¶ Of the third priuiledge of Vertue, which is a light, and a certaine supernaturall knowledge, which our Lord giueth to them, who seeke after Vertue. CHAP. XV.

THE third priuiledge,* which is graunted vnto Vertue, is a certaine speciall light, and a certaine wisedome, which our Lord doth bestow vpon them, that are righteous; which also proceedeth from that grace, of which we haue hetherto spo∣ken. The reason is,* because it is a function and duty of grace to heale and recure nature beeing weake, feeble, and decayed. Euen as therefore it healeth the appetite and will weakened through sinne,* so also it recureth the vnderstanding, being ex∣ceedingly obscured and darkned by the same sinne: that by this benefit the vnderstanding may know, what it ought to doe; and by the will there may be ability & power to doe, that which now it vnderstandeth is needefull for to be done. Not vnlike to this is that Saint Gregory hath in his Morals; Not to be able Page  152 to fulfill that which man vnderstoode, was a punishment of sinne: as also that was a punishment of the same, not to vnder∣stand that.* Therefore sayd the Prophet; The Lord is my light, against ignorance, and my saluation, against impotencie. In one is signified what is to be desired, in the other strength is giuen, by which we may attaine vnto it. And so as well this as that pertayneth to the same grace. Hence it is that besides fayth and prudence infused, which enlighten our vnderstanding, that it may vnderstand, what it ought to beleeue, what also to doe, the gifts of the holy Ghost doe increase also in vs,* foure of which pertaine to the vnderstanding; that is, the gift of wisedome, which is giuen for the knowledge of high and lofty matters; the gift of Science, which is giuen, that wee may vnderstand lower matters; the gift of vnderstanding, by which we come to the knowledge of the misteries of God, and to the congruen∣cie and beauty of them; and the gift of counsaile and aduice, by whose helpe we know the actions of this life, and how to go∣uerne and rule, whatsoeuer happeneth to vs in it. All these beames come from the splendour of grace onely, which there∣fore is called in the holy Scriptures,* an Annointing or Vnction. For it teacheth all things, as Saint Iohn speaketh. Wherefore, euen as oyle among all liquid substances, is the fittest to pre∣serue light, and to cure wounds: so this diuine Vnction doth cure the wounds of our will, and doth illuminate the darknes of our vnderstanding. This is that most precious oyle, better then all oyle;* of which the kingly Prophet speaketh; Thou hast an∣noynted mine head with oyle. It is certaine that he speaketh heere not of a materiall head, nor of materiall oyle, but of a spirituall head, that is, of the superiour part of our soule, in which our vnderstanding is, as very well sheweth a learned man, wryting vpon this place: and of spirituall oyle, which is the light of the holy Ghost, by which our lampe is preserued, that it is not put out. Of the light of this holy oyle this good King had much, who thus speaketh of himselfe;* Thou hast taught me wisedome in the secret of mine hart.

* An other reason may be also giuen of this. For seeing that it is the office of grace, to make a man endued with Vertue; it cannot execute this, vnlesse first it moue a man to sorrow and Page  153 repentance of his former life, and stirre vp the feare of God in him. Vnlesse before it worketh, that man doth deadly hate sinne, and desire heauenly blessings with great feruency, and al∣together contemne these worldly vanities. But the will cannot obtayne these and the like, vnlesse before it hath the light of vnderstanding, and a knowledge proportionable, by which the will may be stirred vp.* For the will is a blind faculty, which is not mooued except the vnderstanding goe before, carrying a light, and shewing good and euill in all things, that the affection towards them may encrease or decrease. Hence it is, that Tho∣mas Aquinas sayth, euen as the loue of God doth encrease in the soule of a righteous man: so also encreaseth the knowledge of the goodnes, fauour, and beauty of the same God, and that by an equall proportion: that if one of them encrease an hun∣dreth degrees, so many also encreaseth the other. For hee that loueth much, he vnderstandeth many causes of loue in the thing beloued; but he that loueth little, vnderstandeth but few. And that which is cleerely vnderstoode of the loue of God, this also is vnderstoode of feare, hope, and of the hatred of sinne. From which men would no more abhorre, then from other things, vnlesse they vnderstood that it was an euill, then which nothing in this world is more worthy of horror and execration.

Seeing therefore that the holy Ghost willeth that these ef∣fects should be in the soule of a righteous man, he willeth also that there should be causes in it, from whence they may come. As hee willeth that there should be diuersity of effects in the earth, so also he willeth that diuers causes and celestiall influen∣ces should be wrought in it. Furthermore, seeing that it is true, as we before haue proued, that God doth dwell by grace in the soules of the righteous; and that God is light, Enlightning euery man that commeth into the world,* as Saint Iohn sayth; it is not to be doubted, that by how much the soule is purer and cleaner, by so greater a clearenes the beames of the diuine light doe shine in it.* Wherefore Saint Augustine calleth God the Glasse of a purified soule: for hee maketh it shine with the beames of his light, teaching it all things, which are necessary to saluation. What meruaile is it, that he doth bestow this benefit vpon men, who hath not denied such a like thing to lower and more inferi∣our Page  154 creatures, which by the instinct of the Authour of nature know all things,* which belong to theyr preseruation? Who hath taught the beasts among so many kinde of herbes, which grow in the fieldes, to knowe which are wholesome, and which are hurtfull? To feede vpon these, and to leaue the other vn∣touched? To know also what creature is enemy vnto them, & what is a friend? To flie a Wolfe, & followe a dogge? It is cer∣taine that they haue learned this of none other, thē of the Lord. If therefore God hath infused thys knowledge into vnreasona∣ble creatures, that they might be preserued in theyr naturall life, how much more ought hee to prouide for the righteous, that they may haue greater knowledge, whereby they may bee pre∣serued in a spirituall life? For thys is no lesse necessary for men, by reason of those things that be aboue nature, then those things are for beasts, which concerne their nature. For if the Diuine prouidence hath beene so carefull to prouide things of nature, how much more shall it be carefull for those things, which per∣taine to grace? vvhich by howe much they bee more excellent, by so much they exceede the powers and faculties of humane wit.

* This example not onely proueth that there is such a light of the vnderstanding, but also it sheweth what it is: for it is not a knowledge so speculatiue as actiue, not so contemplatiue as practike: neither is it giuen, that we may vnderstand, but that we might worke: not that wee should bee subtile and wittie in disputing, but industrious and laborious in working. Therfore, not onely it remaineth in the vnderstanding, as Sciences got in Schooles; but by the power of it, it moueth the vvill, inclyning it to all that, to which such kinde of knowledge dooth prouoke and excite. For it is the proper instinct of the holy Ghost, who as a most perfect maister, teacheth his very often with this per∣fection, all that which it behoueth them to knowe. Thys the Bride confesseth in the Canticles;* My soule, sayth shee, melted within me, after that my beloued spake. By which sentence it ap∣peareth, what is the difference betweene this learning, and that, which is deliuered in schooles: for that onely enlightneth the vnderstanding, but this moueth the will also, and delighteth it, and by her vertue doth pierce all the corners of our soules, wor∣king Page  155 and effecting all that, which pertaineth to the reformation of them:* as the Apostle declareth, when he saith; The Word of God is liuely, and mighty in operation, and sharper then any two ed∣ged sword, and entereth through, euen vnto the deuiding a sunder of the soule and the spirit, and of the ioynts and the marrow. For it ma∣keth a diuision betweene the part animall of a man, and the part spirituall: seperating the one frō the other, dissoluing that most dangerous bond of friendship, which was wont to be between the flesh and the spirit: for when the spirit is mingled with the flesh, it is made one with it: which bond is dissolued by the word of God, making, that a man lyueth a spirituall life, and no more a carnall.

Thys therefore is one of the especiall effects of the Diuine grace: one also of the especiall priuiledges, in which those that are endued with vertue, doe ioy in this world. But (although those things which we haue spoken of, be sufficiently proued of vs) least any man be so carnall, that hee should complaine, that these things are obscure to be vnderstood,* and hard to be belee∣ued, I will confirme them with most euident testimonies, as wel of the olde Testament as of the new. In the new Testament Saint Iohn telleth, that Christ sayd at his last supper; The holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I haue told you. And in another place: It is written in the Prophets; and they shall be all taught of God. As if hee should say, the time shall be, when as men euery where shall bee taught of God. Euery man therefore that hath heard, and hath learned of the Father, commeth vnto me. The same the Lord promiseth by the Prophet Iere∣my; I will giue my law into their bowels, (and that which before was written in tables of stone) I will write in their harts:* So that all men are to be taught of the Lord. The Lord in like manner willing to shew how great the maiesty, glory, and prosperity of the Church should be, thus among other things he speaketh in Esay:* O thou afflicted, and tossed with tempest, that hast no comfort, behold, I will lay thy stones with the Carbunkle, & lay thy foundation with Saphirs, and I will make thy windowes of Emerauds, and thy gates shining stones, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord. And in another place; I Page  156 am the Lord thy God,* which teach thee to profit, and leade thee by the way, that thou shouldest goe.

Of this which hath beene spoken, we may easily know that there be two kindes of sciences; one of the Saints, another of Wise-men, one of the Righteous, another of the Doctours. The science of the Saints is that, of which Salomon speaketh, The science of the Saints is prudence.* Because science consisteth onely in the vnderstanding, and belongeth vnto contemplati∣on: but it is the property of prudence to wish the best things,* and to choose and doe them, sayth Aristotle. And it is required not that we may know, what things be right, but that we may become honest and righteous. How often doe wee finde this wisedome promised vnto vs in the Psalmes? In one it is sayde, The mouth of the righteous will speake of wisedome,* and his tongue will talke of iudgement. And in another. I will giue to thee vnder∣standing, and I will teach thee in the way wherein thou goest, and I will set mine eyes vpon thee. Againe in another Psalme hee de∣maundeth, as a thing of great moment, and worthy of admira∣tion,* What man is he that feareth the Lord? him will hee teach the way that he shall choose. As if he should say, who is he to whom the Lord doth giue such a benefit, that he himselfe must be his maister, and teach him the law, according to which hee must liue?* In another place he calleth this man happy. Blessed, sayth he, is the man, whom thou chastisest, ô Lord, and teachest him in thy law.* In the Psalme cited a little before, where wee reade; The Lord is a foundation to them that feare him.* Ierome translateth: The secrete of the Lord is reuealed to them, that feare him, and his couenant to giue them vnderstanding. Which gift is no∣thing else, then a great light of the vnderstanding, a sweet foode of the will, and a great recreation of the whole man. Which knowledge the same Prophet oftentimes calleth the foode of the soule, sometimes the water of refreshing, a table prepared against his enemies. For this cause the same Prophet in that di∣uine Psalme,* whose beginning is, Blessed are those that are vp∣right in their way: so often doth desire of God that light, and that knowledge. Giue me, sayth hee, vnderstanding, and I will keepe thy law, yea, I will keepe it with my whole hart. And a little after: I am thy seruant ô Lord, giue me vnderstanding, that I may Page  157 know thy testimonies. And afterwards, Let my complaint come be∣fore thee, ô Lorde, and giue me vnderstanding, according vnto thy vvord. To conclude, thys is that petition which hee repeateth so often, which he had not craued with so great importunitie, vnlesse he had very well vnderstood the force & efficacie of this doctrine, and the manner and meanes, which God vseth in be∣stowing of it.

Which seeing that it is so,* what greater glory can there be, what ampler dignity, then to haue such a maister, to frequent such a schoole, where the Lord God himselfe sitting in a chaire, prosesseth thys learning and heauenly philosophy? If men, as Saint Ierome testifieth,* in times past came to Rome frō the fur∣thest coasts of Spayne and Fraunce, that they might see Tytus Liuius; whose eloquence was famous throughout the vvhole world: And if that most excellent and famous Phylosopher, Apollonius Tyaneus, trauailed almost throughout the vvhole world, and passed euen to the Mountaine Caucasus, and to the Brachmanes, Philosophers of India, that he might onely heare Iarchas, an Indian Philosopher, in his golden throne prosessing wisedome among the small number of his schollers, and dispu∣ting of the motion of the celestiall Spheares; what ought not men to doe, that they may heare God himselfe, who sitteth in the chayre of theyr harts, not teaching how the heauens are mo∣ued, but how men may come to heauen?

But that thou maist knowe that this doctrine is not vnfruit∣ful, or common,* heare what the Prophet speaketh of it, I haue had more vnderstanding then all my Teachers: for thy testimonies are my meditation. I vnderstood more then the auncient, because I kept thy precepts. More aboundantly yet doth the Lord promise to his by the mouth of his Prophet;* And the Lord thy GOD, sayth he, shall guide thee continually, and satisfie thy soule in drought, and make fatte thy bones: and thou shalt be like a watred garden, & like a spring of vvater, whose waters faile not. What be these bles∣sings, with which the Lord will satisfie the soules of the righte∣ous, but knowledge of things belonging to saluation? For in these he showeth, how great the beauty of vertues be, and howe great the filthines of vices are: how great the vanity of the world is, how great the dignity of grace is, the greatnes of glory, the Page  158 sweetnes of the consolation of the holy Ghost, the goodnesse of GOD, the malice of deuils, and to be breefe, howe short the life of man is, and how great and intollerable is the common er∣rour of thē liuing in it. With thys knowledge, as the same Pro∣phet testifieth, a man is often lifted aboue the highnesse of all mountaines, & there doth contemplate of the King in his beau∣tie, and his eyes beholdeth the earth a farre off. Hence it is, that celestiall blessings seeme such vnto him, as they are in truth: be∣cause he seeth them neerely: but terrestriall things seeme small; for besides that they are such, also hee beholdeth them a farre off. The contrary happeneth to peruerse and wicked men: who behold heauenly things a farre off, & earthly things neerly & iust before theyr eyes.* This is the reason, why they, that par∣ticipate of this heauenly gift, are not puffed vp with vaine-glory in prosperitie; neither are troubled or cast downe in ad uersitie. for by the benefit of this light they see, of what small moment it is, that the world can eyther gyue or take away, if it be compa∣red with those things, which are in the Lords power. The wise∣man witnesseth thys,* when hee sayth: A man grounded in wise∣dome, is stedfast as the Sunne: as for a foole, hee changeth as the Moone. Which sentence Saint Ambrose expounding in a cer∣taine Epistle,* saith thus: For a vvise man is not broken through feare, is not changed through power; is not exalted in prospe∣ritie, neyther is drowned in aduersity. For where there is vvise∣dome, there is courage of minde, there is constancie and forti∣tude. A wise man therefore is one and the selfe same in minde, he is not lessoned, nor encreased through the change of things; neyther as vnstaied doth he flote here and there, to be carryed a∣bout with euery winde of doctrine, but he remaineth perfect in Christ, grounded in charitie, an d rooted in fayth.

Let it not seeme strange to any, that this wisedome is a thing of so great vertue; for it is not earthly wisedom, as we haue said, it is not that puft and vaine wisedome, which causeth to swell, but that wich edifieth: it is not that which with speculation on∣ly enlightneth the vnderstanding, but that which with her heate gyueth motion to the will: as it in times past moued the hart of Saint Augustine, of whom it is written, that through ioy hee wept, as often as hee heard the Psalmody and Psalmes of the Page  159 Church,* which sounded so sweetly: the sound entred into the in most part of his hart, and there through the heate of deuoti∣on, truth was resolued in his bowels, and showred teares from his eyes, which were to him, as he saith, most sweet & pleasant. O blessed teares, happy Schoole, and happy wisedome, which bringeth forth such fruite: what may bee compared with her? Man knoweth not the price of it,* for it is not founde in the Land of delicate liuers. The depth saith, It is not in mee: the sea also saith, it is not with me. Gold shall not be giuen for it, neyther shall siluer be weighed for the price thereof. It shall not be valued with the wedge of gold of Ophir, nor with the precious Onix, nor the Sa∣phir. The Golde nor the Christall shal bee equall vnto it, nor the ex∣change shal be for plate of fine gold. Which cōmendation of wise∣dome, thys most holy man concludeth in these words; Beholde, the feare of the Lord is wisedome, and to depart from euill, is vnder∣standing.

Thys therefore my brother, is one of those great rewards, by which thou art inuited to Vertue, seeing shee hath the key of thys treasure. After thys manner the Wiseman inuiteth vs vnto her in his Prouerbs,* My sonne, sayth hee, if thou wilt receiue my words, and hide my commaundements within thee, &c. Then shalt, thou vnderstand the feare of the Lorde, and finde the knowledge of God:* for the Lord giueth wisedom, out of his mouth commeth know∣ledge & vnderstanding. Thys knowledge continueth not in one & the same state, but daily is encreased by new lights & know∣ledge, as the same Wiseman testifieth. The way of the righteous, sayth he, shineth as the light, that shineth more and more vnto the perfect day: that is, vnto that blessed eternity, in which we shall no more say with the friends of Iob;* A word was spoken vnto mee secretly, and mine eare hath receaued a little thereof: that is, of her diuine and hidden inspirations: but there we shall heare open∣ly, and shall see God himselfe.

Thys is that wisedome,* which the sonnes of light enioy: but the wicked on the contrary, doe lyue in the horrible darknes of the Egiptians, which may be felt with hands. A figure of which thing was, that it is sayd in the Land of Goshan, where the chil∣dren of Israell dwelt,* there was light: but in Egypt for three dayes space, there was such thicke darknes, that it might be felt: Page  160 which represented that obscure and darke night and blindnesse, in which sinners liue,* as they confesse in Esay, saying; Wee haue waited for light, but loe, it is darknes: for brightnes, but we walke in darknes. We grope for the wall like the blinde, and wee grope as one without eyes: we stumble at the noone day, as in the twy-light: we are in solitary places as dead men.

Tell me, I pray thee, what greater blindnes can be thought of, or greater disorder happen, then that is, into which the wic∣ked doe dailie slide? What greater blindnesse or ignorance is there, then to sell the right of the byrth-right, that is, the inhea∣ritance of the kingdome of heauen, for a little pleasure of the worlde? then not to feare hell? not to attaine Paradice? not to haue hated sinne? not to haue a regarde of the last iudgement? to sette at naught the promises & threatnings of the Lord? not to remember death? vvhich euery houre hangeth ouer theyr heads? not to prepare themselues to gyue an account, not to thinke that it is momentany, and for a time that delighteth, but for euer that tormenteth?* They haue not knowne (saith the Pro∣phet) neyther haue they vnderstood: they walke in darknes, and they shall goe from darknesse into darknesse. They shall goe, I say, from inward darknes, to outward darknes: from the darknes of thys life, to that of the lyfe to come.

*I suppose that I shall doe aduisedly, if at the end of this mat∣ter, I doe admonish thee, that although all is most true, vvhich hath beene spoken of this heauenly wisedome, and light of the holy Ghost: yet no man ought, albeit he be iustified, rashlie or proudly to gaine-say the iudgements of men, but humbly sub∣mit himselfe, to the iudgements of his elders: especially to theirs, whom GOD hath appointed Doctors and Pastours of his Church.* For who more abounded wth this light then S. Paule? Who more then Moses, who spake face to face with the Lord? Neuerthelesse,* one of them went to Ierusalem, that hee might conferre of the Gospell with the rest of the Apostles, which hee had learned in the third heauen: the other also contemned not the aduise of Iethro his Father in law, although he was an hea∣then man, and vnacquainted with the knowledge of the true God. The reason of this is, because the inward helps and aydes of grace, do not exclude these outward of the Church. For after Page  161 both manners the Diuine prouidence woulde prouide for our weakenes,* to which both helps are necessary. For euen as the naturall heate of our bodyes is helped of the exteriour heate of heauen: and as nature (although most carefull to preserue it selfe) doth receiue much helpe of externall medicines, created to that end of God: so also the light and inward helpe of grace, is much helped by the light and doctrine of the Church.