the Citie, and he was wonderfully afraide, and said vnto the Prophet, Alas, my master, how shall we doe? And he answered, Feare not, for they that be with vs are more then they that be with them. Then Eli­sha prayed, & said, Lord, I beseech thee, open his eies that he may see. And the Lord opened the eyes of the servant, & he looked, & behold, the mountaine was full of horses & charets of fire round about Elisha. It is not then the multitude of enemies that shoulde make vs afraide, seeing as it appeareth by this historie, we have many more friendes to succour and defend vs, then enemies to hurt vs? neither neede we to feare their power and might, vn­lesse we will confesse that the devill and men are stronger to hurt vs, then God and his Angels are to deliver vs.

We are afraid lest they should hurt vs, & yet we know they can not do any harme to our shepe, or oxen, or any thing else that we [Page]haue, The want of abilitie & power in our enemies to doe harme, ought to di­minish our feare. vnlesse it pleaseth God to suffer them and to give them li­cence. We are afraide least they should take away our lives, and yet we knowe, that they can not so much as plucke one hayre from our heades, but by the permission and sufferance of him, who hath taken a iust reckoning of them. We feare least they shoulde cast vs downe headlong, and cleane destroy vs: and yet they can not doe so much as touch vs, which is a verie small mat­ter, nor make vs so much as trippe against a stone to stumble or fall. O howe slenderly wee consider the estate and condition of those, with whom we have to do. For if we would advisedly pon­der how feeble and weake they are, yea and so fraile, that God is able to overthrow them with a fillippe of his finger: or seeing that they are mortall, they are not the lordes, but the servants and slaves of death, ouer which they haue no more power then they have ouer their owne lives, we would never be afraid least they should hurt vs, for that we would be assuredly perswaded, that if they went about to doe vs any harme, the mischiefe they intende, would light vpon their owne pates. For if at such time as we are so timerous, we would remember that we are the chil­dren of God, and vnder his protection, that we are of the sheepe­fold of Christ Iesus, & that we can not be taken out of his hands, being defended and guarded with infinite legions of Angels, which are readie to fight for vs, and keepe vs wheresoever wee are, or whithersoever we go: that we are Kinges and Priests, and as holy and sanctified thinges vnto God, which other creatures can not touch without sacriledge and incurring his wrathfull displeasure: as also that we haue his worde, that we shall never perish, and that our reines (as S. Paul speaketh) are girded with veritie, Ephes. 6.14. and armed with the brestplate of righteousnesse: that wee haue the shield of faith, the helmet of salvation, and the sworde of the spirite, which are armours of farre better proofe then ever were those of Achilles; If I say wee woulde remem­ber all these, as often as our enemies doe threaten to hurte vs, were it not a shame for vs, and shall wee not condemne our selves for starke cowardes, if being thus provided, and ha­ving such advantage over them, wee will notwithstanding runne away, and that in the sight of our Captaine, who is continually in the forefront, and in the hottest of the skirmish, [Page 170]encouraging vs to strike valiantly, both by his wordes and example; and is the beholder not onely of his faithfull seruants, which fight couragiouslie, to remunerate and rewarde them for their noble valour, but also of such as are faint-hearted and white liuered souldiours, for to casse them and put them foorth of his bandes.

Though we haue no other aide, but the word of God, The word of God is our strength, why are wee then afraid? is it not sufficient to defend vs against all violence and inuasion what so euer? I would faine know, if the deuill, man, and all other crea­tures what so euer, had conspired to ouerthrowe the heauens, and to plucke vp, as it were, the earth by the roots; whether they were able to bring it to passe, or no? The time which weareth and consumeth all things, neither yet the continuall vse, nor the motion which is the most quicke and violent, that can be ima­gined, could euer hurt or impaire them, for the space of 5590. yeeres: euer since which time they haue beene created. Nei­ther are they any one iotte altered from their first forme and fa­shion, which God hath giuen them. And yet notwithstanding there is nothing that doth preserue and keepe them, but onely his word, by vertue of which, they were created in the beginning. Hauing then this sacred and deuine word, which is more durable then the heauens, and hauing it not onely with vs, 1. Epist. chap. 5.4. but also in vs, and in our hearts (as S. Iohn saith) by faith and trust which wee repose in him: what cause haue we to feare any daunger, though men rage and storme neuer so much against Christ Ie­sus and his members?

But this is not all. For besides the word of God, Faith and prayer suffi­cient to resist this feare. Notable exā ­ples alledged for proofes. See Exod. Ios. Iudg. King. and e­specially the 11. Chap. to the Hebr. as wee haue all readie saide, wee haue also faith and prayers, which are of no small force against the malicious deseignes of our enemies. The Amalekites were ouercome of Moyses by this meanes: and so likewise Goliah of David: the Midianites of Godeon: the Phi­listims of Ionathan: and the Assyrians of Ezechias. And what force is there that is able to resist faith and prayer? By faith the children of Israel passed through the redde sea, and the riuer of Iorden, and the waters fled backe, as though they had beene a­fraide, and the mountaines shaked and trembled at their com­ming. By faith the walls of Ierico fell downe, after that they had beene compassed seuen daies; and in a moment were quite ra­sed [Page]at the blowing of the trumpets, which had as great force at that present, as all the double cannons in the world can haue. By faith the children of God haue subdued kingdoms, wrought righteousnes, obtained the promises, stopped the mouthes of lyons, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, tur­ned to flight the armies of the aliants, the women receiued their dead raised to life: other also were racked, and would not be de­liuered, that they might receiue a better resurrection. Wee may see by these examples, the great force of faith, and of the prayers of the children of God, when so euer they are in any necessitie. For being armed with such weapons, they are not onely able to fight against men, but euen against death it selfe. Why then are we afraid of euery blast that commeth from their mouthes, and so astonished, as though the thunder it selfe were readie to fall vpon our heads?

And why doe we not remember, Our lives are in the hāds of God, who will pre­serue them in despight of al tyrants, and that often­times with their owne destruction. that not onely the haires of our heads are nombred, but also our daies and yeers, yea, and the minits of our liues are counted: and that so exactly, that as wee can not adde one iotte to the prolonging of our time, so can not the cruellest tyrant that is, cut off any thing to make it any whit the shorter? And euen as wee see in the seasons of the yeere, that from the beginning vnto the ending, they are appointed of God; and that in such sorte, that all the men in the worlde, though they should employ all their whole force, counsels, and indeauours to the contrarie, were not able to alter them: In like manner may we be assured, that our liues are so limited and bounded by God, that neither King nor Prince, power, nor potentate, can any manner of waies shorten or prolong them: yea and that which may wonderfully comfort vs, so often as wee remember it, that GOD doeth oftentimes prolong our daies by the meanes of wicked tyrants, which would cut them off. And this may notablie appeare in the example of Moyses, Moyses. who, beeing cast out among the men children of Israel, by the commaundement of Pharaoh; was saued by his daughter, and brought vp by her to succeede him in the kingdome of Egipt. What plainer and more euident [Page 171]demonstration can wee haue of the prouidence of God; and that the hearts of Princes are in his handes, and that hee can mollefie or harden them, turne them and bende them which waie so euer it pleaseth him? Nebuchadnezzar, The three young men. who in the be­ginning was so furious and so raging against the three young men, of whome Daniel maketh mention, that all his tormentours and executioners could not make a fire hoate enough, and to his liking for to burne them: neither yet were quicke and readie enough to east them into the hoate bur­ning furnace, was the first that spake of their deliuerance, and that hurnbled him selfe before the LORDE to praise him, and to acknowledge his power and might, which a little before hee had so arrogantly disdained and blas­phemed. And this was the occasion that these young men became more famous, and were brought vnto the knowledge and acquaintance of the King, who afterwardes aduaunced them in the kingdome of Babylon, contrarie to the expectation of their enemies, and such as had accused them before with purpose to destroie them. Daniel. The like happened to Daniel in the raigne of King Darius. For the euill that his aduer­saries entended against him, in the ende fell vpon their owne heades; and all the complots and proiects they had laide and deuised, serued to no other ende, but to make this seruant of GOD better knowne, and his vertue and con­stancie to be the more honoured and reuerenced, bringing him into the grace and fauour of the King, to make him in farre greater reputation, then euer hee was in Babylon. Men may then haue malicious mindes, and they may, as they daylie doe, threaten the Church: seeing they haue no power to ex­ecute their tyrannie, vnlesse it pleaseth GOD to giue them leaue, and that the effect of all their counsels doth depend of his deuine prouidence, which guideth and ruleth all to the profit and commoditie of his children, wee haue no greater occasion to feare them, then wee haue to hope and expect for some good at their hands. The confidence which we repose in them is alwaies vaine, for that they neither can nor will doe any good. And the feare wee haue of them is very foolish, for that [Page]they cannot hurt vs, what will and desire so euer they haue thereto.

We beleeue and confesse al this, when so euer we here it spo­ken of. We must needs cōdēne our selues of cowarde­lines, seing so many reasons and examples will not en­courage vs. And oftentimes while wee haue these considerations in our hearts, we imagine that though all the world should assaile vs, yet we would be invincible. And for all this, as soone as wee heare any noise or bruit, though it be a false alarme, our cou­rage presently faileth vs. We are like vnto the hare, whom, as the tale goeth, the foxe reproouing on a certaine time for his great cowardise, saying, that considering he had such harnesse, such strength, and agilitie of bodie, hee might fight with the fier­cest and cruellest beasts of the world; and therefore his friendes wondered that he should be so fearefull and timerous, running a­way at the barking of euery little dogge: whereto the hare an­swered, that hee could not denie but that which hee spake was true, and that oftentimes, when he considered so much with him selfe, hee was fullie resolued to fight with the dogges, and reso­lutely to withstād thē: but yet he had found by experience, that his heart would not serue him: for as soone as he heard the hoūds in the woods, he presently forgat all his strength, and remem­bred nothing but running away. This may be excusable in a hare, which is but a poore beast: but in a Christian, who ought alwaies to remember the worde of God, who should meditate day and night in his lawe, and haue it continually before his eyes: and furthermore who hath the Holy Ghost as a sealed writing, which doth continually suggerate and teach him what so euer is necessarie to comfort him: it is a marueilous shame and infamie to be so fearefull without cause, and to forget that helpe and strength in his need, The feare of the iudge­ments of God vpon whose faithfull pro­misewe ought to leane, should chase away all feare of the rage of our enemies. which is most auaileable against all power and puissance what soeuer.

But I pray you, let vs consider our follie yet a litle more. What is it that we are afraid of? that mortall men, who haue no power of them selues, should beat vs and whippe vs for speaking and defending the truth; and in the meane while, we neuer remem­ber, that for concealing and dissembling of it, God threatneth to kill vs, who hath power and abilitie to cast both bodie and soule into hell. If I should aske this question, whether the King or some pettie gentleman were most to be feared, euery man could [Page 180]answer me very readily. But demanding the same thing, as tou­ching God and man, euery one is whist, and saith not a worde. O Lord, how sottish we are! Doe we not know what to loue, or what to hate? what to followe, or what to flie? what to hope for, or what to feare? Let vs further consider what iniurie we of­fer vnto God; which is farre greater then that which should be offered vnto a captaine, who hath the keeping of some frontiere towne, of whose fidelitie we doubt not, neither that he will de­liuer it to the enemie. For if we would doubt of the truth of any such man, there were alwaies sufficient reason why we might doe so, considering that naturally wee are not onely lyers, trea­cherous, variable, and inconstant, but also couetous: and there­fore subiect to be easily corrupted. Which can not possibly agree with the nature of our God. Whereupon it followeth, that they blaspheme him, and offer him vnspeakeable iniurie, that will call his trueth into question, fearing least he should breake his worde, or that contrarie to his promise, hee would deliuer his children into the hands of their enemies.

But some will answer, and say, Seeing we must needes die, martyr­dome is most honourable, and nothing more glorious then to die in the time of persecution. doe we not knowe that Chri­stians haue beene banished, imprisoned, whipped, and scour­ged, and the most of them most cruelly executed? Which I con­fesle to be true, and that it is appointed by the ordinance of God, that before we can be glorified with Christ Iesus, we must suffer in the world with him. But what? In flying of persecution, doe we auoid death, or if we doe flie from death, doth it not followe vs? and if it doth hunt after vs, can we hide our selues so cunning­ly, that it shall not finde vs? If then we must needes die; is it not much better that wee should ende our liues honourably in the warres, then cowardly in our beddes? Let vs consider a little the great loue that God sheweth vs. If he would he might make vs die as dishonourably, as those, that were drowned in the vni­versall flood, or consume vs, as he did the Sodomites, or cause the earth to swallow vs vp, as it did Corah, Dathan, and Abiram, or make lice to eate vs, as he did Herod: he might iustly doe it, and our sinnes haue infinitly deserued it. But hauing respect vnto his onely mercie, according vnto his wonted manner, as hee hath couered the loath somnes of our sinnes, with the righteousnesse of his Sonne Christ: so likewise hath hee vouchsafed to hide [Page]the indignitie and shame of our deserued death, causing it to be written vpon our tombs, and in the histories, that we are slaine for his worde, and for the witnesse of Christ Iesus, which is such an honour, as all the sufferings in the worlde doe not de­serue.

S. Augustine comparing in one of his epistles, The ex­cellencie of the truth of God and dig­nitie of his Church is such, as wee ought to de­fend them, euen with the losse of our liues. Christian ve­ritie to Helein, saith one thing that is well worthie to be often remembred, and that is; that the one of them is farre more beautifull, then the other. And if then there were a hundred thousand Greekes, that exposed them selues to all daungers, in defence of the honour and beautie of Helein: What shall Christians doe for the eternall worde of God, vpon the con­fession and knowledge whereof, their life and happines doeth wholly depende? Moreouer it hath beene alwaies esteemed and commended for a very honourable thing, in all magnani­mious mindes, to die for their countries: howe precious then is the death which wee suffer for the building of the Church of God: and howe profitable vnto vs is that blood, which we spill to water the roores thereof, to the ende that the young plants and nurseries which are there, may fructifie and growe the better?

But doe we giue our liues for nothing? The great rewarde wee haue of God for a small gift. Truely we haue great occasion to pray heartely that we may exchaunge this worne and torne life, for an immortalitie, which is made of such dura­ble and excellent stuffe, that shall neuer be consumed nor worne out. Doe wee loose much, if wee leaue an olde and stinking pri­son (for what else are these earthly bodies) to gaine an euerla­sting habitation in the heauens? If wee should not excuse this exchange with the magnificence and exceeding bountie of our God, hee might be thought to be but an euill husbande, to giue away so much, and receiue so little? Wee haue nothing then to say for our selues, why we should not (following the ex­ample of Saint Paul) runne with patience the race that is set before vs, Hebr. 12.2. looking vnto Iesus the author and finisher of our faith, who for the ioye that was set before him, endured the crosse, and despised not the shame, and is set at the right hande of the throne of God. Iam. 4.7. Let vs resist the deuill, as Saint Iames [Page 181]saith, and hee will flie from vs. For he is of the nature of the crocodile, that is very fierce in pursuing of such as runne from him, and a starke cowarde to those that pursue him.

If men of warre be in any strong and well defenced cities, Those that are in the Church of God, are invincible. they scorne and mocke those that come to besiege them: what shall wee doe then beeing in Ierusalem, that is to say, the Church, which is the best walled, the best prouided, and the most carefully garded of all others? for he that keepeth it, slee­peth neither day nor night. If of olde time those souldiours that were vnder the leading of Alcibiades, were accounted inuincible; what shall wee thinke of those that are vnder the conduct of Christ Iesus? The Martyrs of our Lord and Sauiour (saith Cyprian) may be slaine, but they cannot be ouercome but are inuincible: for that they are not afraid, nor terrified with death. Let vs say then of the tyrants and persecuters of Gods children, as Socrates saide of Anytus and Melytus, that they may kill vs some time, if God will giue them leaue, but they shall neuer be able to hurt vs.

Contrariwise, The Church of God is puri­fied, amēded, and repaired by afflictions. there is nothing that doeth more profit the faithfull, either for the mortifying of vice that is in them, and to exercise them in all kinde of vertue, then afflictions, and that continuall warre which they haue with Sathan and his mini­sters. We are like vnto incense, which neuer smelleth well, vn­lesse it be cast into the fire: or to mettals, which are neuer well purified before they haue beene in the furnace: or to wheat, which is neuer cleane, before it be well threshed and fanned: and to be short, there is nothing according to the word of God that doeth more increase and strengthen our faith, then crosses and afflictions. There is no question, but that hee which shall read the histories of all times, shall easilie see, that the Church of God euer flourished more in aduersitie, then in prosperitie. Ha­uing then hetherto declared, A conclusion of what so e­uer hath bin spoken agaīst the feare of persecutions. that wee ought neither to feare nor flee martyrdome, considering the care which God hath ouer vs, and the weaknes and imbecilitie of our enemies to hurt vs, and the force which we haue to resist them, and that great bles­sing & happinesse which we may looke for in the kingdome of heauen, if wee suffer tribulations here vpon earth for [Page]righteousnes sake, and the defence of the trueth: wee may con­clude, that according vnto the example of the Lacedemonians, all this great armie of the whole vniuersall Church, ought to be deuided into three bands: whereof the first, which is the old fa­thers raigning nowe in heauen with Christ, may say: wee haue beene valiant and couragious, to fight the battels of the Lorde: the other which is of young men, who are lusty, fresh and strong, ought to say: that we are readie to followe you, and resolute for to abide all dangers, to continue and maintaine them still: and the third, which is of young children, shall say: we will continue them after you, by the power and fauour of him, who hath endu­ed our graundfathers in olde time, and you at this present, with such courage and magnanimitie.

It is nowe high time to draw to an ende, The last part of this booke, which is deuided in­to foure e­speciall branches. and to speake of the last of these feares, which we haue: which is, of spirituall things; as, of the iudgement of God: of eternall death: of the deuils, and of sinne. Notwithstanding, before I goe any further, I must ad­monish the reader of this one thing: That whatsoeuer I shall speake, touching the diminishing of the feare of these foure thinges, it doeth nothing appertaine vnto infidels and fleshly minded creatures: whose consciences doe sleepe in sinne, and are possessed with a lethargie, and a blockish forgetfulnes of all their transgressions, neuer so much as once thinking of them, much lesse sorowing for them, but studie and deuise altogether how to liue at their ease and pleasure; and there is nothing that they are so carefull of, as to auoide all thinges what so euer may hinder their ioyes and delights. There are some also, who hea­ring any mention made of the threatnings of God, and the tor­ments of hell fire, mocke and scoffe at both the one and the o­ther: whereby they euidently declare the small account they make of either, and the colde affection they beare towardes the knowledge of God, and the meditation of his law. Before these and such like swine, I minde not to cast these precious and inua­luable pearles: knowing very well, they will treade and trample them vnder their feete, and that what so euer can be said, will be but for the increase of their impietie, and multiplying of their sinnes. But I speake nowe vnto such as are vnfained Christians, who carrie with them a reuerend regarde of Gods worde, and [Page 182]haue an assured confidence in his promises, not with purpose to sooth them vp in their sinnes, to flatter them & lay cushions vn­der their elbowes, not to excuse their faultes, or to encourage thē to goe on forwarde in their wicked wayes, and so to procure the heavie wrath of the Almighty to fall downe vpon them in the day of the Revelation of his iustice: in a word, it is not to harden the heart of the obstinate to despise his mercy, his patience and long suffring, wherewith he doeth provoke vs daily and hourely vnto repentance and amendment of life: but this is to comfort them, and to raise them vp, and, as it were, to lift vp their consci­ences, when as they are pressed downe with the weight of their sinnes, and with the feare and terror they haue of the terrible and fearefull iudgements of God for their transgressions. The drift then and whole scope of this discourse, is to give a little breath vnto poore and tyred soules, which grone vnder the burthen of their sinnes. For both Christ Iesus, his promises, his Gospel and al his cōsolations serue especially to this end, to vnburthē those that are laden, to comfort the weake, & to heale the broken hearted.

Now of those 4 things before remembred, The reme­dies against the feare of the anger of God. 1. Promises that we shall not be con­demned. Chap. 3.17, 18. Rom. 5.16. Chap. 8.33. the greatest & that which we are most afraid of, is the terrible wrath of God. For the feare we haue of death & of the devill proceedeth of nothing but this, that we thinke they are the ministers & executioners of his iudgements. Against this feare we may oppose all those cōforta­ble sayings following. God (saith S. Iohn) sent not his Sonne into the world that he should condēne the world, but that the world through him might be saved. He that beleeveth in him shall not be condēned. And S. Paul saith, that the fault came of one offēce vnto cōdēnation, but the gift is of many offences to justification. And in the same epistle in another place: Who shallay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condēne? It is Christ which is dead, yea or rather which is risen a­gain: who is also at the right hand of God, & maketh request also for vs. Can we haue a greater assurance that we shal not be accu­sed, or if we be, that we shalbe acquired & absolved, Testimo­nies of the love that God beareth vs in his Sonne. then by the mouth of the Iudge himself, & by the testimony of his holy spirit, which is so often mentioned in the holy Scriptures? Next vnto these, we may observe all the places both of the Old & new Te­stament, where there is any mētion made of the mercies of God, [Page]& the reconciliation that is betweene him & vs by the mediati­on of his sonne Christ. Chap. 9.6. Esay saith, vnto vs a child is borne, & vnto vs a sonne is giuē: & the government is vpon his shoulder, and he shal cal his name Wonderful, Counselor, The mightie God, The euerlasting Father, The prince of peace: the increase of his go­vernmēt & peace shal haue no end. Chap. 53.5. And the same Prophet spea­king of the death of Iesus Christ, saith, that he was wounded for our transgressions, & brokē for our iniquities. The chastisement of our peace was vpō him, & with his stripes we are healed. Which Ieremy also vttereth of him: Chap. 23. In his dayes Iudah shalbe saved, and Israel shal dwel safely. Chap. 1.23. S. Matthew saith, Behold, a virgin shalbe with child, & shal beare a sonne, & they shal cal his name Emma­nuel, which is by interpretation, God with vs. We may not forget that which the angels said in praising of God for his birth: Luke 2.14. Glory be to God in the heavēs, peace in earth, & towards mē good wil. And that which Iohn saith touching the love of God to ward the world, Chap. 3.16. that he hath given his only sonne, that whosoever beleve in him should not perish, Iohn 16.27. but have everlasting life. As also Christ telleth his disciples, that the Father loveth thē, because they had loved him, & had beleeved that he came from God. And that of Paul, Rom. 1.17. Chap. 3.21, 22. The righteousnes of God is reveiled frō faith to faith: as it is writtē, the iust shal live by faith. And in the same epistle, But now is the righteousnes of God manifest without the law, hauing wit­nes of the law & of the prophets: to wit, the righteousnes of God by the faith of Iesus Christ, vnto all and vpon all that beleeve. For there is no differēce: for al haue sinned, & are deprived of the glo­ry of God, & are iustified freely by his grace, through the redēptiō that is in Christ Iesus, Chap. 5.8, 9, 10. whō god hath set forth to be a recōciliation through faith in his blood. And furthermore God setteth out his love towardes vs, seeing that while we were yet sinners Christ dyed for vs; much more being nowe iustified by his blood, wee shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled we shall bee saved by his life. And to the Ephesians he saith, Chap. 2.11, 12, 13, 14. Remember that you beeing in time past Gentiles in the flesh, and called vncircumcision of them, which are called circumcision in the flesh made with hands, that ye were (I say) at that time without Christ, and were aliauntes [Page 183]from the common wealth of Israel, & were strangers from the couenants of promise, & had no hope, & were without God in the world. But now in Christ Iesus, ye which once were farre off, are made nere by the blood of Christ. For he is our peace which hath made of both, one, & hath broken the stop of the partition wall. And in the beginning of the same Chapter. Vers. 1, 2, 3, 4, 5, 6, 7, 8, 9. You hath he quickned that were dead in trespasses & sinnes: wherein in time past ye walked, according to the course of this world, and after the prince that ruleth in the ayer, euen the spirit, that now wor­keth in the children of disobediēce: among whom we also had our conuersation in time past in the lusts of our flesh, in fulfilling the wil of the flesh & of the mind: & were by nature the childrē of wrath as well as others. But God which is rich in mercy tho­rough his great loue wherwith he hath loued vs, euen when we we were dead by sinnes, hath quickned vs together in Christ, by whose grace ye are saued, & hath raised vs vp together, & hath made vs sit together in the heauenly places in Christ Iesus, that he might shew in the ages to come, the exceeding riches of his grace through his kindnesse to wardes vs in Christ Iesus. For by grace are yesaued through faith, and that not of your selues, it is the gift of God. Not of workes lest any man should boast him­selfe. And to the Colossians he saith. Chap. 1.19, 20, 21, 22, 23. It pleased the Father that in him should all fulnesse dwell, & by him to reconcile all things vnto himselfe, and to set at peace through the blood of his crosse both the things in earth, and the things in heauen. And you which were in times past strangers, and enemies, because your mindes were set in euill workes, hath he now also reconciled in the body of his flesh through death, to make you holy, and vn­blameable, & without fault in his sight, If you continue groun­ded & stablished in the faith, and be not moued away from the hope of the gospell, whereof ye haue heard, & which hath bene preached vnto euery creature which is vnder heauen. 1. Epist. 2.4, &c. And to Ti­mothy he saith: God would that all men should be saued, &c.

Furthermore, the better to assure vs against the iustice of God, The satis­faction of Christ Iesus. we must cōsider of the satiffactiō, which his Sōne & our Mediator hath made vnto him for vs: & the dayly intercession, wherby he doth continually turne away his anger from vs, & defendeth our cause, to keep vs in fauour with his father. Finally we ought to [Page]arme vs with this article of our faith, as with an armour of ex­cellent proofe, that the Father hath giuen all power vnto his Sonne, His inter­cession, and that our ad­vocate shall be our iudge. and that hee shall come in the latter ende to iudge both the quicke and the dead. I woulde knowe nowe if our consci­ences shoulde be troubled with the feare and apprehension of Gods iudgements; having before hand, first so many promises & assurances that wee shall not bee condemned: Secondly, so many testimonies of his love, which he hath declared and doeth declare towardes vs, not onely in wordes but also in deedes, and those so evident, that we neede never doubt of them: Thirdly, his Sonne to be a Mediatour betweene him and vs, who dyed, and was sacrificed, who hath made intercession, hath all power and authoritie, who is a King and a high Priest to reconcile vs vnto God his Father, and to quench whatsoever may kindle the wrath of God towardes vs: Fourthly, seeing our advocate shall be our iudge, who can not be denied of any thing whatsoever he shall ordeine & stablish in favour of his children. The infi­nite mercie of God to­ward vs de­clared vnto vs many wayes. If vnto these we will adde the mercie and favour of God, wherwith the whole world, and especially his house, is fully replenished: and consider withal that we are his children and his inheritance; that we are mem­bers, flesh, and bone of his onely beloved sonne; that we are his people and his seruants, and he our Lord and King; and that we are poore infantes, and hee our gardein and tutor; that wee are his beloved spouse, that is, his love and delight; that we are his treasure and his precious Iewels; that wee are his house and garden of pleasure; that wee are his kinsemen and neere ac­quaintaunce, and that hee hath created vs after the simili­tude of his owne image: If wee woulde consider all this and that wee are his verie heart, and the apple of his eye: Is it possible that ever we should imagine him to be a cruell & an inexorable iudge? we would surely on the contrary seeke for him, love, and embrace him as a very loving, The vn­douted truth of God. gracious, and a pitifull Father. We would not feare lest he should iudge vs: but we would hope to iudge the world with him. And wherefore serve the Gospel & so many cōfortable sermōs, which haue bin preached vnto vs of the grace, mercy, & favor of God, by his Prophets and Apostles? what profite also should we reape of the alliaunce which is be­tweene him and vs, His alli­ance. and that Christ Iesus is come into the worlde [Page 184]to die, and to shed his blood for the ratification thereof? what gaine by the faith and hope of his promises? Our faith and hope. what rewarde and recompense for all those afflictions and miseries, which we en­dure in this world for the defence of his trueth, shall we looke for after this life, if at our departure God should suddenly confound vs in his judgement? Furthermore, what advantage should we haue, by being at the right hand of Christ Iesus at the latter day, and that there be a separation betweene the sheepe & the goats, if al should be sent to hel? where should be the ioy, cōfort, peace, & the glory which God hath promised vnto his people? who wil beleeve also that Lazarus was caried into Abrahams bosom, that the thiefe entred into paradise with Christ Iesus, that the heavēs were opened to S. Steven for to cōfort him, & to receiue his soule, if indifferently both the beleever & vnbeleever after their depar­ture were condēned? Were it not in vaine & a marveilous abuse, that the sonne should beare the name of Iesus, & of a Saviour, The name, the obedience and merits of Christ Iesus. if we should be condēned by the father, & tormented by those pu­nishmēts we haue deserved by reason of our sinnes? And as con­cerning him: should not he have done very vnwisely to have suffred him selfe to be accursed for vs, & to indure the punishmēt due vnto our iniquities, if he were not able to deliver vs? why should he pay our ransom, if he shuld not come out of captivity? why should he spill his blood, and pay for that which he had not taken, (as the Prophet saith) if it were not available to acquite vs? We must necessarily then conclude one of these 3 points: either that Christ Iesus hath not made a full satisfaction for vs, or if he hath, that we shal not be condemned; or if we be condēned, that God is not righteous in his judgemēts. But it were horrible blas­phemy to thinke that the Father were vniust in his iudgements, or to say, that the Sonne had not paid whatsoever was due for vs: & therefore we may safely say, that we need not feare the wrath of God, or his sentence at the latter day, seeing we live and die in the faith of the death & resurrection of Christ Iesus his sonne: but we may boldly present our selves before his face, & beseech him as did David, that he would not enter into judgement with vs, assuring our selves of the rest, & that in the name and mediation of his Sonne, he will absolve vs from al those offences, whereof we are accused, either by the devill or our owne consciences. For [Page]the wrath of God is only laid vp for those, Our re­pentance & humilitie. who with an obstina­cie & an impenitency of heart provoke & procure it, & by reason of their continuance in sinne, do as it were force him to impatien­cie: & not for those, who wil turne vnto him with all their hearts, & commit both themselves & their causes into his hands, & re­ferre all wholy to his mercy. His iudgements are not prepared, but for such as will exalt them selves & lift vp their hearts against him, presuming of their owne wisdome, power, righteousnes and holines: whereas on the contrarie, his mercies are evermore rea­die for such, as seeing them selves naked & without any comely ornament, do humble them selves before his maiestie, & have no other refuge but only to his grace and favour, which they begge and crave at his hands in the name & merits of Christ Iesus. The fa­therly cha­stisements of God vpon his children. If he threaten vs, to what end is it? Is it not (I pray you as S. Gregorie saith) for feare lest we should sleepe in our sinnes, & lest for want of watching & waking he should come & surprise vs, and take vs in disorder, & so be compelled to execute his vengeance against vs? If then he be angrie with his children at any time, it is but to chastise them: if he rebuke them, it is but to admonish them of their dueties: if he threaten them, it is but to bring them into the right way. We must needes then for these reasons alledged, both in his threatnings, rebukes, chastisemēts, & iudgemēts acknow­ledge his great loue and affection to wards vs, patiently hearing them, & willingly imbracing them as things most necessarie & profitable; & which do especially tend to our salvation, as wel as his promises. For seeing no man can certenly trust in the mercies of God, if they do not feare his threatnings: are not his rebukes then as necessary & as profitable for vs to keepe our hearts in his feare, His mer­cie mixed with his iu­stice. as his promises are to nourish our hope? It is very true, that if god in iudging of vs should lay away his mercy, that his iudge­ment would be very terrible & fearful. For (as S. Augustine hath most excellently said) wo be vnto all our righteousnes, if it be ex­amined without favour & morcy. And herein there is a notable point to be considered, and that which may minister exceeding cōfort vnto vs, that his mercie is for ever vpon all those that feare him, & that Christ Iesus our iudge is not come to search and exa­min our lives, as the same holy Doctor saith, but to make vs taste of that fruit which he hath purchased for vs, euē the remission of [Page 185]our sinnes by his death vpō the crosse. The cha­ritie of Christ toward vs. And wherfore hath David said, that grace & mercy is in his lippes, if it were not to assure vs that no word shal passe frō him, but for our cōfort & consolation? & if we haue found much sweetnes in him, whē as preaching in this worlde, he promised life everlasting, may we not looke for more in his kingdō, where he hath promised the ful fruition of al ioy to those which shal persevere in his wayes vnto the end? and therefore it is that Paul hath said also, that by Iesus Christ & the hope we haue in his righteousnes, The free accesse we haue vnto God our fa­ther. we haue a free accesse vnto god the Father: to give vs to vnderstand that we need not be so afraid to present our selves before him, as malefactors and offenders are before the Iudge, but rather to desire to approch to him, & as ear­nestly to seek for him as childrē do for their parents, of whō they are tenderly beloved, & of whō they are assuredly persuaded they shalbe most lovingly imbraced. And if we haue any cōsideratiō, shal we not think that there can be nothing more profitable for vs thē the day of iudgemēt; & that whēsoever he shall prepare to come, that we shal haue good cause to lift vp our heads, seeing the time of our redēption to be so nere? The re­membrance of the latter day and of our full con­iunctiō with Christ Iesus. For thē our innocēcy, which as yet is obscured, shalbe made manifest, & shal shine as the sunne at noone day: at that time our life which is yet hid in Christ Iesus, shalbe laid open to the great glory & hope whereto he hath cal­led vs, whē as through our knowledge and faith in his Gospel he hath made vs his childrē. Then shall we heare the sweet voice of our saviour. Come ye blessed of my father, possesse the kingdō prepared for you frō the beginning of the world. Thē being anointed with the oile of gladnes, we shal go with chereful coūtenāces into heavē, & there receiue the crown of immortality which is laid vp for vs; then all the books & the treasures of the wisdom of God shalbe opened for vs. And as there shalbe nothing so secrete, The in­speakeable ioy we shall haue in the heavens. but shalbe made manifest vnto vs, so there shall be nothing so deere and precious, but shalbe giuen vnto vs. Then the face of GOD, which wee beholde in this life in his worde and sacraments, shall be plainly shewed vnto vs: and there shall be nothing that shall hinder our sight frō beholding of it at our ease & pleasure; that thereby wee may become most happie and blessed for e­uer. Then shall all our enemies be confounded, and in steade of that they haue tyrannised ouer vs in this world, we shal iudge thē with Christ Iesus our heade, beeing placed in great honour [Page]in the companie of his Apostles and all his Elect children. Then shall the Trophies of our Captaine be erected in heaven, and his great victorie shalbe knowen throughout all the world. Then shall there be an everlasting peace in the Church, and the Deuill shalbe chained & throwen into the bottōles pit for ever, & never be permitted to trouble the children of god aftewards. Conside­ring then the great profit & commodity which God hath laid vp in the world to come for all such as feare him, we ought to long for it, and desire it as the day of our salvation.

And surely we may feare eternall death as little. The secōd articie pro­pounding the remedies a­gainst the feare of eter­nall death. 1. The pro­mises of God touching life everlasting. Chap. 5.24 Chap. 11.25 I alwayes vn­derstand thus much: if we be the members of Christ Iesus, vnited and conjoyned vnto him by his spirit and by an vnfained faith. And therfore because this is the most horrible and terrible feare that can be, it is requisite, the better to strengthen vs against it, that we often remember those notable and comfortable sayings of the Scripture. And first of all that of S. Iohn. Verely, verely I say vnto you, he that heareth my word, & beleeveth in him that sent me, hath everlasting life, and shall not come into condem­nation; but hath passed from death vnto life. And againe, I am the resurrection and the life: He that beleeueth in me, though he were dead, yet shall he live: and whosoever liveth and beleeveth in me shall never die. Chap. 10.14, 15. And in another place. I am the good shep­heard and knowe mine, and am knowen of mine. I lay downe my life for my sheepe. Chap. 15.22 Vers. 54, 55, 56, 57. And in the Epistle to the Corinthians. For as in Adam all die, even so in Christ shall all be made alive. And a little after; Death is swallowed vp into victorie. O death, where is thy sting? O grave, where is thy victorie? The sting of death is sinne: and the strength of sinne is the Law. But thankes be vn­to God, which hath given vs victorie through our Lorde Iesus Christ. Chap. 5.1. In the second to the Corinthians. We knowe that if our earthly house of this Tabernacle bee destroyed, we have a buil­ding given of God, that is, an house not made with handes, but eternal in heaven. Chap. 14.13 And like wise in the Revelation. I heard a voice from heaven, saying, Write, blessed are the dead which hereafter dye in the Lord. And these places shalbe sufficient touching the simple & bare word of God, which is most plain & evidēt, & for­cible enough to clense vs frō this feare of death, if we will once be assuredly perswaded therof in our harts. But beīg so dul headed [Page 186]as we are, and so vnfit to receiue the trueth; it is very good that with the aforenamed places of Scriptures, we also ioyne these reasons which followe, to comfort and strengthen vs the more. Wee must then consider, that it is impossible we should perish, An assured faith in his premises of life euerla­sling. hauing faith; if we will constantly perseuere and keepe it vnto the ende: for that it is the seede of life, as contrariwise infidelitie is the seede of death. As then the infidell can not liue, because of his infidelitie, which separateth him from God: so likewise the faithfull man can not die, so long as by the meanes of his faith he is conioyned and vnited vnto him. Moreouer, faith doth lay hold of the word of God; which word quickneth that which is deade, and calleth those thinges that are not, as though they were. As then we are not afraide, The immu­table truth of God. that heauen should fall downe vpon vs and ouerwhelme vs, or that the earth should open and swallow vs vp, though either of them haue no other founda­cion but onely this word to hold them vp: so likewise shall we not neede to be afraid of death, hauing this diuine and heauen­ly worde in our hearts, which is the fountaine and welspring of our liues. Furthermore, if we haue faith, The grace of God. we haue also the grace and presence of God: we are his children and houshold seruāts, wee haue his spirit in which all thinges consist. Hauing all this, shall we be afraid of death? shall we be afraide either of darknes or cold, so long as we are in the sunne? or of drinesse, so long as we haue a spring of waters in our bellies? or of pouertie, so long as we haue all the gold mines of the world in our possession. By faith also wee are made members of the bodie of Christ Iesus, The life of Christ Iesus is in vs, who are his mem­bers. bounde and tied vnto him with a most sure knot: by reason whereof, we doe participate of that life, which distilleth from his diuinitie into his humanitie. As then our heade had no oc­casion to feare death, hauing life in him selfe: so likewise haue wee no cause to seare death, hauing life through him. For as the sappe commeth from the roote of the tree, and spreadeth it selfe into the braunches; and as in a mans bodie the life floweth from the heart into all the other members: so likewise doth life flowe from Iesus Christ into all them, who by a liuely saith doe remain in the vnion of the Church. S. Paul making a comparison in the epistle to the Romanes, betweene our first father Adam, and our Sauiour Christ Iesus, saith, that as death hath power ouer all the [Page]children of Adam, for that they are partakers with him in his sinne: The com­paring of the effects of the first & secōd Adam in vs. so likewise euery one that is vnited to Christ Iesus by faith, shall be made partakers of his righteousnes, and conse­quently of life euerlasting. For the experience which we haue of death, to the which we are subiect, as children of Adam and inheritours of his miserie, is not more certen, then the assurance we haue of eternal life, to the hope wherof we are called by the knowledge of Christ Iesus, & the grace & mercy, which the father hath shewed vnto vs by his meanes. And we neede not dout no more of our resurrection, then we doe of his: either of sinne or of death, which through the disobedience of our forefathers, hath bin spread abroad among all his posteritie. As then, it would be thought a damnable & intollerable pride for any man descēded of Adam, & stained with his corruptiō, not to feare death & de­struction: so likewise would it be an intollerable distrustfulnesse for an other, beeing regenerated by the spirit of God, & vnited to Christ Iesus by that faith which he hath in his promises, to dis­paire of life euerlasting. And seeing there is no danger of death, but where there is sinne: Our faith and beleefe touching the forgiuenes of sinnes. why should a true Christian be afraid, considering the assurance he hath that his sinnes are forgiuen him: seeing that the lamb which taketh them away, hath beene sacrificed for the remission of them: and like wise considering the mercy & infallible truth of God, wherwith he hath bound him sefe to giue vnto him whatsoeuer he asketh. The article of the resur­rection of the flesh. S. Paul saith in the first epist. to the Cor. that if there were no resurrection, the faith of all Christians, the preaching of the Apostles, and what so euer els Christ Iesus had done for our redemption, were altogether in vain & vnprofitable. For what do we beleeue, but that which they haue preached vnto vs? What haue they preached? but that Christ Iesus is come into the world, that he was despised, that he was dead, & raised vp again, to pull vs out of the tyrannie & slaue­rie of sinne & of death, & to purchase for vs life euerlasting? Let vs con clude then, that if these things were not done in vaine by Christ Iesus, nor preached in vaine by the ministers of his Gos­pell: they may well take away from vs that feare which we haue of death, The hope of life euer­lasting. & assure vs that we shall liue continually in the king­dome of heauen with God and his angels. And wherein should Christ profit vs without this hope? should we not be the most mi­serable [Page 189]men of the world? For what other reward doe we looke for of all those iniuries, wrongs, banishments, losses, imprison­ments, deaths, & of all those horrible cruelties, The pro­fession of Christian re­ligion. that tyrants doe daily inuent against vs, but this euerlasting life & blessed immor­talitie which is promised vs in heauen? and without this, Christi­ans were the most miserable men of the world. For to what end leauing all superstitions and false religions, should they so con­stantly betake themselves vnto that of Christ Iesus, if it were not for the assurance which the holy Ghost hath giuen them, and imprinted in their hearts, that he is there life and Sauiour? Baptisme. Why are they baptised in his name, if they were not washed by him from euery damnable spot, and what so euer may seeme filthie in the sight of God? The sup­per of the Lord. Why doe they eate his flesh and drinke his blood, if it be not, for that they beleeue, that this is the true bread descended from heauen, and appointed of God for the nourish­ment of their soules? Why doe they confesse and maintaine, Salvatiō sought onely in Christ Ie­sus. that there is no other meanes of saluation, but by him; refusing all other, as vaine and vnprofitable, were it not that they are certenly perswaded, that to beleeue this in their hearts, and to confesse this with their mouthes, is most necessarily vnto life e­uerlasting? What should it profit them to be accounted A­brahams children, if they were not blessed in his stead? And to what purpose should they be of the sheepefold of Christ Iesus, if he would not giue vnto them life euerlasting, and would not preserue them, as well from death, as from al other things, what so euer may take them foorth of his hands? Wherein should he pleasure them, if they were not perswaded, that he were their light, and that it is necessary to be guided by him, least they stum­ble and fall in the darknes of this world? Wherefore should they seeke for him, when they are drie, if he were not the fountaine of life, and were not able to giue them of the water therof, to quēch their drie consciences? All his benefits. What profit shall we reape by his obser­uation of the law, and his obedience vnto God his father, euen vnto the death of the crosse, that he might make vs free from the ourse, whereunto we were subiect: that he hath satisfied for vs, and that in dying he hath fulfilled and accomplished what so euer was requisite for the validitie of the testament of our fa­ther; if, notwithstanding all these thinges, wee were alwayes [Page]in danger and feare of death, and that the hope which wee haue of life, should be yet doutfull and hang in suspence? We may see by that which hath beene alreadie saide, that all the benefits of Christ Iesus, with the hope wee haue reposed in them, shall be made vnprofitable, if wee be not deliuered from the perill of death, and so consequently from the feare thereof: which is no­thing but a vaine and sottish terrour of mind wherewith we are daunted, for want of a due consideration of that which hath beene before spoken.

I know well that our nature is foulded and wound vp in this cloath of mortalitie, Our life is hid in him. whereto it is subiect by sinne. We perceiue nothing of all that which hath beene said: and when as we con­sider of it, The life of Christ Ie­sus appeared in his death, to assure vs that death hath no pow­er to extin­guish the life of him in our selues. we can not perceiue in our selues, neither within nor without, the life which is there resident and remaining. But for all that, we must thinke that it lieth hidden there, and that as yet, the place serueth not for the manifestation thereof. Who would haue iudged that Christ Iesus should euer haue beene the spring of our life, and that it should neuer depart from him, no more then the light and heat departeth from the fire, when as hang­ing vpon the crosse in the midst between two the eues, he yielded vp his life into the hands of his Father, and was buried, and that in all things he shewed him selfe to be the very image and pat­terne of weaknes and infirmitie? and yet notwithstanding that was inclosed in him, that within three daies after did so liuely shew it selfe: when as in despight of death and all his enemies, he raised vp himselfe by his owne power. Who would thinke in winter, when as the trees are bare and naked, and when as the sharpnes of that colde season hath plucked off all their leaues, their blossoms, and fruits, leauing them nothing but an olde and soare skinne or coat, as it were, to couer them, which seemeth to be quite deade and withered: who would thinke, I say, seeing them in such a bare estate, that there were any more life in them, and that they should flourish and waxe greene againe, yea blos­some, bud, and bring foorth in their time and season, as wee see they doe euery yeere? When as wee handle the small kernels of any graine, Diuers simi­litudes. can we perceiue any thing, or knowe we any reason how it should take roote, grow, and fructifie as it doeth, when as it is sowne in a good ground, and in a conuenient season? When [Page 188]as we see an egge, can we perceiue any of the feathers, flesh, or bones of the chicken that is therein closed? or doe we see any of the fire that is in the flint. As then, though there be life in these things aforenamed, yet it is not sensible, nor apparant: so like­wise is it with the faithfull, The as­surance of our saluation through the innumerable promises of Christ Iesus. during their continuance in this worlde, and with that which they drawe and receiue from the grace of God, by the meanes of Christ Iesus, and the faith which they haue in his promises: and yet notwithstanding they are as certen or more certen, as the things which we see before our eyes. For as long as the worde of God shalbe the worde of life, and that his promises shalbe infallible to so many as beleeue in them, as long as Iesus Christ which was yesterday, to day, to morrow, and for euer, shalbe the bread of life, and the light to so many as will follow him: as long as God who dwelleth in his Church as in his house, shall be the God of the liuing, and a quickning to so many as beleeue in him: so long as his glorie and loue, whereof all true felicitie dependeth, shall neuer be wanting to his children, and that the aliance which hee hath made with his people shall be firme and assured: so long as those who beleeue in him, shall not be confounded and deceiued of their hope, and that faith shall haue this excellent effect, to iusti­fie those in whom so euer it is rooted and grounded: as long as the remission of sinnes, the sanctuarie and refuge of the Church, shalbe freely promised and performed by the mercie of God, and by the most precious bloode of Iesus Christ, to so many as shall desire it: so long as the obedience of the Sonne of God shall be more forceable to pull Christians from death, then is the sinne of our first parents, to throw them headlong into hel: and, to end all in a word, so long as our King shall haue the keyes of life and death, and power to put all his enemies, as a footstoole, vnder his feete, wee neede not then be afraide of death, neither yet, which is more, that euer we shal die: Wee can not dienor be condemned so long as our head liueth & remaineth in the heauēs. seeing we are vnited and firmely coupled vnto him by faith. And if we be afraid, it is out of doubt, either for the want, for the smalnesse, or for the weakenes and debilitie of our faith, which by reason thereof, is not sufficient, either to assure vs from death, or from any thing else that may hurt vs.

If a Christian man, for the reasons before alledged, ought not [Page]to feare death; The third article shew­ing the reme­dies against the feare of the deuils. he neede not likewise feare the deuill, who is lord and king thereof, and therein holdeth his court and seigneurie. For we feare not the hangmen and executioners, but for that they haue commission from the Iudge to execute vs, when as we are condemned before. If then, by the grace and fauour of God, we be made immortall, as we haue alreadie declared: why should we feare the deuils, what desire so euer they haue to hurt vs, seeing they haue no power to execute their malicious de­seignes against vs? I meane as I haue alwaies hetherto declared, if we keepe our selues in the fauour of God, through a strong and a liuely faith, presuming nothing of our selues, but wholly sub­mitting vs vnder his fauour and protection. And to the ende no man should thinke, he shall be deceiued by beleeuing of that which I say, I think it good, to set down some most comfortable and strong reasons, which shall be sufficient to prooue, that wee neede not be afraid of the deuils. The power and strength which God giueth vs to resist the de­uill. chap. 2.14. chap. 5.8. Eph. 6.16. Psal. 91.13. And first of all sundrie places of holy Scriptures, wherein there is mention made of the force and power which God hath giuen vs, to resist them. You are strong, saith S. Iohn, & the word of God abideth in you, & ye haue ouer­come the wicked. And S. Peter saith, Be sober and watch, for your aduersarie the deuill, as a roaring lyon, walketh about, seeking whom he may deuoure: whom resist stedfast in the faith. And S. Paul saith, Aboue all take the shield of faith, where with ye may quench all the fierie darts of the wicked. And David in the Psal. saith, Thou shalt walke vpon the lyon & aspe, the yongly on and the dragon shalt thou tread vnder feete. And when as God pro­mised to all his children by Moyses, that if they would he are his voyce, and obey his word, he would giue them the victorie ouer all their enemies: & would so bring it to passe, that one of them should ouercome ten, & ten should ouercome a hundred, and a hundred should vanquish a thousand: which is not onely to be vnderstood of men, but also of deuils. For when so euer Satan as­saileth vs with all his legions, & that the gates of hell being bro­ken open, The wise conduct and inuincible power of our captaine. all the whole multitude of infernall spirits rush foorth to make warre vpon vs: yet shal they neuer be able to preuaile, so long as we follow the ensignes of our captaine & Sauiour Christ Iesus. They are mightie, & we are weake & feeble; they are po­litike & craftie, & we are plain & simple; they are painfull & vigi­lant, & we are slothful & sluggish. Al this is true: & it is out of dout, [Page 189]we should neuer be able to resist them, if we had no better strēgth & pollicie, then our own. But it is not herein that we put our trust & confidence but we doe as Dauid did, whē as he went to fight with Goliah, we leaue all these carnall weapons, & we march a­gainst our enemies with no other force, but onely with a strong faith, which we repose in our King, & with the prayers which we make vnto the God of hosts, whose strength & might is alwaies sufficient to keepe vs from our enemies. For if we respect power, he is omnipotent; if vigilancie, he neuer sleepeth; if wisdom & po­licie, he entrappeth the wise in their owne wisdom if nomber, he is more then all the creatures of the world. Plutarch in his Apoth. Plutarch reporteth that Antigonus marching with a small number against his ene­mies, who were exceeding many, one of the gentlemen of his re­tinue being astonished at such a multitude, & so warlike appoin­ted, demanded of him what he would doe with such a handfull of men? whereto Antigonus answered; what doe you account of me, & how much doe you thinke I alone am able to performe? giuing him thereby to vnderstand, that the principall force of an army consisteth in the General. And this is that which may bring exceeding cōfort vnto vs, when as on the one side we cōsider the small & weake nomber of Gods sheepe, which are in the fold of Christ Iesus, & behold on the otherside the great multitude of ra­uening & raging wolfes that are without, seeking daily & houre­ly how to rent & deuoure them, all our hope & cōfidence should be in the consideration of the mercies, wisdom, strength, courage & vigilancie of our shepheard, The conti­nuall warre between him and Satan. chap. 3.14. who wil not spare his derest blood to defend his sheep. We must continually remember that which is spoken in Gen. of the continual hatred betwen the seed of the woman & of the serpent, & withall the cōfortable promise that is made there, that the one should breake the head, & the other should haue no power but to the bruise the heele. And though we haue no other troups to beat the wicked, Inuocation vpon the name of God. but only this pryaer which we daily make vnto God, that he would not lead vs into tep­tation: shall we be dismaid & thinke that we are not able to skir­mish with our enemies? What shal we hope for more, Patience. thē if with our praiers we ioyn Christiā patience, which is a most strōg ram­pire against all aduersities? & with all the grace of God, The grace of God. which (as Dauid saith) is as a buckler to couer vs. Did not Moses ouercome Amaleck with his praiers which he made vnto God, whilst the children were fighting in the valley? Did not Iob after hee had [Page]endured all the assaults of Satan with his complices, Excellent ex­amples to this purpose. ouercame him in the end? Did not S. Paul with the grace of God, valiant­ly resist the temptations of the Deuill? If then wee haue faith, prayer, the grace of God, and patience, wee shall not neede to feare the violence of the deuill, nor the craft and subtiltie of any of his children. The worde of God which may serue both for a buckler and a sword. But besides all these, we haue the word of God, which may serue vs not onely in stead of a buckler to defend vs, but also of a sworde to assaile and strike our enemies. Let vs re­member how Christ Iesus our head and captaine, by the vertue and power of his holy word, beate, brake, and ouerthrewe that old enemie of ours, when as after he had fasted fourtie daies, hee assailed him twise or thrise in the wildernes. And we can not but confesse, that there is no better exorcisme to deliuer vs from all his enchantments, Excellēt dis­courses of the force of the word of God in all assaults and tempta­tions. then this. For if hee darken the ayre, and ob­scure the face of the earth, to the ende to blinde vs, and to make vs goe astray; this worde shall be alwaies a lanterne vnto our feete, and a light vnto our paths. If he would, through his lying and false perswasions, seeke to deceiue vs and catch vs in his snares: this shall preserue and defend vs by the wonderfull pow­er and strength thereof. If by our sinnes and offences, whereto he doth continually sollicite vs, he would, before we be aware, bring vs to death and destruction, this word shall be able to with­draw vs from so daungerous a course, and to saue our soules. If with faire promises and goodly offers, he would perswade vs to fall downe and worship him, as he did Christ Iesus, that, which forbiddeth all adoration of any thing sauing God alone, will disswade vs from it. If he thinketh by imprisonments, banish­ments, losse of goods, or any other torments whatsoeuer, to feare vs and to make vs denie our Lord and Sauiour Christ Iesus: that which David saith is more to be desired then golde, Psal. 19.20. yea then much fine gold, that which is sweeter then the honie and the ho­nie combe: which is as a mightie winde that shaketh the cedars of Libanon; shall strengthen vs by the power thereof, and shal so comfort vs with his sweetenes, that we shall neuer be dismaide nor ouercome with any violence whatsoeuer. If he would close­ly creepe to vs, and glide smoothly like a serpent, thinking to sting vs before we be aware; this word which is full of wisdome, with the spirit of discretion and vnderstanding, which is alway [Page 190]communicated vnto those that feare God, shall incontinently aduertise vs. If by his false Apostles and Prophets he would se­duce vs, and bring vs into any errour or heresie: this worde which comprehendeth in it both that which God wil giue vnto vs, and also whatsoeuer he requireth at our hands, shall teach vs as well what we ought to hope for, and expect of him, as also what we ought to doe to please and content him: and so instru­cting vs in the rules of our faith, shall stoppe the passage of all false and hereticall doctrines. And to conclude, it shall so for­tifie vs on all sides, that the enemie shall haue no accesse to hurt and annoy vs. And we need not then, if (following the counsell of the Prophet we will meditate thereof day and night, and ha­uing once heard it, be carefull to lay it vp in our hearts) feare the power of the deuill, or any thing that he can deuise against vs. Notable ex­amples for the confirma­tion of the excellent vse of gods word, taken out of the holy scrip­tures. Was it Moses rodde that deuided the red sea, and that plagued the Egiptians? was it the sound of trumpettes and of rammes hornes that ouerthrewe the walles of Iericho? was it the brasse wherewith Moses serpent was made which had power to keepe so many as did behold it, from the biting of serpents? was it the lampes and the pitchers, which Gedeon and his three hundred souldiers caried, wherewith they gained that memo­rable battell of the Midianites? was it the jawe of the asse wher­with Samson slew so many Philistims? was it the sling and the stones wherewith David ouercame Goliah? was it the cloake of Elias and Elisha that deuided the waters? No verely, all the power which these had to work such miracles, proceeded from the word of God, by which they were called thereto, and san­ctified to so wonderfull effects? What winde is there so strong that is able to ouerthrow a house, that is builded vpon a rocke? What arrowes so sharpe as are able to pierce such harnesse of proofe? or is there any canon so forcible as to make a breach in the heart that is defended with such a rampart? Let the deuils then rage and storme as much as they will: let them plant their battery on what side they list: let them vndermine and vse all the pollicie they can to ouercome vs, yet shall they neuer be a­ble to hurt vs, if we be armed and defended with such weapons as are before remembred. And therefore we ought to lay away this vaine & foolish feare we haue of them, and of their power: [Page]and assure our selues, if we keepe good watch, & march orderly in our rankes: they shalbe sure continually to be ouercome and shal run away with shame & cōfusion in all encounters with vs.

But some will say, How our first father was overcom by Satan, yet we which haue recei­ved such grace by Christ Iesus shalbe inuin­cible. our first father Adam, who had receiued such an excellent measure of knowledge & vnderstanding, & of many other graces & gifts of God, & who had no euil & wicked concupiscences in his heart to turne him away from that, which was good, & to perswade him to follow their counsels: was not­withstanding circumuented, & in the end ouercome, to the vt­ter ruine of himselfe and al his posteritie. It is true, & all this hap­pened by reason he turned away his heart from God, and from the commandement, which he had giuen him, vnder the obe­dience whereof he should haue liued in a most blessed & happie estate, & would folow his owne fantasie For in stead of the hope he had conceiued, that by this meanes he should become a God, of a man he became a deuil; of vertuous, most vicious; of a sound man, very sickly; of contented & mery harted, sorowful & coue­tous; of immortall, mortall; of wise, foolish; of the friend of God, an enemy to all goodnesse: and in a word, of happy, which hee might well perceiue being in his grace and fauour, being once separated from his presence, the most accursed and vnhappie creature that could be. Insomuch, as it was a wonderfull miracle and a notable example of the grace & fauour of God towardes him, that he fell not wholly into desperation, after such a mar­uelous change & alteration of his estate & condition. Neither do I doubt, but that if we should trust in our own power & strength as he did, we should be sooner ouerthrowne then he was, consi­dering that our infirmity is farre greater then his. But that which maketh vs inuincible not only against the deuill, but also against al the world & al other enemies whatsoeuer, is the grace of god, which is far more abundant in vs through Christ Iesus, then euer it was in our first parēts. For as S. Augustin saith, God gaue vnto him only the power to remain in that purity wherin he had crea­ted him, if he had wold: but he gaue him not the wil, but left that in his owne counsel, either to remain or depart frō that integrity wherin he had created him, as should seeme best vnto himselfe. Now that which he hath giuē vs in the fauor of Christ Iesus, is far more excellēt & much greater. For with the power, he giueth vs [Page 185]also the will to do well, & causeth vs by the operation of his holy Spirite, to love and imbrace those things with great and feruent zeale, which we knowe to be agreeable vnto his blessed will: neither can we be diverted frō this desire by any concupiscence or temptation whatsoever. Behold then that, which maketh vs so hardie and bold to resist the deuils: who out of doubt would be too strong for vs, if we should meete them in the fielde with our owne forces: but we being covered with his wings, and vn­der the protection of Christ Iesus, and as members of his owne bodie covered with his armour, wherewith he hath destroyed the building of Sathan, & spoyled him of his weapons: who by his holy word when as he was in the world, made him come forth in despite of him, out of the bodies wherof he had takē possessiō, we need never feare, that, being thus appointed, we shalbe over­come or vanquished, if we persevere in this faith vnto the ende.

Now for that we feare not the devils, but because we are afraid of death by reason our consciences do accuse vs, The 4. ar­ticle setting downe the remedies a­gainst the terrour of sinne, and of a guiltie con­science. that we are sin­ners, and in so doing set before our eves the wrath and iudge­ment of God vpon all such as transgresse his commandements, we must before we canfully & perfectly quiet a Christian mans conscience, and deliuer him from the feare of the iudgements of God, from death, and the deuils which doe continually torment him, assure him of the remission of his sinnes, which make him a­fraid of those things before rehearsed. And to worke this excel­lent effect, we must first set down those notable & sweet sayings in the scriptures, where god speaketh of that mercy he wil shew for the merits of Christ Iesus vnto all sinners, that are hartily sory for their sinnes & iniquities, and do humbly craue pardon at his hands. As first of all, that which is written in the first epistle of S. Iohn, the blood of Christ Iesus clenseth vs from all sinne. Chap. 1.7. Chap. 2.1.2. And a­gaine we haue an advocate with the Father Iesus Christ the righ­teous, and he is the reconciliation for our sinnes, and not for ours onely, but also for the sinnes of the whole world. Chap. 1.15. And in the first Epistle to Timothie, This is a true saying, & by all means worthie to be received, that Christ Iesus came into the world to saue sin­ners. And in the Acts of the apostles: Chap. 13. To him giue al the prophets witnes, that whosoever beleeueth in him should receiue remissiō of their sinnes through his name. Chap. 1.29. And in the Gospel of S. Iohn. Beholde the Lambe of God which taketh away the sinnes [Page]of the world. Chap. 19.10 And in Saint Luke. The Sonne of man is come to seeke and to saue that which was lost. Chap. 9.13. & 11.28. And S. Matthew saieth. I am not come to call the righteous, but the sinners to repen­tance. And againe, Come vnto me all ye that are wearie and laden, Chap. 4.25. and I will ease you. And to the Romanes. He was deli­uered to death for our sinnes, and is risen againe for our iustifi­cation. Chap. 54.5. Dan. 9. Matth. 1 2. Tim. 2. Ephes. 5. Hebr. 8.11. And Esay saith. The chastisement of our peace was vpon him, and with his stripes we are healed. And in the Revelation. He hath loued vs and washed vs from our sinnes in his blood. Which thing is also declared in many other places of the scrip­ture, and most notably in the Epistle to the Hebrewes. Know the Lord, for all shall knowe me from the least of them to the grea­test of them: for I will be mercifull vnto their vnrighteousnesse, and I will remember their sinnes and their iniquities no more.

Next vnto the worde of God, for the comfort and consola­tion of our consciences, Twelue rea­sons added to the testi­monies be­fore rebear­sed. 1. Iustifying faith. Chap. 4. wee may likewise adde these reasons following. First of all, that we can not be Christians without faith, and that there is no faith without righteousnesse for this is the principall and chiefe effect of all other: and as S. Paul pro­ueth in many places of his Epistles (and especially to the Ro­manes) he which worketh not at all, but only beleeueth in him that iustifieth the sinner, his faith shall be accounted vnto him for righteousnesse. Now we cannot be accounted righteous and sinners both together: for these are flat contrary and can not be in the same subiect both at once. We may then safely conclude, that either we are without faith: or if we haue faith, that our sinnes are forgiuen vs.

Secondly, Our vnion with Christ Iesus the bead of the Church. we must remember, that we are members of the body of Christ Iesus: that is to say, of his Church which he hath sanctified, made holy, and without blemish in his sight. Which can not be without the grace and mercy, which God vouchsa­fed through Iesus Christ, whereby he hath pardoned and for­giuen vs all our sinnes. For indeede we are not irreprehensible in his sight: which thing the Church it selfe doeth testifie, as well by the confession of her faith which shee maketh daily, as also by her prayers, desiring very instantly that her trespasses may be forgiuen her. It must needes follow then, that if shee be holy, as it is in one of the articles of our faith, that it is not in re­gard [Page 192]of that excellencie which is in her selfe and in euery one of her members, but in respect of the grace and mercy of God, who will not impute her sinnes vnto her.

Thirdly, we must not thinke that Christ Iesus is come into the world in vaine: Iesus Christ hath not ta­ken our na­ture vpō him for nothing, nor is not dead in vain. or that God his Father had appointed him to take vpon him the nature of a man, thereby to become mor­tall and subiect to many passions to no end nor purpose: & that he himselfe would haue suffered so many shamefull and igno­minious reproches, such wrongs and iniuries, such griefe and vexation of minde, and in the end so cruell and fearefull a death without some very great and vrgent occasion. Can we alledge any other cause hereof, but the pity and commiseration that both the father and the sonne had of vs, and of that miserable estate and condition wherein we were. For which cause the one of them was induced to pardon our offences by his mercie, and the other to die for vs, to the end, that he might satisfie for vs, and so get pardon for our sinnes. If then the end of the in car­nation of Christ Iesus, and of the eternall counsell of God be the deliuerance of his elect, and the remission of their sinnes, we must conclude, that both of them were frustrate of their purpo­ses, if our sinnes be still retained; and if both their intents be ac­complished, that then our offences are pardoned. Fourthly, The miste­ry of our bap­tisme. we must regard and consider what is the mystery and signification of our baptisme. And that God hath so expressely commanded, that so many as will be adopted for his children, should be wa­shed with water and baptized: for if the grace of God and the blood of Christ Iesus, whereby we are spiritually and inuisibly washed from our sinnes, are represented vnto vs in this holy and visible sacrament, and ceremony: if moreouer God hath ordai­ned that it should be perpetuall and continue for euer, and be obserued in his Church, to the ende that by this meanes hee may assure all the members thereof of his grace which he of­fereth them, to clense them from their filthinesse: wee might inferre, that if our sinnes were not forgiuen vs, hee should be vnfaithfull, and should abuse vs wonderfully, solemnly to pro­mise vs a thing, which he neither can nor will performe & accō ­plish: And furthermore, that our hope should be in vaine to trust in his promises. So long then as God shall be true and eternall, [Page]and the trust and confidence which we haue in his worde and mercy, shalbe certen and infallible, Christians neede neuer doubt of the remission of their sinnes.

We must also further consider, that the end why the supper of the Lord is instituted, The insti­tution of the supper of the Lord. was for nothing, but to put vs remem­brance of the death and passion of Christ Iesus, and to set con­tinually before our eyes his blood, wherewith the newe coun­nant is ratified and established. Now then, it was conueni­ent, that in that league and alliance, which God hath made with his people, that he should write his lawes in their heartes, and forgiue their sinnes and iniquities, and neuer remember their transgressions any more: and therefore we may conclude, that if they were not quite abolished, and blotted out of Gods book, the couenant and alliance should not be strong; and that all this bread & wine which we receiue at the Lords table, should be but signes of mockery and deceit.

The mercy of God also is a very forcible argument to perswade and assure vs of the remission of our sinnes. The mercy of God. Psal. 33.57.103. For David saith not without good cause in his Psalmes, that the earth is full of Gods mercy, that it shall continue for euer and, that it reacheth vnto the heauens. And S. Paul saith, that he is the father of mercies & the God of all comfort and consolation. Giuing vs thereby to vnderstand, how mercifull he sheweth himselfe vnto his chil­dren so long as they are in this world, where they are enuironed about with all sortes of miseries, the principall of which, is sinne. It is requisite then, that God should pardon vs: for if he should impute out sinnes vnto vs, the earth (contrary to the prophesie and reuelation of the holy ghost) should not be filled with his merites, but with his curses and maledictions. And as touching himselfe, he should rather be accounted a God of wrath, of an­ger, and vengeance, then a God of mercy: for that sinne, if it be not pardoned, and the wrath of God thereby appeased, can bring forth nothing but torment and miserie.

The reason also that is drawne from the faithfulnesse of God to prooue the remission of our sinnes, The faith­fulnes of God Chap. 1.9. is no lesse auaileable then the former. For if (as S. Iohn saith in his first Epistle) in acknow­ledging our sinnes, he promiseth to pardon and forgiue vs our sinnes, and to clense vs from all vnrighteousnesse, we ought to [Page 193]beleeue him. But if we doubt, it is either by reason we thinke he will not stand to his promise, nor be so good as his worde: or else for that we thinke he is not able to performe that, which he speaketh: or else that he is altered and changed, and repents him of that which before he had said: or else that our incredu­litie hath abolished that faithfull and sacred promise which hee hath made vnto vs either of which we can not doe or thinke without most horrible blasphemy, and most execrable impiety. If then we wil retaine a holy opinion of our God as we ought to do, Psal. 130.7, 8 we must both liuing & dying beleeue assuredly that which David saith: that mercy is with the Lord, & with him is great re­demption: and he shall redeeme Israel from all his iniquities.

Moreouer, if we can not haue any remission of our sinnes, The force and efficacie of the prayers of his childrē. to what end do we so earnestly, & so hartily craue at the hands of almightie God, that it would please him to forgiue vs our sins, & to remoue out iniquities out of his sight? he hath promised that in seeking for him we shall find him, & in asking of whatsoeuer is necessary for vs, that we shal obtaine it: & likewise that his eares are alwaies open & ready to heare the petition [...] of all such as put their trust in him: and that whosoeuer will call vpon his name faithfully, shalbe saued. And therfore not doubting of his promi­ses, we daily beseech him to forgiue vs our debts: should we not then be notably deluded, if he would not vouchsafe to heare vs? & should it not be a flat mockery, first to command vs to pray, & secondly to promise to heare our prayers, if when we haue made our petitions vnto him, & that he hath heard vs, he wil notwith­standing do nothing for vs.

Furthermore, why is it said in the scriptures; If we shold not be closed frō our sinnes and healed of our infirmi­ties: the name of phisitian should be vn­fitly giuen vnto Christ. that God healeth vs of our infirmities? why also hath Christ Iesus among other his titles named himself a phisitian? was it because he had power to beale the diseases of the body, or rather for that he could cure the soule? if is be so. I would demand if there be any greater or more dangerous disease then sinne? or what is there, that ought sooner to moue him to pitie vs, or what greater occasion can be offered him, to she we his skill, his dexterity, his care and dili­gence towards vs? Let vs then either conclude, that hee is no skilfull phisitian either for the body or for the soule▪ or else that we may assure our selues, that hee will purge vs from our [Page]faults, heale al our infirmities, and giue vs a free and ful remission of our sinnes, in the obtaining whereof, we may be certaine to come to perfect health and euerlasting happinesse.

To what end also serueth the gospell, if it were not to clense vs from our sinnes, The prea­ching of the gospell. and to reclaime vs from our vaine and foo­lish conuersation? Is it to no ende that it is called the worde of grace, of reconciliation, of saluation, and of life: and is the title of glad and ioyfull newes falsely applyed vnto it? why should we thanke S. Paul and the rest of the Apostles for preaching of it, or Christ himselfe for bringing of it? what a folly, or rather, what a madnesse were it, to suffer so much vnquietnesse for preaching of it, and spreading of it abroad among all nations: or to endure such torment and martyrdome for the profession & defence thereof? or (to be short) what commoditie shall we get by hearing of it, by meditating of it, and laying of it vp in our hearts as incorruptible seede: or to sell all that we haue, and buy this precious and most excellent treasure and pearle, if it were not in the end commodious for vs, able to saue our soules, and to clense vs from all our sinnes?

In like maner, if our sinnes were not forgiuen vs, what diffe­rence should there be betweene vs and the deuils? The diffe­rēce betwene the children of God and of the deuill, which would not be, if god did not pardō our sinnes. or what had we more then they, that we might insult ouer them? for if wee will consider our owne nature, it is altogether filthy and pollu­ted, and without the great mercy of God, there is no more in­tegritie in vs, then is in them. If we would examine our liues and all out thoughts, our wordes, our workes, and call the cogitati­ons of our hearts to a reckening, and trie them throughly, we should find that we are maruelous obstinate and rebellious ene­mies to God, and as badde as they: and that we haue nothing whereof we may glory, but onely his mercy, by which it hath pleased him to make a difference betweene vs and them, and to exempt vs from their number, giuing vs for the loue and merits of Christ Iesus, a full remission of all our iniquities & offences. Whosoeuer then would doubt hereof, besides his vnthankfulnes towards God, in contemning of his benefits, should shake hands with the deuil, and become his friend and companion.

The last reason to confirme vs, that he will pardon our sinnes, is the authority which he hath giuen vnto the pastours & mini­sters [Page 194]in his Church, The au­thority giuen vnto prea­chers of the gospell to assure sinners which are repentant & beleeue the remission of their sinnes. to binde and to lose by the preaching of his word, according vnto the capacities of those, to whom it is spo­ken: that is to say, in beleeuing to be absolued, and, in not belee­ving to be condemned: for if that, which Christ Iesus hath said, be true, that is, that whatsoeuer they bind in earth shal be bound in heauen, & whatsoeuer they lose in earth, shalbe losed in hea­uen: if in hearing of them we heare him: and contrariwise, if in despising of them, we despise him: whensoeuer they preach vnto vs forgiuenesse of sinnes in his name, we ought to receiue it as from his owne mouth, and to be as certen thereof, as if we had heard him speake from heauen, where he is now in great glorie, and to doubt no more of the verity thereof, then did the sinneful woman, and the man that was sicke of the palsie, when as he said vnto him, Go thy waies in peace, thy sinnes are forgiuen thee. For euen as those decrees which are established in any Court, are confirmed & authorised by the king: so likewise those sen­tences & decrees which are pronounced by the Church, and a­greeable vnto Gods word, are approoued & confirmed by God himselfe. And thus haue I briefly set downe those twelue reasons or arguments to prooue that our sinnes are forgiuen vs.

But because there are many weak & scrupulous consciences which wil hardly be perswaded hereof, Remedies against tem­ptations which arise of the consi­deration of our sinnes. by reason they can not conceiue these reasons before remembred: partly by reason of a naturall & superstitious kind of feare, & partly with I know not what imaginations, wherwith their minds are continually tossed & tormented, which though they be somtime expelled, yet they presently returne againe & minister new occasions of vexation & sorow: It shalbe very conuenient to touch some of them be­fore we make an end of this worke, & to refute them as fully and amply as we may. Against the temptation proceeding of the great number of our sinnes. Some are afraid of the great number of their sinnes, & think because they are so many, they cannot be forgiuē. But these poore soules neuer consider with themselues in the meane time how great the liberality of God is to whom it is no greater matter to forgiue ten millions of crowns then one peny: & they do not seriously ponder the maruelous efficacie & force of the blood of Christ Iesus. For if he were ordained to take away the smnes of the whole world, why should he not be sufficient to heale the sores of particular sinners? King Manasses confessing [Page]before God, that his sinnes were multiplied as the sand of the sea, yet notwithstanding desired God to pardon him. And did not David after that he had publikely acknowledged, that no man could number his offences, or declare his transgressions, desire God to forgiue him, & to pardō his secret sins? we imagine per­aduenture, that he is like vnto some niggardly prince, & that he hath certaine rules to measure his expences & almes deeds, and that he may in no wise passe some prescribed limites: & yet we do not cōsider, that if he should deale so with vs, that there shuld be no man in this world, yea, though Abraham, Iob, Daniel, Sa­muel, & S. Iohn were aliue againe, that should not be condēned: because the corruption is spred ouer all, & euery one is infected therewith. So that then, this being wel weyed, we need neuer be astonished at the multitude of our sinnes if we wil flee for com­fort vnto the mercies of God, and neuer doubt of his promises.

Others are wonderfully terrified with the greatnesse of their sinnes: Against the temptation proceeding of the greatnesse of our sinnes. The first re­medie. but we must think with S. Paul that where sinne hath a­bounded, there grace hath abounded much more: & as we see that there is no darknes so thick & obscure, but the Sun-beames wil quickly expel it: so likewise, we must thinke that there is no obscurity or darknes in mans mind, but God cā quickly driue it away by his light; nor any mallice in his heart, which he can not pardon by his grace, & correct by the vertue of his holy spirit; nor any disorder in his nature or life, but that he cā easily redresse by his diuine wisdom, whensoeuer it shal please him. What shall we think of him & of his power? The second. Is there any so ignorant that he is not able to instruct by his wisdom: any so weak, that he is not able to help by his might: any so sorowful, that by his goodnes he can not make ioyful: or any so poore, that he is not able to en­rich by his liberality? we need neuer doubt but he is able to par­dō the most grieuous faults that euer were cōmitted or thought vpō him. The third. For look how far he is higher thē we, so far is his mercy aboue our mallice. The fourth. He is, as it were, a great & deep Ocean, wher­in all the vices, sinnes, & miseries of his Church are drowned and swallowed vp. And as ther is no offence so grieuous, no wicked­nes so enormious, or crime so detestable and odious, but that in iustice he might punish it. The fift. so is there none of these, but by his mercy which is aboue all he may pardon & forgiue. Was there any corporall disease, though neuer so desperate, but that Christ [Page 195]whilest he was here on the earth, was able to cure it? and shall we thinke then that there can be any disease of the soule, wher­of he hath most especial care, & where in he hath most cunning, that can not be healed by his wisdō & skil? If when he was mor­tall & clothed with so many infirmities, subiect to so many and such grieuous vexations, he was not withstanding able to raise vp the dead, & such as stunk in their graues, as did Lazarus: shall he not now, sitting at the right hād of God, where he hath al pow­er & authority both in heauen & earth, The sixt. be able to cure both the diseases of the body & the soule? for the one is no harder thē the other. Moreouer, if he came into the world to ease those that are heauy laden, shal the wait & heauy burden of our sinnes, hinder vs frō cōming to him? doth he make any difference betwene the sins & the sinners, when as he exhorteth all those, who are a thirst to come vnto him, & he wil giue thē of the waters of life, & that freely & for nothing, wherwith they may quēch their thirst? doth he except any? why did he say, when as he opened the booke in the synagogue, & read out of the Prophet Esay: that the spirit of the Lord was vpon him, who had annointed him to preach the glad tidings of the gospel to the poore, to heale the brokē hear­ted, to preach deliuerance to the captiues, & recouering of sight to the blind, that he should set at libertie them that were brused, The seventh. & that he should preach the acceptable yeere of the Lord? And to what end tendeth the parable of the two debtors, wherof the one ought 500 pence, & the other fifty? & of the creditour, who hauing two debters which had nothing to pay, forgaue them both; if not to shewe vnto vs that he is as ready to forgiue the great sinnes; as well as the small & litle ones, to the end, that it should be an occasion for vs, by considering how much we are bound vnto him, to encrease our loue and affection towardes him? Let vs conclude then, that there is no wound so dange­rous, but the plaister of Gods mercy, made with the blood of Christ Iesus his Sonne, will quickly heale and recouer it.

There is another thing also which maketh vs to doubt of the remission of our sinnes; & that is our continuance in them. Against the temptatiō of our commu­ance in sinne. For considering that by reason of the corruptiō of our nature, which is so great & so hard to be amended, we can not but thinke often with our selues of our great offences towards god, & feare least he will not vouchsafe to pardon so many heynous faults, & we [Page]are ashamed to beg remission at his hands, & to confesse so dai­ly, so continuall, & such obstinate peruersnes, as indeed is in vs: & by this meanes feare & shame doe pull vs back, This euil is commō vnto vs with all other men. as well from that trust & assurance we should haue in his mercies, as also frō that boldnes & hardines, which it is requisite we would assume, whensoeuer we appeare before him to craue any of his graces. Now the better to auoid this temptation, which of it self is very strange & forcible, we must first consider, that it is common vnto vs with all other men in the worlde. 1. Kin. 8.46. For that as Salomon saith, there is no man that liueth without sinne. For the Apostles them selues who had such an exceeding care to serue God & to obey him in all things, & had receiued such great measure of his gra­ces: Rom. 7.14. yea S. Paul himselfe who in powring out his griefes for that sin & wickednes which he perceiued to lie lurking within him, & that a long time after that he was regenerated, saith: We know that the law is spirituall, but I am carnall, sold vnder sinne. For I al­low not that which I do: for what I would, that doe I not: but what I hate, that doe I. If I doe then that which I would not, I consent to the Law, that it is good. Now then, it is no more I that do it, but the sinne that dwelleth in me. For I know, that in me, that is, in my flesh, dwel­leth no good thing: for to will is present with me: but I find no means to performe that which is good. For I do not the good thing which I would, but the euill, which I would not, that do I. I find then by the law, that when I would do good, euill is present with me. For I delight in the law of God, concerning the inner man: but I see another law in my members, rebelling against the law of my minde, & leading me cap­tive vnto the law of sinne, which is in my members. And likewise to the Galathians. Gal. 5.17. The flesh lusteth against the spirit, & the spirit a­gainst the flesh: and these are contrary one to the other, so that we can not doe the same things that we would. We may see then by this cō ­fession, that the Apostles, who were as godly men as euer were, & who had receiued wonderful mercies at the hands of God, were not exempted frō sinne after their regeneration, & that euen the deare children of God are often molested & troubled with the stings and concupiscences of the flesh, which do maruelously coole the heat of that affection, which should be in them to the seruice of God. Notwithstanding al which, they neuer giue ouer, but still trust in the mercies & goodnes of their heauenly father, hoping their sinnes shall neuer be imputed vnto thē, so long as [Page 196]they lay hold of the merites of Christ Iesus, and instantly craue at the hands of the almightie, to aide them with the power of his holy spirit, for the mortifying of their wicked lusts & con­cupiscences. Which thing S. Paul doth notably declare in the Chapter before mentioned, Rom. 8.1. when as presently after the confes­sion of his infirmity and weaknesse, he addeth: Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh but after the spirit. For the lawe of the spirit of life, which is in Christ Iesus, hath freed me from the law of sinne and of death. Albeit then, God com­mondeth vs to pray vnto him and hee promiseth pardon of our sinnes. that all our liues long we feele many infir­mities, and a marueilous contradiction in our flesh to the will of God: notwithstanding we need not doubt, but his grace will assist vs: and that the continuall prayers which we make vnto him will obtaine pardon for vs through his great and incompa­rable mercie. Saint Cyprian in expounding the Lordes prayer saith: It is an euident signe that we sinne daily, in that Christ hath taught vs to pray continually vnto God to forgiue vs our sins. We may adde further, vnto the saying of this holy doctor, that God in commanding vs to pray without ceasing for the re­mission of our sinnes, hath taught vs therby, that he is willing to heare vs whensoeuer, & as often as we cal vpō him faithfully. In like maner also in all places of the scripture whersoeuer there is mention made of his grace and mercy, His grace and favour continually set before our eyes. Chap. 5.21. Chap. 1.7. Chap. 2.2. there is alwaies mention made of the time present. As first of all, David saith not, bles­sed is the man whose vnrighteousnes hath bin forgiuen, but, is forgiuen, and whose sinne is couered, and, to whome the Lord imputeth no sinne. And S. Paul in the second to the Corinthians saith, that he hath made him to be sinne that knew no sinne, that we should be made the righteousnesse of God in him. And S. Iohn in his first epistle generall saith: not onely that the blood of Christ Iesus hath clensed vs, but that it doth clense vs from all sinne. As also in the second Chapter of the same epistle hee doth not say, that he hath beene, but that he is the reconciliati­on for our sinnes, and not for ours onely, but also for the sinnes of the whole worlde. And doth not the Apostle say to the He­brewes, that by one onely oblation Christ Iesus hath consecra­ted for euer those whome he hath sanctified? as then sinnes, in­firmities, and imperfections do continually abide in vs, and hang [Page]as it were, vpon our shoulders, so long as we continue in this worlde: so likewise are the mercies of God alwaies prest and ready to helpe and succour vs, This grace and fauour endureth for euer. whensoeuer we call vpon him, and most auaileable to purge vs from all our iniquities, and to clense vs from our sinnes. And to what ende is Christ our high priest, once entred into the holy place, hauing obtained eter­nall redemption for vs, and by his death confirmed the will and testament of God, if it were not to this ende, to appeare and stand before him, Iesus Christ is our onely and euerla­sting Media­tour. and be an intercessour for vs? Hath he beene, or is he now at this present, & shalbe euer hereafter our Christ, that is to say, our Mediatour towardes his Father, to bring vs into his grace and fauour? Was hee the Phisitian and Sauiour of his Church no longer then hee walked here vpon the earth? or is he so now likewise that he is ascended into heauen? though he hath but once shedde his blood for vs, for the satisfaction and remission of our sinnes, doe we not drinke dayly thereof in his supper, His worde & sacramēts doe assure vs of the conti­nuall remissi­on of our sinnes. to the ende we may apply it vnto our selues, and thereby receiue the fruit and commoditie that cōmeth thereof? haue we onely beleeued when we were baptized, & at our first entrance into Gods house: or being once in, doe we perseuere vnto the end, and fully beleeue the remission of our sinnes? If then a Christian obtaineth by faith that which hee beleeueth and hopeth for: we need not doubt, but that if we beleeue al­waies, we shall alwaies be forgiuen, and that the remission of our sinnes shalbe as durable, as the grace and mercy of God, the certentie of his promises, the power and efficacie of the death of Christ Iesus, Such is the faith of the Church. and the faith of his Church, which are the matter and substance whereof it is compounded. And therefore as Esau saide to his father Isaac, that hee had more then one blessing, so wee may be assured at the handes of our heauenly father, to receiue more blessings then one, whose grace and bounty is so abundant, as that it floweth ouer all, and endureth for euer and euer.

Some there are also, Against the tempta­tion procee­ding of the distrust of the mercies of God, & of the opinion that some haue, how that hee requireth of his children a perfect in­herent righ­teousnesse. who distrust and dispaire of the mer­cies of God, and are wonderfully afraide, for that they thinke that hee is alwaies angrie with them: beeing perswaded that hee requireth a perfect and an absolute righteousnesse [Page 197]of all his children, and that if we will please him, wee must obserue whatsoeuer hee hath written in his lawe, doing nei­ther more nor lesse then hee there expressely commaundeth. Which if it were true, wee should haue no neede of the righ­teousnesse which commeth by faith, but onely of that which commeth of the lawe. For as Saint Paul saieth, those who can fulfill the lawe, shall be reputed righteous, and shall liue by the workes thereof. But because we can not be iustifyed by this meanes by reason of the infirmitie and weakenesse of our flesh, which so hindreth vs, that we can not accom­plish it: and that Christ is the fulfilling of the lawe to so ma­ny as beleeue: and for that this opinion is the principall cause of the reiection of the children of Israel, Rom. 9.31. as Saint Paul witnes­seth, Who following the lawe of righteousnesse, neuer attai­ned thereto, because they sought it not by faith, but by the workes of the lawe: For they haue stumbled at the stumbling stone, as it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall, and euery one that beleeueth in him, shall not be ashamed. It is very requisite then, as well for these three considerations, as also for many others, and especially for the quieting of the conscience, which in many fearefull natures and religious persons is exceedingly more tormented herewith then with any thing else, Three espe­ciall conside­rations. to know first of all how to please God, and to doe those things which are agree­able vnto his will and commandement. Secondly, to knowe those things wherein the righteousnesse and perfection of a Christian doth especially consist. And thirdly, what the reason is, why after our regeneration, wee doe still continually, and shall so long as wee liue feele so many infirmities, so many rebellions and disordered motions in our flesh. As concer­ning the first, God doeth not require, What it is that we ought to doe to please God. that wee should bee without carnall desires, worldly affections, and fleshly con­cupiscences: but that wee mortifie our flesh according vnto that grace which it pleaseth him to vouchsafe vs, by the wor­king of his holy spirite. Hee doeth not require that there be no filth vpon vs, but that wee be carefull to wash our selues from all impuritie. Hee doeth not require that wee shoulde be without sinne, but that it should haue no such [Page]domination and rule ouer vs, that as slaues well affectioned to the seruice of their masters, wee should likewise be ready to o­bey it in the lustes and the concupiscences thereof. We must frō day to day seeke to put off the old man & cloth our selues with the new He hath not ordained, that so long as we are carnall and solde vnder sinne, there should be no euill in vs, which so long as we are here, can not be separated from vs: but wee must make warre against sinne, we must not like of it by any meanes, but we must hate it, and we must grone vnder the burthen thereof, humbly con­fessing all our sinnes vnto God, and heartily craue pardon for them: and further, that wee must not giue ouer our members to worke iniquitie, and to be, as it were, the armours of all kinde of impiety: but we must continually put off some of our olde ragges, and turne our selues into our shirtes: and herein wee must be like vno a broched vessell, whereat we must draw con­tinually, 1. Cor. 5.7. vntill all be out. We must be still purging out the olde leauen, that we may be a new lumpe. In a worde, so long as we are here, 1. Ioh. 1.8, 9. he would not haue vs quite without sinne, for whoso­euer thinketh so, maketh God a lyar, but that we should hum­bly acknowledge and confesse our sinnes: and for the rest, that we should perswade our selues, that hee is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse. As concerning that which is good, hee would haue vs to carrie an earnest affection towardes it, Rom. 7. and to delight in it: and that though we finde an insufficiencie in our selues to doe good, yet at the least, that we should be willing thereto, and also that we should approoue and consent vnto that law which is good and holy, and to the commandement which is iust and righteous. And in a word, Phil. 3.13, 14. that after the example of Saint Paul, we should forget that which is behinde, and endeauour our selues vnto that which is before, and follow hard toward the marke, for the prise of the high calling of God in Christ Iesus. Beholde then briefly, that which brieflie God requireth of vs, touching the care we ought to haue in fleeing of vice, and in following of vertue: who if he wil not approoue of our seruice, vnlesse it be wholly agreeable and conformable to his law, we may con­clude that then he shall haue neuer a seruant in the world. For as Saint Peter saith, Acts. 15 10. This is a yoke which neither the Apostles nor all the holy fathers and Patriarches were able to beare: [Page 198]which thing they thēselves confessed: as Abrahā, Gen. 18.27. who standing before God, acknowledged that he was but dust and ashes. And David saith, that his sinne was continually before him. And Iob, Psal. 51.5. Iob 9.3. Dan. 9.5. that he could not answer one thing of a thousand. And Daniel seeking the Lord by prayer & supplications, with fasting, sacke­cloth & ashes, saith, we haue sinned & haue cōmitted iniquity, & have done wickedly, yea, we haue rebelled, & haue departed from thy precepts, & from thy iudgemēts: for we would not obey thy servants the prophets, which spake in thy name to our Kings, to our princes, & to our fathers, & to al the people of the lād. O Lord, righteousnes belongeth vnto thee, & vnto vs open shame & cō ­fusion. And Paul confesseth that he had bin a blasphemer, 1. Tim. 1.13. Vers. 14. a per­secuter & an oppressor, & was at that time, when as he made that confession, the chief & principal of al sinners. And to be short, if we read over the whole scriptures, we shal find that the most ho­ly persons that ever were, haue shewed both by word & writing that they haue bin grievous sinners, & that it was impossible by reason of their natural corruption to fulfil the Law of God. What shal we say thē of our selves, Secondly we must ac­knowledge that we are marveilously degenerated from the pie­tie and vp­rightnes of fore fathers. who are so bad & of so smal accoūt in respect of those ancient fathers, & who have so farre degenera­ted frō them, both in regard of our religion, our pollicies, & cere­monies, that we may iustly be said, not to haue so much as a hād­ful of their piety, faith, righteousnes, vertue, & equity, & do resēble thē no more then old ruines do beutiful & stately buildings? How then (say I) shal we, who are in such a piteous case, be so bolde as to lift vp our heads so hie, & promise vnto our selves such strēgth & ability, that we dare so much as think that we are able perfit­ly and absolutely to keepe and obserue the Lawe of God? For though we did shine as bright as the moone & starres, yet should not we be cleare in Gods sight. What shall we do then, who are but wormes and dust? O the mad presumption and intollerable pride of men, vvho being as vvicked as the Deuill, Thirdly to avoid the bypocrisie of such as iusti­fie thēselves. Sozom. 1. booke, chap. 21. do notvvith­standing imagine that they are able to attaine vnto the perfect righteousnes of Christ Iesus the sonne of God: vvhich they must needes do, out of doubt, if they vvil fulfil the lavv. It is reported in the Ecclesiasticall historie, that there vvas one Accesius a disciple and follovver of the heretike Novatus, and a stout maintainer of his masters heresies, vvho defended before the Emperour Con­stantine, [Page]that after we had once received the remission of our sinnes in Baptisme, we are bounde from that day foorth vnder paine of damnation, so exactly and so strictly to keepe the Law, that we must omit no more thereof, then did Christ Iesus: other­wise we shall neuer obtaine any mercie and favour at the hande of God. Whereupon the Emperour, who was a very wise and vertuous prince, answered, If this be true, Accesius, thou mayest make thee a ladder and clime to heaven alone: giving vs there­by to vnderstand, that it was impossible for any man to attaine vnto such perfection; and that there is no man (except Christ Ie­sus, Iames. 3.2. who was conceived by the holy Ghost, and never knewe sinne) which doeth not offend (as Saint Iames saith) in many thinges: and therefore by consequent if he will be saved, must needes haue a Mediatour and an intercessor for him. We may conclude then, that God doeth not require such an absolute perfection and puritie in man, as that he should be without all sinne: for that can not be in any but in the Sonne of God Christ Iesus; but that we will be carefull & desirous to attaine to a holy and pure life, & be continually striving against sinne, & bende all our affections to true holines. And if it shall happen at any time, (as often it will, considering our owne imperfections and ig­norāce) that we go astray: that which he requireth of vs in such a case, is; that with all humilitie and heartie sorowe we acknow­ledge our faultes, and that as we are daily and hourely ready to renewe our transgressions, so we should continually by our re­pentance, and by our heartie and earnest prayers renewe the grace and favour of God towardes vs.

It may appeare then by that which hath bene said alreadie, Wherein the righte­ousnes and perfection of Christians consisteth. that the righteousnes and perfection of Christians consisteth of two partes. First, in confessing that we are sinners before God, & that we repose all our confidence and trust in his mercies. And se­condly that we be desirous to serue him, and be obedient vnto his holy commandements, in as great measure as it shall please him by his grace and holy spirite to aide and assist vs. Excellent sayings of S. Augustine. S. Augustine in reasoning against the Pelagians, hath many notable and excellent sayings to this purpose. As first, that our life may be tearmed per­fect and vpright: if we vnderstand that to attaine vnto this per­fection, it is requisite, that in what age or degree of vertue soever [Page 199]we be, we must alwayes consider our owne imperfections in our heartes, and humbly acknowledge them with our mouthes. 2 Se­condly, that the perfection of Christians doeth more consist in the remission of their sinnes, then in the perfection of their ver­tues. Thirdly, that the grace and mercie, 3 whereby God hath pardoned our sinnes, doth preserue and keepe the Church in her estate. Fourthly, 4 that this grace hath raised vs vp when we were dead, and hath nowe made vs immortall, and that by it, beeing lost we were founde, and shall nowe dwell for ever in our fathers house; being throwen downe, we are lifted vp; & are at this pre­sent so well supported by the meanes hereof, that we need never to feare (provided alwayes that we lay holde thereof, and that through a cursed and arrogant opinion of our owne strength and abilitie, or the power of any other creature whatsoever, Sundrie no­table compa­risons of this Doctor for the confir­mation of this point. we doe not depart from it) falling into that horrible and fearefull pitte of death and destruction, wherein wee were before. Be­sides these worthie sayings of this holy Doctour, which are verie pregnant and plaine for the confirmation of that which we haue said before, touching Christian righteousnes, he setteth downe also many excellent comparisons, whereby hee doeth most liuely set forth the trueth hereof. And first of all in his booke of the Citie of God, comparing it with the Sanctuarie of the Romanes, hee saith, that even as their citie was peopled in the beginning, by reason of that freedome and impunitie, which Rhemus and Romulus proclaimed and offered to all malefa­ctours, which woulde come and inhabite there: The Church is an assembly of sinners, which God doth sanctify and iustifie. So likewise the Church of God is builded and gathered of all nations of the earth, by a generall pardon which God doeth offer vnto so ma­ny, as will enter and dwell therein: with this condition, that they must desire it, and trust to obtaine it by his mercie through the merits of his Sonne Christ. Whereby we may gather that to speake properly and truely, the Church is nothing else but an as­semblie of idolatours, blasphemers, infidels, rebels, ingratefull, disloyall and barbarous men, murtherers, theeves, vsurers, slaunderers, backebiters, and such like people, to whome God hath freely giuen his grace, thereby to saue them, in forgiving their offences, and releasing that punishment which was due vnto them for their sinnes. And againe writing vpon one of [Page]the Psalmes, Psal. 31.2. The disea­ses which hee healed, and the dead which he raised vp. he compareth God vnto a skilful Chirurgion, and a Christian vnto a man that is most grievously and daungerously wounded, saying, that as a maymed man, who desireth to bee healed, and to recover his former health, must not hyde his wounde but make it knowen vnto the surgeon, who by wa­shing thereof, and laying his plaister to the sore, doeth in a short time heale it and make it as sounde as his other partes. So like­wise if we will heale the maladies and diseases of our soules, we must lay them open in Gods sight by a true and hearty confes­sion, and he must applie his plaister, that is, his mercie and a gene­rall pardon which he must giue vs for all our faults and iniquities. In another place he likeneth our redemption to the deliverance of the people of Israel, Howe that we are deli­uered and maintained by the power and grace of of God, as were the children of Israel. when as they were in captivitie in Egipt, and saith, that even as when they were delivered from the place where they had bin captives, their enemies which pursued them, were drowned in the red sea. So likewise in Baptisme, which is the beginning of our redemption, our sinnes are washed away by the blood of Christ Iesus. After that they were entred into the wildernes, before they came into the promised land, they were constrained to fight with hunger and thirst against heat, against those solitary deserts, against Amalek, against venemous serpēts, & other in numerable tēptations: so likewise after that we haue bin called & sanctified, before we can enter into that eternal glo­ry & rest which we hope for, we must first fight against the deuil, the world & our owne concupiscences. If at any time they were bitten with serpents, they had no other means to heale and reco­uer them selves, and to keepe them from their venim, but to lift vp their eyes, and to looke vpon the brasen serpent, which Moy­ses by the commandement of God had erected to this purpose. So likewise if we be stung or hurt either by our enemies, or by the inordinate lustes of our faith, whereby we lift vp the eyes of our heartes to behold Christ Iesus hanging vpon the Crosse: We may beholde in this similitude our righteousnes very excellently and very fitly described, and that the greatest part thereof consi­steth in the grace and mercie of God, which it pleaseth him to bestowe vpon vs, not onely when he calleth vs, but also ever after so long as wee live in this worlde, pardoneth our trans­gressions by his great goodnesse, and for the loue of his onely [Page 101]Sonne by whome wee are commended and reconciled vnto him. Of the thiefe that was crucified who by his faith obtai­ned mercy at the hands of Christ Iesus. He also setteth downe another comparison very fitte and agreeable to the same purpose: and that is of the two thieves, who suffered with Christ, by the which (saith he) al men both the godly and the vngodly are represented. If one should examine the lives of these two poore & wretched theeves, there would be found small difference betweene them. For both of them were very wicked and naughty persons, & such as had deserved death by the lawes. In like maner there is no difference betweene the elect & the reprobate; for both of them are vicious, not onely by nature, but also in conversation. Psal. 14.1. Rom. 3.10. And there is not one (as David saith, & likewise Paul) that doth good, & that hath not deserved a shamefull death at Gods handes, if he should deale as men de­serue. There is then no other distinction betweene them, but that which distinguisheth the malefactors. For as the one was saved for that he did first acknowledge & confesse his faults, and then that he to whom he confessed thē was willing to pardon them: so likewise the difference betweene the elect & the reprobate is this, that the one do acknowledge their sinnes & are heartily so­ry for them, and withal do continually crie vnto Christ Iesus, see­king for helpe at his hands who was crucified for them: whereas on the cōtrary, the other will not acknowledge their own weak­nes, & therefore they grow so proud, & are puffed vp with such a conceit of them selves, that they give them selves to all kind of sensualitie, & wholy delite in things of this world, & so in the end doe die both impenitent and obstinate sinners, neither doe they know Christ Iesus, but rather contemne and despise him, as that proude and mallepert thiefe did: yea they barke and bay at him, even as dogges doe at such as are not of their acquaintance.

This comparison then made by this holy and excellent Do­ctor, tendeth to this ende, to shew vs, that we are righteous as the thiefe was righteous: that is to say, by confession and re­pentance of our sinnes, and by the remission that wee obtaine by a lively faith in Christ Iesus. And as our forefathers who were very wise and well aduised in many thinges, haue alwayes attri­buted vnto him these two names, good, and Thiefe, and that after his death, when as hee was nowe glorified, and reigned in Paradise with Christ Iesus, signifying by one of the sayde [Page]names what grace and favour God had shewed him: and by the other, the qualitie and desert of his owne sinne. By the same rea­son may we terme Christians, either good murtherers, good ido­laters, or good whoremasters, or good slaunderers, or good sin­ners, according vnto the sinne whereto they haue bene most addicted. For in thus doing, wee alwayes giue the glorie of their justice and righteousnesse vnto the grace and favour of God. And to humble them withall, wee put them in minde what punishment they shoulde haue, Is that of the moone which bor­roweth her light of the sunne. if God shoulde deale with them according vnto their desartes. Nowe because the greatest and the best parte of the righteousnesse of all Christians doe lye and consist in Imputation, that is to say, in that God by the merittes and obedience of his Sonne Christ, doeth hold and account them iust and righteous, whensoever they appeare before him in iudgement: this learned and godly father doeth compare the Church in another place to the Moone: and saith, that, as that is of it selfe darke and obscure, hauing no o­ther light but that which is borrowed of the Sunne: so likewise the Church hath no other righteousnesse, but that which is communicated to it, by the death and merites of Christ Iesus, from whome shee is no sooner severed, but foorthwith shee is eclipsed, and remaineth in her naturall darkenesse and blinde­nesse, which is farre more feareful, and is much thicker then that of the Moone, when it is declined from the Sunne. Wee may then fully resolve, being enduced thereto by so many ex­cellent sayings and fitte comparisons of this ancient Doctor, that the first and principall part of our righteousnesse is in this, that it pleaseth God to bee mercifull vnto vs, and to forgiue vs our sinnes for the love of his Sonne Christ, in whome alone wee ought to put our whole trust and confidence, so long as wee are laden with this heauie burthen of corruptible and sinnefull flesh.

Nowe as touching the seconde, Of the obedi­ence which we owe vnto God. which is the obedience and service wee owe vnto God, and which wee ought in all faith­full manner to perfourme vnto him, after that hee hath once re­ceived vs into his house, it consisteth (as Saint Ambrose saith) rather in a holy affection, then in any reall and essentiall effect. For all that wee can doe, or rather all that the grace of God [Page 102]worketh in vs so long as wee are in this worlde, is a desire to serue and obey him: and when soever wee fayle hereof to make vs heartely soric for it, and in the acknowledging of our sinnes, to make vs returne to him, and humbly to desire and craue his mercie and pardon for them, and that it would please him to vouchsafe to take pitie of vs. Wee are herein very like vnto sicke persons, who desire nothing so much as to bee in health, and to recover their former strength: and therefore they are verie carefull to obserue all the rules of phisicke, and what­soever else they thinke may be availeable for the recoverie of their strength and health: and yet for all that they can not be so carefull nor so watchfull over them selues, but that oftentimes they fall into their diseases againe, and must needes haue the helpe of the phisition.

In like manner considering the feeblenesse, and weakenesse of our soules, and their variable and vncertaine disposition, wee had neede to meditate continually in the Lawe of God, which is the regiment of their health, and strive (according to that measure of grace which hee hath giuen vs by his holy Spirite) to observe and followe it in all pointes so farre foorth as possibly we may. But although wee studdie by all meanes that may bee to doe so, yet can we not bee so precise herein, neither yet so provident, but that wee shall fall into many grievous diseases, and therefore we must (when we haue done what we can) haue our recourse vnto this excellent and soveraigne receipt of the mercie of God, who wil haue pitie vpon vs, when as he shal con­sider that it proceedeth not of any intemperance or euill dyet that wee keepe, but of a natural infirmitie that is in vs, that wee fall so often into our olde diseases. Another si­militude de­claring what obedience God requi­reth of vs. For wee must not imagine that hee is like vnto some cruell and heard hearted creditour, which will not release one pennie of that which is due vnto him, but will haue all payde and that to the vttermost far­thing. He is merciful vnto almen, yea to his enemies, & therefore he will not be cruel & vnmerciful vnto his children, and we may be wel assured, that as he hath shewed himself vnto our fathers, so he wil be vnto vs, & therfore al though in stead of gold which we owe him, we haue nothīg but irō, yet must we pluck vp good [Page]heartes, and carrie such as wee haue to him, and bee certaine­ly perswaded, that hee will haue greater regarde vnto his mer­cie in bearing with our povertie and want of abilitie, then to his justice in requiring of vs, whatsoever is due vnto him: al­wayes remembring this, that wee must not bee idle and care­lesse. For if hee once perceiue that wee are carefull, and that wee will take paines and doe what wee can to pay him that which wee owe, and as our power and abilitie will serve vs, hee will take pence for teasters, and shillinges for crownes, and will re­ceive a little for all that wee owe him, and will accounte vs righteous, if hee once see in vs a will and desire to doe that which is good and pleasing in his sight. A third fi­militude. Euen as wee com­monly accounte a good traveller, not onely him that hath al­readie gone his journey, but also such an one as is readie prest and willing to goe forwarde in his way. The conclusion then of this second point is this, that to bee accounted righteous be­fore God, it is not requisite that in all our thoughtes, counsels, de­sires, wordes, workes, and generally all our whole conversati­on, wee should bee so vpright and conformable vnto his will and Lawe, that wee shoulde not omit any thing of whatsoever is commanded vs (for that is impossible, considering the great and wonderfull corruption of our nature, and the miserable and wretched estate wherein wee are) But it is onely requi­red of vs, that wee shoulde humble our selves and acknow­ledge and confesse that wee are miserable and wretched sin­ners, as wee haue alreadie prooved: And next vnto this, that wee repose our whole trust and confidence in his mercies and promises which hee hath made vnto vs: A summarie of the obedi­enc, ewhich God requi­reth at our handes. And thirdly, that wee present our selves before him in the Name and Mediation of his sonne Christ Iesus, and for his sake crave remission and forgivenesse of our sinnes: And finally, the the better to make manifest such great and exceeding bountie and goodnes towards vs, we must consecrate the rest of our liues to the praise and honour of his Name, and seeke the advance­ment of his glorie so much as we may: humbly beseeching him to continue his gracious and loving favour towardes vs, and to winke at such faultes as he daily findeth in vs, and to accept of our good willes as of sufficient duetyes, and to take the great and [Page 103]exceeding displeasure we haue with our selues for our manifold transgressions, as a full and absolute satisfaction for all our sinnes.

It remaineth now that we vnderstand what the reason is, The reason why that af­ter our rege­neration, wee still feele so many infir­mities & re­bellious mo­tions against God. why that when he hath called & regenerated vs, he will not vouch­safe vs such grace and fauour, as to keepe vs in his waies, and to make vs so perfect and absolute, that there be no more any re­pugnancie or contradiction to his will and pleasure: that is to say; that we neither thinke any thing in our minds, nor loue any thing with our hearts, nor yet suffer our senses to delight in that which is not consonant and agreeable vnto his lawes and com­mandements. Many and especially such, as are most afraide to offend him, and are best affected toward his seruice, doe thinke with them selues, that if they could obtaine such mercy at his hands, that they should be most happie and fortunate, yea, and that then they should liue a very angelical and holy life. Which I am perswaded is most true: And I must needes confesse, that there can be no greater felicitie, then to loue God with all our hearts, with all our soules, and with all our strength. But seeing that both experience, and the Scripture teacheth vs, We are not yet capable of so great a good, neither is it expediēt that as yet, we should haue the fru­ition thereof. that he will not bestow such grace and fauour vpon vs, and therefore that it is impossible that wee should attaine vnto any such perfection so long as we are in this life, I say, that we ought to be content with such graces, as it pleaseth God to bestow vpon vs, and as­suredly to beleeue and perswade our selues, that we are not ca­pable of so excellent and precious a treasure. Moreouer it were not profitable for vs, that so great a reuenew should be commit­ted into our handes, seeing as yet, we are wards and vnder age, besides our small discretion in the vsing of such great wealth, so long as wee are conuersant among such wicked companie as is in the world, and ruled by the lewd counsel of our corrupt flesh. Let vs, I pray you, consider this also: that if so be our first father Adam, who was created in such integritie and perfection, and in whome the graces of God shined in most bright and beautifull manner, was not able to resist one small and light temptation in Paradise, where he was, as it were, hedged about with the fa­uour and loue of God: what shall wee doe, who liue in this wretched and miserable world, where we are assaulted on euery side with so many and so furious temptations? and if hee, who [Page]was clothed with such costly and precious garments, and wrap­ped vp in the manifold blessings of God, would notwithstan­ding through a diuelish presumption, and a most cursed ingrati­tude, forgat him of whom hee had receiued so many excellent benefits: is it possible that we should be better aduised, & more sufficient to keepe our hearts and mindes from this pride and presumption? By reason of our infir­mities we doe the better vn­derstand what neede we haue of the righte­ousnes of Christ Iesus. August. vpō the 29. Psal. And hereby we may gather how expedient it is for vs, and how necessarie for our saluation, that God, after hee hath regenerated and renued vs, should notwithstanding still suffer many infirmities to dwell in vs, to the ende they may mi­nister occasion, and be a means to humble vs, and to make vs ac­knowledge that we haue no other righteousnes, but that which lieth in Christ Iesus, and in the remission of our sinnes: nor any o­ther hope to be saued, but by the only grace and mercy of God. S. Augustine comparing Iob with Adam, saith, that Iob sitting vpon the dunghill, did valiantly resist both the woman and the deuill, and therefore was with great honour receiued into Para­dise. We cannot too often remember these two examples, seing they teach vs, that there is nothing more forceable, or more a­uaileable to humble vs and keepe vs in true feare of God, then in­firmities and temptations: wherto we cannot but acknowledge our selues to be very subiect. For pride, which was the first sinne wherewith we were infected, is also (as the same holy Doctor saith in many of his bookes) the last corruption which departeth from vs, and there is nothing in this world that we are so long in learning of, nor so difficult for a man to practise, as to be hum­ble, lowly, and to thinke basely of himselfe. For what poore beg­gar or botcher is there, that is not somewhat conceited of him­self, or that hath not some opiniō of his own person? & how cā it be but that we should account and esteeme of such things as are of prise with the worlde, The due cō ­sideration of our pride, draweth vs to humility, which is in­creased by the graces & gifts of God. seeing we boast & brag oftentimes of that which is discommended among men, and thought to be very vaine and vicious? For we see there are many that delight in dancing, some in dicing and carding, others in swearing, drink­ing, ruffling, and quarrelling, yea, poore men doe often glorie in their pouertie, & vant of their patched cloakes. Seeing then, that this cursed pride hath taken such deepe roote in our hearts, that it is a difficult matter to plucke it out, either by instructions, [Page 104]threatnings, commandements, or any remonstrances what so e­uer, I am verely perswaded, that among the manifold testimo­nies and innumerable proofes, which God hath giuen from time to time of his great wisedome and diuine prouidence, and those excellent graces which God hath and doth daily bestow vpon vs, this is not the least: that after hee hath called vs to the knowledge of his Sōne, & vnited vs vnto him by that faith which we haue in his Gospel, he hath still left seuerall infirmities & sun­drie great imperfections inhabiting & dwelling in our flesh and by this meanes we are the more apt to be partakers of his mercy with a ioyful remembrance & an assured perswasion of his grace & fauour towards vs. And furthermore, with these cursed & dā ­nable relikes of sinne, which doe exceedingly abound & flowe in vs, hee doth correct & rebuke this proud & swelling humour which hath bin the ouerthrow both of men & angels, making of this miserable & wretched estate of ours, as it were, a tryacle & preseruatiue against miserie. A similitude. For euen as the apothecarie maketh a receipt of serpents skins, which is very auaileable against their venemous bitings and poisoned stingings: so likewise doth our good God compound & make a most excellent medicine of our sinne & iniquitie, to preserue vs (as we haue said already) frō this dangerous infection of pride: & willeth that according to the ex­ample of him that was sicke of the palsie, An excellent allegorie. we should continually carrie our beds vpon our shoulders, after that we haue bin once healed: not only to the end we should remēber that grace & mer­cy which he hath shewed vs, but also that we should be mindfull of that fauour & loue which he doth daily shew vs in healing vs by the continuall pardoning of all our sinnes and offences: and herein he doth imitate those surgeons, An other si­militude. who keep an issue at their soares, deferring to heale & cure them, for that they would haue the diseased person stil to seeke to him. Let vs nowe consider of that which hath bin spoken, as well touching that duetie which God required at our hands, as also that righteousnes and perfe­ction which is requisite for a Christian, and what the occasiō is, that we are stil clogged with these infirmities & imperfections, & we shal easily discern, whether there be any other waies to come into the grace and fauour of our God, then by obseruing of his commandements & statutes: and likewise whether we haue a­ny such great cause to feare and tremble as wee doe, when [Page]we enter into the consideration of our manifolde sinnes and im­perfections.

Some others there are, Against the temptati­on proceedīg of the feare and horrour of Gods iudgements. Psal. 143. The first remedie. who in remembring their horrible and fearefull offences, doe vtterly despaire of the remission of them, for that they are perswaded, that God will examine euery thing that is amisse very straightly & very seuerely. Which if he should doe, euery one (as Dauid saith) should be found culpable, and be in danger to be condemned and destroyed. But we haue shew­ed before, that there is no condemnation to such as are in Christ Iesus; and not onely no condemnation, but also no accusation which shall preiudice them, seeing that God on the one side iu­stifieth them, and Iesus Christ on the other side, is dead and risen againe, and become a Mediatour and an intercessour for them. And that this is true, it doth manifestly appeere by the examples of such as are deade already, as also what shall be the estate and condicion of the children of God, after their departure out of this life. Examples for the proofe of that which we haue saide before. Was not Lazarus his soule immediatly after his death, caried into Abrahams bosome? Did not the thiefe the same day that he was hanged, enter with Christ Iesus into Paradise? Was not S. Steuen receiued into heauen presently after he was stoned to death? Which examples haue beene left vnto vs in the Scrip­tures, not onely to declare the great goodnes & mercie of God towards them, but also to manifest what grace and fauour hee is purposed to bestowe vpon all true Christians, whose liues and actions shalbe no more examined, then were those of the persons before mentioned. And we must not think, that he entertaineth them otherwise, By similituds then a louing father doth his children, when as they come to his house, or that he speaketh of any thing, but that which may minister comfort and consolation vnto them. For he wil say vnto them, By testimo­nies. as S. Matthew reporteth: It is wel done, good seruant and faithfull: thou hast beene faithfull in a little, I will make thee ruler ouer much: enter in to thy masters ioye: Or else, come ye blessed of my Father, inherit ye the kingdom prepared for you, from the foundations of the world: for I was hungrie, and ye gaue me meate, &c. Whereby wee may gather that nothing shalbe remembred, but onely that little good which they haue done: all their euill workes shalbe either buried in the bottome of the earth, or drowned in the depth of the sea, that they neuer [Page 105]come foorth into iudgement to accuse them: yea, all those wri­tings and informations which may in any wise hurt or testifie a­gainst them, shalbe cancelled and torne in pieces. We then, who are iustified by his grace, neede not feare the rigour and seueritie of his iudgements, or dispaire of the remission of our sinnes, but the consideration of them is very feareful to the wicked, who by reason of their sinne and infidelitie, are culpable in his sight. And in deede, we should be so farre from beeing afraid of the iudge­ments of God, that it should rather comfort and reioyce vs. For seeing it is commended vnto vs, as one of the articles of our faith, which is contrarie to feare and despaire, either we must not be­leeue it, or if wee doe, it should tende to our comfort and conso­lation.

There are others also, Against the temptati­on which pro­ceedeth of the consideration of extraordi­narie calami­ties, which many imagin to be inflicted vpon man through an irreconciliable displeasure of God towards sinne. The first cō ­sideration. The second. who if any newe aduersitie happen vn­to them, they presently despaire of the graces of God, and thinke that this visitation proceedeth of his anger, and for some sinne, which he laieth to their charge, which make them thinke that he is like vnto a man, of whose loue or hatred we coniecture by the countenance and colour of his face. But we are as wonder­fully deceiued herein, as were Iobs friendes, who vsed the same and the like arguments, to perswade him that he was out of the fauour of God, and that therefore he was so afflicted and pu­nished as he was. Which if it were true, it would follow necessa­rily, first of al, that these afflictions and scourges should be per­petuall, seeing there is no man so holy, but that he hath more vice, then vertue, and more wickednes, then goodnes lying and lurking in him: Secondly, that the Patriarches, Prophets, Apo­stles, and Martyrs of Christ Iesus, were the greatest sinners in the worlde. For as S. Paul saith, they haue beene beaten, whipped, persecuted, burned, seared, and cast vnto wild beasts: The third. and repu­ted as the very dung and offscouring of the world: And thirdly, that if a duersities be apparant arguments of his displeasure, then prosperitie must needes be a manifest and a certaine signe of his fauour and loue toward vs: Whereas the Apostle speaking of the one, saith, that it prouoketh vs to repentance: and making men­tion of the other: he saith, that the rods and chastisements of the other, are euident tokens of his loue. Wee may then safely con­clude, that these accidentall miseries, ought not to make vs dout [Page]of the mercie and fauour of God.

We are also maruelously disquieted oftentimes, Of the tēp­tation which proceedeth of the compari­son betweene our selues & such as are holy and god­ly men. The first con­sideration. when as we compare our selues with those who haue bene, or are at this pre­sent accounted vertuous and godly men. For in reading or hea­ring of their holines and heauenly conuersation, and comparing it with our owne wicked & vngodly actions, we can not but ac­knowledge a maruelous difference betweene them and vs, and therfore think with our selues, that we are very wicked & vniust. But herein we are many waies deceiued. And first of all, that we imagine that the righteousnes of a Christian doth consist in his works, and not in the remission of his sinnes. For though that Abraham was charitable, patient, milde, lowly and careful to do his duetie in euery thing, yet for all that, he was not righteous in the sight of God, but onely by that grace, which it pleased God to impart vnto him, by imputing vnto him the righteous­nes of his Sonne, through the faith which he had in his promi­ses. The second. Secondly, if we will iudge of mens vertues, we must passe ouer many of their faults, as their corrupt natures, their vaine words, their wicked imaginations, their leude affections, & pol­luted hearts: al which we should carefully & diligently examine, before we can pronounce them righteous according to the law. Nowe there is no question, but the most vpright man that euer was, hath infinitely transgressed herein, as it may most plainly be prooued by their owne confessions: and therefore we must not thinke, that they haue bin exempted from sinne, though that all their faults be not reuealed vnto vs: neither should our transgres­sions make vs imagine that we are not in the fauour of God, as well as they were, though that our sinnes be greater in nomber and more grieuous then theirs. The thirde. Thirdly, wee erre greatly, in that we doe not consider, that righteousnes, faith, hope, patience, charitie, humilitie and other vertues, are qualities which are in­creased or diminished, or (to speak as the Philosophers do) which are capable of more and of lesse. For albeit they haue bene more charitable and more faithfull then we are, and we lesse then they: yet it followeth not, but that both the one and the other may be iustified by that faith, which it pleaseth God to impart vnto ei­ther, according to that measure & portion which it pleaseth him to thinke expedient, as wel for his glorie, as for our saluatiō. And therfore in regard of these reasons, we must not be terrified with [Page 106]the consideratiō of the multitude of our sinnes, but we must sted­fastly beleeue that we are the children of God, as well as the An­gels them selues. It is certen that they are the eldest sonnes (as Philo saith) because they haue not sinned at all, but we are the youngest, for that (after the example of the prodigall childe) wee doe repent vs and are heartily sorie for our sinnes.

There is also one thing more, Against the temptation proceeding of the great wants that are in vs. which doth greatly trouble our consciences, & doth often make vs doubt whether we be of the nomber of Gods children, & that we haue the mercy of God to iustifie vs, or not. And that is: when we doe not finde in ourselues a liuely & feruent faith, either in praying vnto God, or in praising of his holy name in confessing of his bountie towardes vs. The better to arme vs against this temptation, The first re­medie. we must vnderstād first of all, that the holines & sanctitie of the Church is set downe and propounded vnto vs, as an vndoubted article of our faith, to the end that we should not make any question thereof, though it be not so apparant & sensible, as are the coulers & sauours of sweet & delightsome flowers. Euen as then we doe not thinke that the fire which is raked vp in the ashes, is cleane put out, A confirma­tion by simi­litudes. though that neither the light appeareth, nor yet the heate thereof can be discerned: and as that tree is not dead, which in winter hath nei­ther leaues, blossoms, nor fruite vpon it, nor yet any other thing which may be as a signe of the life that is hid within it: so like­wise may not we be said to be without faith, for that sometimes it seemeth to be buried & smothered in vs. Secondly, The second remedie. we must cō ­sider that the spirit of God is like vnto a winde which bloweth when & where it listeth. Seeing then, that we are very vnfit to set forth the praises of God, vnlesse it pleaseth the holy Ghost to o­pen our lippes, & that our pipes cannot resound these wonderfull graces which we haue receiued, if God him self do not set them in tune, we must patiently wait for the time, wherin it shal please him to enspire vs, & take heed that we do not refuse it when soe­uer it pleaseth him to offer it vnto vs, or be slacke in asking of it, when we feele such cold and frosen affections within vs.

My purpose & intention hath bin hitherto, A briefe summe of this whole trea­tise, deuided into 7. books. to shew the great & wonderful distemperature of our vnruly & disordered passiōs; and as plainly as I could, to decipher vnto euery one, the ma­nifolde daungers whereinto they violently driue vs, if they [Page]be not bridled with the rules of reason, and, as it were, tamed and made gentle by discreete handling. Imitating herein the Lace­demonians, who were accustomed to make their slaues drunke, and afterwards to shewe them to their children, that they seeing their filthie behauiour and loathsome countenances, might be the rather induced to auoide all intemperance what soeuer. In like manner my whole scope and purpose hath beene in this dis­course, to shewe, what disorder and confusion vnruly desires and vntamed humours haue bred and hatched in all such persons, as haue beene slaues to their owne affections, to the end, that euery one that hunger and thirst after a peaceable and quiet estate, may plainly perceiue, that there is no other meanes to attain their wished end, but onely to curb them short, and ride them with a sharp bit, for that they are very headstrong and vnruly jades. For euen as a gold ring doth not so soone touch a goutie or diseased finger, A fit simili­tude. but that presently it causeth great and intolerable griefe: so likewise the humours, riches, pleasures, and profit of this world, doe nothing else but molest and trouble our minds, either with ambitiō or couetousnes. Which passions are euen as pricks and eating soares or vlcers at the heart, which bite and gnawe continually, neuer suffering it to take rest, or to liue at ease and contentedly. An other similitude. And herein they doe somewhat resemble our fe­uers or agues, the heat and cold whereof, though they be inter­nall, yet are they more extreame and more painful to be endured, then the coldest or whotest season of all the yeere. In like man­ner there is no fire what so euer, whose heat is so forceable, as is the scorching flame of our owne concupiscences. We must then take all the paines that may be to quench it: which we shall ef­fect in time, if we doe carefully remember, and diligently put in practise that which hath bin before rehearsed. For euen as it fa­reth with these great mastifes which wee nourish, the better to keepe our goods from stealing and pilfering away, Plutarch in his treatise of the contenta­tion of the minde. though they barke neuer so fiercely, yet if they be rebuked by the master of the house, to whose voyce they are accustomed, they will pre­sently desist and leaue off from further stirring: so likewise the most furious and violent passion that may be, wil soone be qui­et, if they be accustomed to be rebuked by reason, and not suffe­red to barke and bay at their owne pleasures. But aboue al things [Page 188]we must seriously pray vnto the Almighty, as we haue said alrea­dy in the beginning, to vouchsafe vs continually the ayde and comforte of his holy spirite, that thereby we may be enabled to master them. For if it pleaseth not him to open our eyes, The true and effectuall meanes to reape com­moditie by that which hath bene before spoken and vnstoppe our eares, we shall never be able of our selves either to see or vnderstand his trueth, neither will our heartes be fitte to receiue the print thereof, if they be not mollifyed and softened by the working of his holy spirite.

It remaineth now that we be humble and earnest suiters vn­to him, that it would please him for his sonne Christ Iesus sake, to enlighten the eyes of our mindes, that wee may perfectly see the vanitie of those thinges which we so carefully followe, and the true perfect happines of that which we so warily shun & es­chewe. And furthermore that he would vouchsafe to turne our heartes from all such thinges as may in any wise molest and dis­quiet vs, and that by the direction of his holy Spirit, we may seri­ously seeke after that which is alwayes accompanied with an assured rest and a ioyful contentation.