SELECTED SENTENCES OVT of Sacred Antiquitie, conducing to the establishment of Faith and good Manners.
A loue principium.
GOD is all in all to you: If you hunger, hee is Bread; if you thirst, hee is Drinke; if you sit in darknesse, hee is Light; if you be naked, [Page 2]hee is a garment of Immortalitie. August.
2.
God is the true and chiefest life; in whom, from whom, and by whom, all thinges created are blessed and made good. Ibid.
3.
It is God from whom to bee auerted is to fall; to whom to bee conuerted is to arise; in whom to abide, is to stand fast; from whom to depart, is to dye; to whom to returne, is to reuiue; It is God whom no man leeseth, but he that is deceiued; no man seeketh but hee that is taught; no man findeth but hee that is cleane. August.
4.
There is no refuge from God [Page 3]displeased, but to God pleased. Ibid.
5.
God is neuer wanting; yet farre from his Enemies thoughts: neither when he is farre off is hee wanting: for where hee is not by Grace, he is there by Iustice; God is euery where present and can hardly be found; we pursue him standing, but are vnable to apprehend him. Greg.
6.
As there is no Time, wherein wee enioy not the benefits of Gods mercy and goodnesse, so should there bee no moment without remembrance of his presence: for all Time wherein God is not remembred, wee must reckon as vtterly lost. August.
7.
God is all an eye, for he seeth all: hee is all a hand, for he worketh all: hee is all a foote, for he is euery where.
8.
Whatsoeuer is besides GOD, is neither sweet nor sauory: whatsoeuer my Lord God will giue mee, let him take it all againe from me, and giue mee himselfe. Aug.
9.
Farre bee it from thee (O LORD) that in thy Tabernacle the Rich should be preferred before the Poore, or the Noble before the Ignoble; seeing thou madest chorse of the worlds weaklings, to confound the strong and potent.
10.
Affection makes vs doe many thinges with respect to bodily neerenesse: But to offend the Creator of body and soule without respect, wee sticke not.
11.
I had rather bee blamed of any, then praised of a Flatterer; for a louer of Truth is neuer afraid of a fault-finder; but a Flatterer, both erres himselfe, and confirmes others in their errours. Aug.
12.
Nothing so easily Corrupts the minde, as Flatterie; yea, more hurt doth the tongue of a Flatterer, then the sword of a Persecutor. Hier.
13.
Ambition is a foolish Disease, [Page 6]a secret Poyson, a lurking Plague, a worker of Deceit; the mother of Hypocrisie, the begetter of Enuy, the spring of Vice, the moath of Holinesse, the blinder of Hearts; breeding diseases of remedies, and turning medicines into malladies. Ibid.
14.
The Ambition of power, depriued an Angell of his Felicitie; the appetite of knowledge robbed Man of his Immortalitie. Ibid.
15.
Eus was not beguiled with the Apple, nor did shee forget the Commandement, but the Ambition of promised Honour beguiled her. Ibid.
16.
Ambition is the Ape of Charitie; [Page 7]Charitie suffreth for Eternall thinges, Ambition for Earthly; Charitie is benigne to the poore, Ambition to the rich; Charitie sustaines all for veritie, Ambition for vanitie; both of them beleeue all, but after a farre different manner. Pet. Rauen.
17.
That is euer lost with much Lament, which is possest with much Loue.
18.
There bee two Loues which build vp two Cities: the loue of God builds vp Hierusalem, the loue of the world, Babilon; Let euery one aske but of himselfe, what hee loues, and hee shall soone finde of which Citie hee is. August.
19.
The labours of Louers are neuer painefull, but pleasant; as those of Huntsmen, Faulconers, Fishers; for in that wee loue, either we labour not at all, or wee loue our Labour. Ibid.
20.
They are happy that haue all they would haue, and wish for no more then what they should haue.
21.
Peace is not sought that Warre may come thereof, but warre is made that peace may ensue: Bee you therefore peaceable in Warre, that you may the better reduce those to Peace, against whom you haue gotten victorie.
23.
To bee a Souldier is no fault, but to bee a Souldier for booties sake, is a sinne. Aug.
24.
No lesse doe they sinne who blaspheme CHRIST raigning in Heauen, then did they, who Crucified him walking vpon Earth.
25.
The roote of all good is Charitie, the roote of all euill Cupiditie, these two can neuer be together; for vnlesse the one bee rooted out, the other will neuer be planted.
26.
Hee verily is a Christian, that worketh Mercy to all; that is mooued with no Iniury; that feeles the griefe of others as his owne; to whose Table the Poore is no stranger; who is reckoned inglorious before men, that hee may be glorious before GOD and his Angels; who despiseth Transitory thinges to enioy Eternall; who suffereth not the poore to bee oppressed if he can helpe; and to conclude, who weepes with them that weepe: which was well obserued by St. Paul, Quis (saith hee) infirmatur, & ego non infirmor? Who is infirme or grieued, and I not so too?
27.
In vaine takes hee vpon him [Page 11]the name of a Christian, that doth not imitate the life of Christ: for (alasse) what is it for you to bee called that you are not, or to vsurpe anothers name?
28.
A Christian is hee that thinkes himselfe a Stranger in his owne house; our Countrey being aboue, our home at Heauen.
29.
Will you walke? Christ saith I am the way; will you not bee deceiued? I am the Truth; will you not dye? I am the life. Aug.
30.
As the many branches of a Tree doe grow from the roote onely, so many virtues spring from Charitie alone: nor hath the branch of a good worke any life, or greennesse, if it abide not [Page 12]in the roote of Charitie. Greg.
31.
Say not that you carry chaste mindes, when you haue wanton eyes; for a wanton eye is the messenger of a wanton heart. Hierom.
32.
Among all Christian conflicts those of Chastitie are the sharpest; for there is continuall batterie, and rare victorie; Beautie and Chastitie seldome lodge together. Ibid.
33.
Confession is the health of Soules, the destroyer of Vices, the scourge of Deuils; briefely, it stops the mouth of Hell, and opens the gates of Paradice.
34.
A cleere Conscience is that [Page 13]which can neither bee justly accused with what is past, nor vniustly delighted with what is present. Aug.
35
Gold is Caesars Coyne, Man is GODS: Caesar is seene in his Gold, GOD in Man. Therefore offer your wealth to Caesar, but reserue your Conscience for GOD. Chrysost.
36.
You should rather thinke of what you want, then of that you haue; what you haue beware you leese not, and that you want pray God for: Consider in what you are lesser, not in how much you are greater; for if you compute onely wherein you are, or haue beene excellent, that may ingender [Page 14]vanitie and pride in you, which is to be feared; but if you reckon wherein you are or haue beene lesse, or defectiue, this will breed humilitie and teares in you which are to be wished: And doubtlesse if you striue to bee humble, you shall walke more safely, you shall not runne headlong, your foote shall not slippe.
37.
God is aboue you, the Beasts are vnder you: acknowledge him that is aboue you, that they may acknowledge you, which are vnder you: Therefore when Daniel acknowledged God aboue himselfe, the Lyons acknowledged him aboue them.
38.
O Man! if thou didst consider [Page 15]what comes frō thee by thy mouth, by thine eares, by thy nostrils, by thy pores, & other euacuations of thy body; Thou wouldest confesse neuer to haue seene a more vile and loathsome dunghill, then thy selfe. Aug.
39.
To giue a simple man Counsell is Charitie; to a Wise man Presumption: but to giue it in case of peruersitie, or necessitie is Wisedome. Greg.
40.
Among the Sages, one was wont to say, that a good Custome is neuer diswonted without shame, and that good Communication runnes into affectuall habit: according to that; who fore-goeth Vertue being young, shall not know how [Page 16]to forbeare Vice beeing olde. Basil.
41.
Let not your heart vary from your face or Countenance: carry not a face vpward and a heart downward. The heart is little, and desireth much; it is scarse enough to giue a Kite his breakfast, and yet the whole world is not able to satisfie it. Bern.
42.
Open Sinne before all, requireth open Punishment for example of all. Aug.
43.
Impunitie is the of-spring of negligence, the mother of Insolence, the roote of vnshamefastnesse, the Nurse of Sinne.
44.
Couetousnesse is the roote of [Page 17]all mischiefe; it commits Sacriledge and Theft; it rauins and deuoures; it makes warre and murther; it buyes and fels by Symonie; it asketh and receiueth wrongfully; it negotiates and floords vp vniustly; it is at hand with all fraud and deceit; it dissolues pacts and violates oathes; it corrupts Witnesse and peruerts Iustice.
45.
Three thinges are most affected; Wealth, Pleasure, and Honour; of Wealth comes wickednesse, of Pleasure turpitude, of Honour vanitie; for wealth breeds Cupiditie and Auarice; Pleasure breeds Lust and Gluttony, Honour fostereth Pride and Ostentation. Innoc.
46.
The Thiefe confessed Christ, Peter denyed him; in Peter the Iust are taught not to presume, in the Thiefe: a Sinner conuerted not to despaire. Therefore let the Iust be off aid of falling through Pride, and the Sinner of despairing through malice.
47.
Let no man distrust, nor any sinner despaire of Gods mercy: for God knowes how to change his Iudgment, if you know how to change your life. Aug.
48.
Desperation holts the gates of the Eternall Citie, Hope vnbolts them; but Faith sets them wide open. Chrysost.
49.
Not onely they are guiltie that vtter falshood, but such also as easily hearken thereunto. Ibid.
50.
The heart lifted vp to God corrupteth not; if your Corne were layde in vnder-romes, to saue it from moulding, you would remoue it higher: you raise your graine to higher losts, so lift vp your hearts to Heauen. But now should this bee done say you; what strong Cords, what Ladders, what Engines will bee required to this? Isay, the first step is your affection, the lest of your labour is your will: by Loue you ascend, by neglect you descend, and when you loue God, you are in [Page 20]Heauen vpon Earth.
51.
The Deuill is euery where ready to hurt euery one, but that his power is restrained by a greater power; for if he could but what hee would, there should not a Iust soule bee left to breath. Aug.
52.
The DEuils office is to suggest; ours not to consent: as oft as wee resist euill; so oft wee ouer come it; wee glad and glorifie the Angels; wee honour God, who visites vs that wee may fight, helpeth vs that wee may conquer, and aydes vs that we may not shrinke. Bern.
53.
O wretch that I am how much am I bound to loue my [Page 21]God, who Created me when I was not, and redeemed me being lost; for I was not, and hee made me of nothing; yet hee made me not a stone, not a tree, not a meere Animal, but a Man: hee gaue mee to liue, to feed, to vnderstand; hee deliuered me from bondage, redeemed mee from seruitude, and called mee by his Name, that I might remember him for euer.
54.
CHRIST annoynted mee with the Oyle of gladnesse, wherewith himselfe was annoynted; that of the annoynted I might bee annoynted, and of Christ bee called a Christian. August.
55.
To learne that which is fit, no [Page 22]time is to late; and though it become feare Age rather to teach, then to learne, yet it is better to Learne then to beelgnorant. August.
56.
I wish, and thinke nothing more fit for mee, then to learne to the last houre of my old age: for no Age was euer long enough to learne. Greg.
57.
By all meanes auoyd chiding or contention in wordes; for with your equall it is dangerous, with your better it is madnesse; and with your inferiour especially with a Foole, it is base: and to fall out with him that is Drunke, is to fall out with him that is absent.
58.
Virtue vndiscreetly possest, is often lost; discreetly forborne, it is better retayned. Greg.
59.
Whatsoeuer you doe well with discretion, is Virtue; whatsoeuer without discretion, is Vice; for vndiscreet virtue, is of no better account then Vice. Ibid.
60.
If worldly wealth bee wanting, yet seeke it not by any ill meanes in the world; but if you liue in aboundance heere, then lay vp by good workes for your selfe else-where, in Heauen.
61.
A manly Christian minde, should nener shew higher for Wealth, nor lower for Want.
62.
Gold is liue matter; of vnquietest danger to them that haue it, a bad Lord, and a false Seruant.
63.
The rich man begging in Hell was not heard, because hee heard not the poore man begging on Earth.
64.
Earthly riches compared to Heauenly guifts, are rather trouble some then comfortable: Temporall life in respect of Eternall, sin rather Death then Life.
65.
When Diues was a dying, he had taken all his wealth with him, had hee but giuen to him that asked when he was liuing; [Page 25]for all earthly thinges which may bee lost by keeping, are preserued by giuing. Greg.
66.
Gold and Siluer, in respect of the soule, are thinges indifferent, neither good nor bad: yet the vse of them may be good; the abuse is naught, the Care worse, the vnlawfull gaine of them worst of all.
67.
If Art and vse bee seperated, Vse is better without Art, then Art without vse; for Art in vnprofitable without vse, and Vse vnaduised without Art. Greg.
68.
If Doctors Preach the Faith, and deale themselues vnfaithfUlly; they giue peace to others, but none to themselues; they [Page 26]praise the truth and practice falshood; Let vs receiue their Doctrine, not their ill manners: The Bees gather not vpon Weedes, but vpon sweet Flowers; so let vs gather the flowers of their Doctrine, and leaue the weedes of their Conuersation.
69.
Drankennesse is the mother of all mischiefe, the matter of offence, the roote of vice; it is the Heads perturbation, the Senses subuersion, the Tongues tempost, the Bodies storme, shipwracke of Chastitie, and losse of Time; it is a voluntary madnesse, a disgracefull diseafe, a filthy fashion, a shamelesse life, the infamy of Honour and Honestie, the Soules corruption.
70.
Drunkennesse is a flattering Deuill, a sweet Poyson; a pleasing Sinne; hee that hath it hath not himselfe: he that is Drunke, is not onely a sinner, but all sinne himselfe.
71.
A Drunkard whilst he soakes in Wine; the Wine soakes him: hee is of God abhorred, of Angels despised, of Wertue forsaken, of Men derided, of Deuils confounded, and scorned of all.
72.
A Drunkard destroyeth Nature, leeseth Grace, escapeth Glory, and incurreth eternall Darnnation. August.
73.
Noah in one houres Drunkennesse, discouered his secret [Page 28]parts, which hee had couered sixe hundred yeares together. Hierom.
74.
The Church hath this propertie; to flourish when it is persecuted, to grow being oppressed, to profit being despised; being beaten it ouercommeth, being blamed it vnderstandeth; and stands fast when it seemes to fall. Hillar.
75.
If you can giue, giue; if you cannot, yet make your selfe affable and willing; for God Crowneth inward willingnesse; where he findes not out ward ablenesse: Let no man answer I haue not for you; Charitie comes not alwayes out of a bagge. Aug.
76.
If you would bee a good Marchant and an excellent Vsuter indeed, giue what you cannot keepe, that you may receiue what you can be leese; giue a little to hand much, part with something to gaine an hundred fold, giue a Temporall commoditise to receiue an Eternall patrimonie. August.
77.
Who layeth vp his treasure in Earth, hath nothing to looke for in Heauen.
78.
The hand of the Poore is the treasury of CHRIST; what the Poore receiueth, CHRIST accepteth. Therefore giue your Land to the Poore, that you may get a Kingdome to [Page 30]your selfe; giue a Crumme to haue a Crowne; I say giue that you may recoine, for whatsoeuer you giue to the poore, you shall bee sune to haue againe, and that which you will not giue, another shall beceine. Pet. Rouen.
79.
It is great impietie to deshone the goods of the Poore upon the Rich, and to curry fauour with the mightie at the poores cost; It is to drayne water from the dry ground, and to bestow it where is no need. Isid.
80.
I aske you if you beleeue? and you answer Crede, I doe beleeue: doe as you say, and it is beliefe.
81.
Labour not to vnderstand, that you may beleeue; but beleeue, that you may vnderstand; for vnderstanding is the fruit and reward of Faith.
82.
Lay arguments aside where Faith is required: Logicke is now at rest, and silent, in the Schooles, where Fishermen are beleeued, not Logicians. Ambrose.
83.
Great is that Glory which increaseth by no praise, and diminisheth by no dispraise. Cass.
84.
The vaine glory of this world is sweet and deceiptfull; a fruitlesse paine, a perpecuall feare, a perilous Throne; it begins with [Page 32]improuidence, and ends with impenitence.
85.
The glory is not so great of sitting high, as the griefe is extreame in falling lowe; nor so much the triumph which attends vpon Victory, as the shame and reproach that followeth Destruction.
86.
If you loue Wealth, lay it vp where it cannot perish; if Honour, esteeme it where none are vnworthily honoured; if health, speake to enioy it, where nothing is feared; if Life, then loue it where it cannot end with Death.
87.
If GOD haue giuen you Grace because hee would giue [Page 33]it freely; then Loue you God freely, not for reward, but for himselfe.
88.
Why Gods grace is bestowed vpon one and not vpon another, the Cause may bee vnknowne, but it cannot bee vniust. Aug.
89.
All that is done is lost, if Humilitie bed wanting. Greg.
90.
Humilitie is a Virtue, by which in knowing, wee learne age esteeme our selues. Bern.
91.
Fasting is knowne to bee the Tower of God, the Castle of Christ, the wall of the Holy Ghost, the shield of Faith, the tryumph of Sanctitie.
92.
Of that manner of Fasting God well alloweth, by which you take out of your owne mouth, to put into anothers; or by which you afflict your owne Carkasse, to relieue your poore Neighbours.
93.
Though Fasting expell the sicknesse of Vice and Sinne, cuts off Passions, and driues away the causes of offence; yet without the oyntment of pittie, without the streame of [...] and the cost of Almes, it brings no perfect health to the Soule: Fasting cureth the wounds of the soule, but without mercy, it leaues the scarres behinde. Pet. Rouan.
94.
The blessed shall first be called to their prepared Kingdome, before the accursed bee cast into their burning Lake, that their sorrowes may bee the sharper by seeing what they haue lost, and the lust haue more joy by considering what they haue escaped. Bern.
95.
It is laudable to bee patient in our owne wrongs, but to dissemble the iniuries of God is impious. Chrysost.
96.
Enuy is the Daughter of Pride, and that mother Pride is neuer barren, but euer bearing: strangle that mother, and there will bee no more such Daughter. August.
97.
Not to bee sory after you haue finned, makes God more angry and displeased, then the sinne you committed.
98.
The ignorance of Iudges for the most part, is the misery of Innocents.
99.
I say vnto you Sweare not at all; least Swearing breed a facilitie of swearing; facilitie Custome, and custome lead you to Periurie. August.
100.
As that Tree hath no fruit which first had no blossome; so that Age hath no honour, whose Youth had no Discipline. Cyprian.
101.
It is no true bountie that proceeds more from vaine Glory, then from the occasion of mercy; for your worke takes it name from your affection. Ambrose.
102.
Very many haue I seene fall into sinne by speaking, but seldome any by silence; and doubtlesse, it is harder to learne how to bee silent, then how to speake. Ambrose.
103.
O Infernall wantonnesse of the Flesh, whose matter is Gluttony, whose flame is Pride, whose sparkles are lewd Speaches, whose smoake is Infamie, whose end is Hell fire. Hier.
104.
O extreame filthinesse of lust; which not onely effeminateth the minde, but enfeebleth the body: not onely spotteth the soule but polluteth the person: All other sinne which a man committeth, is besides his body but the Fornicator sinneth against his owne body. Heat and wantonnesse march before it: vncleannesse and pollution accompany it; Sorrow and repentance doe alwayes follow it. Hier.
105.
It is great vertue not to hurt, him that hurts you; it is no lesse fortitude when you are hurt to forgiue; but to spare him whom you may hurt, is great glory, Ibid.
106.
To search the reason of Gods secret councell, is no other thing then proudly to vaunt against his Councell. Greg.
107.
I remember not to haue read of any that dyed an ill death, who had freely vsed the workes of mercy in his life; such a one surely hath many intercessors, and impossible it is, that the prayers of many should not bee heard. Hier.
108.
Good men are called away betimes, that they may no longer bee vexed of the wicked; and wicked persons are cut off, that they may persecute the iust no further.
109.
In such estate as euery mans last houre leaues him, in the like will the worlds last day finde him; for as hee dyeth in the one, so shall hee bee iudged in the other.
110.
Hee cannot Dye ill, that hath Liued well; and hardly can hee dye well, that hath liued ill. August.
111.
A Sinner should be astonisht with this note; that when hee dyeth, hee may forget himselfe, who whilest hee liued forgot God. Caesarius.
112.
To maintaine a poore wife is very hard, to endure a rich one is a torment: what booteth a [Page 41]diligent watch? seeing a dishonest woman will not bee kept in, an honest should not: Necessitie is but a false keeper of Chastitie, and shee onely is truly to bee reputed chaste, that might haue sinned and would not. Hier.
113.
If it bee a sinne to put away a Wife, and a torment to keepe her, then of necessitie wee shall incurre danger of Adulteries by the one, and suffer continuall brawles by the other. Chrys.
114.
The Fetters of this world are truely rough and troublesome, the Pleasures false, the Sorrowes certayne, the Ioyes inconstant, the Labours hard, the Rest doubtfull, the Wealth accompanied [Page 42]with Care, and the hopes of Earthly happinesse vaine. August.
115.
The World proclaimes, I will fayle you: The Flesh cryes out, I will infest you: The Deuill roares, I will betray you: But CHRIST saith, I will refresh you. Bern.
116.
Who would not be ashamed to say, What will you giue mee that I may doe you Iustice? Is it not as much as to say, what will you giue mee to deny my selfe, to forget my place, and to sell God Almighty? Chrys.
117.
A Christians chiefest libertie to God-ward, is to bee no seruant to sinne; his chiefest Noblenesse, [Page 43]to excell in Vertues. Hierom.
118.
Prayer is talking to GOD: when you read, God speakes to you; and when you pray, you speake to God; Therefore pray with attention; for the prayer which man intendeth not, God heareth not.
119.
God is neither forced nor mooued by a crying voyce, but pleased and appeased by an vpright Conscience; for hee is a hearer not of the voyce, but of the heart.
120.
Many there are whom God heareth not to their intentions, that he may heare them to their saluations. Chrysost.
121.
Whether it bee Man or Woman, that vseth wanton attyre to prouoke and tempt others, though no hurt should come thereof, yet hee, or shee shall abide the eternall Iudgement, because they proffered Poyson, if any would haue drunke of it.
122.
The onely perfection of any, is the knowledge of their owne imperfection. Hier.
123.
Seeing that Sinne must not scape vnpunished, punish you it, least it punish you: euer let your sinne finde you a Iudge ouer it, not a Patron for it.
124.
Vaine is that Repentance which is spotted with ensuing [Page 45]sinne; Laments auayle nothing where sinne is doubled: It is to no purpose to aske forgiuenesse, and fall into the same sinne afresh.
125.
The practice of right Conuersation, is not to presume to Command, before wee haue learned to obey; nor to impose that vpon our Inferiours, which wee yeeld not to our Superiours.
126.
So farre should a Prelates behauiour transcend the Peoples, as a Shepheard transcends his Flocke.
127.
If hee shall bee cast into the Fire, that giueth not of his owne, what may wee thinke [Page 46]will become of him that robbes another? If hee burne with the Deuill, that cloathed not the naked, where shall hee burne that strippeth the Poore?
128.
What you haue found, and not restored, you haue carryed away by force; for what you could doe, you did; and you did no more, because you could not; hee also that denyeth to another his owne, as much as in him lyes, robbes him.
129.
Sinne is not remitted, vnlesse debt bee restored, if it may bee. August.
130.
Wee that liue vpon the oblations of the Faithfull, which they offered for their sinnes, [Page 47]doubtlesse if wee eate and bee silent, we feed vpon their sinne.
131.
Consider (O Brethren) how damnable a thing it is, to receiue wage for no worke? what a crime to take the price of sinne, and to Preach nothing against sinne. Greg.
132.
Whatsoeuer yee retayne of the Altars, besides simple Food and Cloathing; it is rapine, it is Sacriledge. Bern.
133.
Who affirmeth to haue knowledge being ignorant, is rash; who denyes that knowledge hee hath, is vnthankfull.
134.
An Olde mans discourse should not onely bee weightie [Page 48]and graue, but withall short or not very long. Aug.
135.
An Old man heareth the messengers of Death, and will not beleeue them; the messengers are three; Casualtie, Sicknesse, and old Age it selfe: Casualtie propounds thinges vncertaine; Sicknesse thinges sorrowfull; old Age thinges certaine: Casualtie shewes death lurking; Sicknesse death appearing; old Age death present: From vncertaintie of Death proceeds feare; from paine of Sicknesse, griefe; and from the certaintie of old Age, should come not obstinacy and stiffenesse, but Mortification and Humilitie. Hug.
136.
The patience to say nothing, the oportunitie of speaking, and the contempt of worldly wealth, are the chiefe foundations of Vertue.
137.
As it becomes not a Bishop to sell that hand hee layeth vpon others, so the ordayned Minister, must neither set his Tongue nor his Pen to sale.
138.
When a Bishop purchaseth vndue Order with money, whereby his inward man is cast off; his Body receiueth honour, and his Soule loseth honestie. Ambrose.
139.
Euery one is so much the more vnwise inwardly, as hee [Page 50]striueth to bee thought wise outwardly. Greg.
140.
If a Rich man proud, bee scarce tollerable, who will suffer an insolent Begger? Aug.
141.
Pride precipitateth from the highest Heauen, to the deepest pit of Hell: Humilitie exalteth from below to aboue: an Angell fell from Heauen into Hell; Man from Earth ascendeth to Heauen. Bern.
142.
The vicious for the most part, loue such as are like themselues; onely one proud body, can neuer indure another. Inno.
143.
Present feare, begets eternall securitie; now feare God aboue [Page 51]all thinges, that you need not be affraid of Man.
144.
Let Man vnderstand, that GOD is a Physitian, and tribulation a Medicine to Saluation, not a preparatiue to Damnation.
145.
In the Furnace, Strawe burneth, Gold purifieth; the one consumeth to ashes, the other is purged of drosse and corruption: the Furnace is the World; the Gold is the lust; the Fire is Tribulation; the cunning workman is GOD: What the workman willeth I doe; where and when hee appoints I suffer: hee that appoints mee to endure, knowes when I shall bee pure: though the strawe burne and set [Page 52]mee on fire, yet when it is turned to ashes, I shall bee cleane without spot or staine.
146.
Our LORD saith Forgiue, and you shall bee forgiuen: say not with your tongue you forgiue, and differ with your heart; for God knowes what you say and thinke together; Man heares what you say, but GOD sees what you thinke: It is much better to forgiue heartily and say nothing, then to carry a faire golden mouth, and a false froward heart. Aug.
147.
So mercifull is our Lord IESVS, that hee would haue pardoned Iudas, if hee had but craued pardon and hoped for CHRISTS mercy. Ambr.
148.
O Man! thou canst not bee without sinne; and if alwayes thou wilt bee forgiuen all, then forgiue alwayes; how much thou wilt bee forgiuen, so much forgiue; how often thou wilt bee forgiuen, so often forgiue: yea, and because thou wouldest bee forgiuen all, forgiue all: I say O man conceiue, that in forgiuing others, thou forgiuest thy selfe. Chrysost.
149.
Truth is both sweet and bitter; sweet when it spareth, bitter when it cureth. Aug.
150.
What booteth a cleane Body with a corrupt Minde? an humble Wife is better then a proud Virgin.
151.
What is the Mindes virginitie? entire Faith, strong Hope, and perfect Charitie. Aug.
152.
Virginitie surpasseth the condition of humane nature, by which men are made like vnto Angels: yet greater is the victory of Virgins then of Angels; for Angels liue without Flesh, but Virgins triumph in Flesh.
153.
Virginitie is the Sister of Angels, the Conquest of Lusts, the Queene of Vertues, the Treasure of Goodnesse. Cyprian.
154.
Vertue, the more it contemneth, the more it is esteemed. It is great Vertue to striue [Page 55]with Prosperitie, and great Prosperitie not to bee ouercome by it.
155.
The minde can neuer enioy the kingdome of Vertue, vnlesse it first shake off the yoake of Vice. Aug.
156.
There is no such persuasion, to Vertue, as often to remember the vglinesse of Sinne. Chrys.
157.
There is nothing well-done, vnwillingly, though the thing done bee neuer so good.
158.
If you steale not because you are affraid to bee seene, yet inwardly in your heart you haue stolne, and are to bee held guiltie thereof, though you take [Page 56]nothing away. Bern.
159.
When you will you cannot, because when you might you would not; so as through an ill will past, you haue lost a good beeing present. Aug.
160.
With GOD (who knoweth all thinges before they be done) a resolued will to doe well, or ill, is reckoned for the deed done. Aug.
161.
His braine is taken away whom GOD intendeth to punish, least hee should by prouidence auert the intended plague.
162.
He that makes an vndiscreet Vow is foolish, and hee that [Page 57]keepes it is impious. Hier.
163.
Alwayes breake vnlawfull Promises, and change vngodly Vowes.
164.
What good you haue vowed freely, that you are bound to performe justly. Bern.
165.
A greedy Couetous man who deuoureth all like Hell, would haue none left aliue but himselfe, that hee might possesse all. Aug.
166.
When God rewardeth Merites, hee crowneth nothing but his owne Guifts: in the merite you doe nothing; in the worke, you worke alone; your Crowne is of God, your worke of your [Page 58]selfe, yet not without Gods assistance. Aug.
167.
Many good things doth God in Man, which man doth not; for Man doth nothing which God doth not, that Man may doe it. Ibid.
168.
All our merites are in such manner the guifts of God, that Man is for the same more indebted to God, then God to Man. Bern.
169.
Merite and Grace are at this oddes; that Grace will neuer enter, where Merite takes the vpperhand. Bern.
170.
I know well, that by no vertue, no merite, he shall euer bee [Page 59]saued, who by the Passion of CHRIST is neuer moued. Aug.
184.
Whensoeuer Ideuoutly remember and meditate the Passion of CHRIST, I shall be safe. Ibid.
172.
Not any one vpon earth is so rich, as hee desireth nothing but God: and he is the Almesman of CHRIST, that is out of loue with the world. Aug.
173.
Among thirtie thousand men, scarse one of those shall repent truly, who driue of Repentance to the last cast.
174.
Hee is farre enough from Faith, that deferreth his repentance till his Death. Greg.
176.
In a sound man Penance is sound, in a sicke man it is sicke, and in a dead man it is dead.
177.
Reckon from Adam to the last Iust man, and you shall find none to bee saued, but by very hard and rough wayes.
178.
Alwayes in your heart eschew ill Company, and when you cannot auoyde them, conuerse very warily amongst them.
179.
The vertue of the Sacraments, is not abated by the viciousnesse of the Priest.
180.
I had rather vndergoe the torments of Caiphas, Herod, and Pilate, then of a Priest that celebrates vnworthily. Aug.
181.
Hee that tels a Lye, and hee that concealeth Truth, are both culpable, and guilty before God, the one for desiring to doe hurt, and the other for not doing good. Hier.
182.
If scandall arise from truth, it is rather to bee permitted, the truth pretermitted. Greg.
183.
If I doe good with a good intention, though euill come thereof, yet it shall not bee imputed to mee for sinne. Ambr.
184.
Certainely hee cannot bee good, that would not bee better: For where hee begins not to be made better, there hee leaues off being good.
185.
No man is more incurable, then hee that thinkes himselfe sound when hee is truly sicke, August.
186.
To stand and not to fall into sinne, is Angelicall; to fall and rise againe, is Humane; but to fall and arise, is Diabolicall.
187.
The Deuill hurteth by perswasion, not by compulsion. Hug.
188.
The Deuill neuer tempts or [Page 63]assaults those, that are in his quiet possession.
189.
That sinne which is not consented to, is no sinne, but in atter of exercise to vertue. Greg.
190.
The worlds Mirth is vnpunisht Wantomesse. Aug.
191.
He that taketh vniustly, seldome restoreth iustly. Isid.
192.
He that is proud of his owne vertue, killeth himselfe; not with a Sword, but with a Salue.
193.
Who often with their goodwill fall into offence, must sometimes against their will abide the smart of punishment. Greg.
195.
It is monstrous to behold, an eminent state with a base minde; a high seate with a meane life; a nimble tongue with an idle hand; many wordes with no deeds; graue lookes with light actions; great authoritie with little constancie. Bern.
196.
Bee alwayes doing of some good worke, that the Deuill may neuer finde you at leysure for him. Hier.
197.
God deferres the giuing of that wee aske, that we may aske more often, and more feruently.
198.
Hee that made you without you, will neuer saue you, or iustifie you without you. Aug.
199.
Doe not that euill your selfe, which you would not haue another to doe. Greg.
200.
As Iustice without Mercy, is not Iustice but Crueltie, so fauour without Iustice, is not fauour but folly.
201.
Correction without instruction, is Tirannie.
202.
The last thinges euermore to bee remembred are Death, Iudgement, Hell, Glory; what is more horrible then Death? what more terrible then Iudgement? [Page 66]what more intollerable then Hell? and what more joyfull then Glory. Bernardus.
Deo Gratias.