Letter 11. To a great lord
THE peace of our Lord Jesus Christ be ever remaining with your lordship▪ The holy S. Augustine desired two things of our Lord, saying, Grant to me, O Lord, that I may know thee, & that I may know myself. These two are things, which we must all desire, and no man is to be found without them, unless withal he desire to be found without salvation. The Temple of Solomon consisted of two parts; Both of them were holy, but yet one of them, was more holy than the other. That part which was less holy, was the way, to the other, which was more holy. The first is the knowledge of a man's self; which certainly is a holy thing; & it is the way to that Sancta Sanctorum, which is the knowledge of God; where our Lord makes answer to our demands, and remedies our necessities; and where we find the fountain of life. For this, saith our Lord, is true life, that we know thee, and whom thou hast sent, Jesus Christ.
But now, this so high thing, namely the knowledge of God, is not to be obtained, without that other, which seems so low, namely the knowledge of ones self. It is most certain, that no man ever saw God, unless first he saw himself. Nor is it safety for any man, to fly high, unless he have the counterpoise of knowing himself, which makes us think basely of ourselves.
Amongst all the other favours of our Blessed Saviour, there is no doubt, but that his disciples would be standing to look at him, with exceeding great gust, whilst he was ascending up to heaven upon Ascension day, since there was no remedy, but that they must needs forgo his conversation; that conversation which can carry no disgust with it. And they found great comfort, in looking upon the way by which he passed, and towards the place to which he went. But what did our lord command them? Not certainly, that they should be still casting up their eyes to heaven, though that seemed to be an excellent thing; But he said thus to them; You men of Galilee, why do you stand looking up to heaven? Giving us thereby to understand, that although it be a very savoury thing, to look towards God, yet it concerns us also to study ourselves. First for the reverence which we own to God upon whom we cannot look, but with great confusion, considering how unworthy we are thereof. And secondly, because when a man forgetts himself, he is instantly apt to become wanton; & not seeing his own faults, and frailty, he grows to lose all holy fear and he proves light, and giddy, like a ship which being without balist, loses the ankar, when any tempest rises, and the end thereof is to be carried hither & thither, till at last it be brought to suffer wrack. I never saw any soul remain in safety, but by the knowledge of itself. No building can be sure without deep foundation; and that time is well employed, which is spent upon the reproof of a man's own soul. It is full of profit, towards the amendment of our faults, if we will examine them. What kind of thing is a man who examines not, and knows not himself but a house without a window; but the son of some widow ill brought up, who for want of correction, is grown wicked; but a measure, without all measure, and rule, and which therefore is a false measure. And finally, what is he but a man, who is indeed no man? For he who considers not himself, doth neither govern himself like a man, nor doth he understand, or possess himself; but why lest he is able to tell many stories of other things, he can give no account of himself, at all. These are they; who having forgotten themselves, take such pains to understand the lives of others; and having shut up their eyes to their own defects, have yet more than a hundred eyes open, which stand in continual watch over the error of other folks. These are they, who observe, and aggravate the errors of their neighbours, and neglect their own. For in regard those errors of others are beheld by them, more continually, & more close at hand; they seem greater to them, than their own, upon which they never look but from fare of; & so, how great soever they be in themselves, they seem little to them. From hence it proceeds, that in their conversation, they are so intractable, and so rigorous; for just after the rate of their having no consideration of their one infirmities, they have no compassion of others.
I never yet saw man, who was curious in the consideration of himself, who would not also, easily pass over the fault of another, and whatsoever that man be, who is severe against another when he falls, gives strong evidence, whereby it is proved that he considers not his own defects. So that, if we desire to fly, from this so dangerous kind of blindness, we must be sure to view & review; what kind of things ourselves are, that so when we find how miserable we be, we may cry out for remedy, to our lord Jesus. Because indeed, he is Jesus, that is to say a Saviour; but yet of no other, than such as know, and bewail their own miseries, and who receive (indeed, if they can; and, in desire, if they cannot) the holy Sacraments of the Church, that so they may be cured and saved. And although for the making us know ourselves, God, and his Saints, have declared, many and many things to us, yet he who shall attentively behold that which he may observe to pass within his own hart, will find so many things for which he must despise himself, that, with horror, he will cry out, from the bottom of that Abyss, and say, there is no end of my miseries.
Who is he that hath not erred, in those things wherein he thought himself most sure? who hath not desired, & searched after things, as concerning that they were good for him; which yet afterward, he found to be full of prejudice? Who will presume to know any thing, since he hath been deceived innumerable times? what thing is more blind, than a man, who knows not so much, as what he is to ask of God, as S. Paul tells us? and this comes to pass, because we know not so much as what is good, for ourselves, as it happened even to the same S. Paul. Who begging of God, that he would free him from a particular temptation, Rom. 2. Cor. 12. conceived that he had asked a right; but it was given him to be understood, that indeed he knew not what he asked, nor so much as what was good for him. And now who will put confidence in his ability, to know even so much as what he should judge, & desire, concerning himself, since he, whom the holy ghost inhabited, did ask that, which was not good for him, to obtain. Certainly, our ignorance must needs be very great, since we err so often in those things, wherein it imports us so much not to err.1
But now though sometimes, our lord should teach us to know what is good, yet who doth not see, how very great our weakness is; and how we fall flat upon our faces, in those things, wherein it concerned us to stand up right. To whom hath it not occurred many times, to propound the doing of some good thing, and yet to find himself overthrown, and overcome, by that wherein he took himself to be most invincible. To day we lament our sins with tears in our eyes, and we purpose to refrain them afterward, and yet, even whilst the same tears are still wet upon our cheeks; some new occasion of sin is offered, and weeping because we fell, we commit that very thing, for which we may have cause to weep again; receiving the body of our lord Jesus-christ, with much cause of being confounded, for the irreverence which we have committed. For the time having been but short, since we harboured his precious body in our bosoms, it happens sometimes, that by some sin, we drive his grace out of our souls. What care is so weak, and light, which changes so often, upon the warning of all winds, as we? Sometimes merry and sometimes sad; now devout, and then distracted; now full of desire tending to heaven, and then following the world, and even dropping down to hell. Now he abhors a thing, and instantly he love's that, which he abhorred. He casts up that which he had eaten, because he found it charge his stomach, and presently he eats it up again, as if he had not cast it before. What thing can there be, with such variety of colours in it, as a man who is made after this sort? what Image can they paint with so many faces, and so many tongues, as this kind of man? How truly said job, Man never remains in one and the same state.
job. 14. job. 7. And the reason hereof is because he is ashes or dust, and his life, a wind. Now what a sot should he be, who would seek for any repose or rest, between dust, and wind? I do not think that there could be a more hedious thing, then if we were able to discern to how many several dispositions one man is subject, in one only day. His whole life is a very mass of mutability, and frailty. And that, which the scripture saith, agrees well to him, The fool is as changeable as the Moon.2
But now what remedy shall we find hereof? Certainly we can have none better than to know ourselves for Lunatics. And, as in former times they carried a Lunatic person to our Lord Jesus Christ, that he might cure him; so let us go for cure, to the same lord Jesus. The scripture saith, that the evil spirit tormented that man, and that sometimes he cast him into the fire, and sometimes into the water; and the very same happens to us. Sometimes we fall into the fire of covetousness, of wrath, & of envy; at other times into the water of carnality, of tepidity, and of malice. And if we consider, upon how large accounts we stand obliged to almighty God, for the time past; and how little amendment there is in the time present, we will be sure to say, and we may do it with much truth. The sorrows of death have environed me, the dangers of hell have hemmed me in.
O danger of hell, which is so mightily to be feared! And who is not he, that will not watch with a hundred thousand eyes, that he may not be put to welter in that profound Lake; where he shall eternally bewail the temporal delight, which he hath unlawfully enjoyed? who will not take care of his way, lest otherwise he be found wandering from all happiness? where are the eyes of that man, who sees not this? where are his ears, who hears not this? where is his palate who tastes not this? It is a clear testimony of death, not to perform the actions of life. Our sins are innumerable, our frailties are great, our enemies are stout, crafty, and many; and they hate us home. That whereof we are in question, is either the gaining or losing of God, for all eternity. How comes it then to pass, that in the midst of so many dangers, we can esteem ourselves secure; and under the weight of so many wounds, we do not feel the pain thereof? why seek we not for some remedy, before the night steal upon us, and before the gates of all succour, be shut up against us? when those foolish virgins shall cry out, Matth 25. 1. Cor. 11. and it shall be answered thus, I know you not.
Let us therefore know ourselves, and we shall be known by almighty God. Let us judge and condemn ourselves, and so we shall be absolved by almighty God. Let us place our eyes upon our own faults, and so there will be mercy enough for us, & to spare. Let us consider our own miseries, and we shall learn to have pity upon those of others.
For as the scripture saith, By that which is in thyself, thou shalt come to know that which is in thy neighbour. If I see myself fall sometimes by frailty, I shall think that it may happen so to my neighbour, and as I shall be glad to have my fault pitied, so will I have pity upon other men. When my betters do me a disfavour which I feel much, I must think that my inferiors will be troubled after the same manner, if I disfavour them. If I be sad, I desire comfort; and my neighbour's case is the same. I am troubled at an ill word which was spoken to me, and I say. That I am made of flesh and not of iron; & this serves me for a proof, that my neighbour is also made of flesh, & feels the like affliction, upon the like occasion. The ill conditions of some men, give me trouble; and I wish that they would mend them, that so they may not occasion me to sin, and my neighbours desire the same of me. We are all made of the same mettle, & there is no better rule by which I may live with my neighbour, then to mark attentively, that which passes within myself, since he, and I, are one.3
He who practices this point of mercy with his neighbour; may safely pass on to the knowledge of Christ our Lord to be relieved by him.
For the merciful, shall obtain mercy. But otherwise, he will hear that, which the scripture saith, He who shuts his ear against the voice of the poor, that man shall cry out, and not be heard.45
All man kind is poor; nor is there any one of that race, who is not subject to some necessity. Let us consider well, if we be deaf to the miseries of others, for so will God be to ours.
Let no man think, that Christ our Lord, will measure to us with any other measure, men as we measure to others. Let no man think, that he shall obtain pardon, if he afford not pardon. The untoward man, shall meet with untowardness; the troublesome man, with troubles; the offensive man, with injuries, and the charitable man, with mercy. For, to sow thorns, with a man's neighbour; & to think of gathering sigges, at the hands of God, is wholly impossible.6
Now because we consider not this, there are very few who find themselves entertained; by almighty God with sweetness; and there are many who complain, that God forgetts to relieve their miseries; and they marvel how he can send them such store of troubles, both within, and without; especially since his very name, is, Merciful, and the shower of mercies; and since he invites men to seek for succour at his hands. They beg, they seek, and they find no remedy; and from thence comes their complaint. But if they were not deaf to that law, which God published in his gospel, saying, with the self same measure, wherewith you measure to others, it shall be measured to you again, they would plainly see, that themselves are they, who are wanting to their neighbours, and consequently are wanting to God in their persons; and therefore it is, that God may seem to be wanting to them. Let them complain in themselves, in that they have no charity with their neighbours. For God, is full of Charity, for his part; but it is not reason, nor will he exercise it, towards such, as are wanting in it to their neighbours. And if at any time he impart temporal blessings, to such a one as is uncharitable towards others, what good will those blessings do that wicked man, if withal he lose himself. But God will not give him any such thing, as may make him indeed the better by it, but upon condition that he carry himself as he ought towards his neighbours.7
Let us therefore know ourselves, and let us be towards others, as we desire, they should be towards us; and so let us pass on towards the knowledge of God, and from the Sancta to the Sancta Sanctorum. And let us lift up our eyes to our Lord, who was placed upon the Cross, for our salvation, and in him we shall discern, both more, & greater blessings, than we discovered miseries in ourselves. And if by thinking what we are, we grow sad, through the consideration of our grievous sins passed, and through the dangers which are at hand; we shall be refreshed by looking up to him, when, we consider, both how truly, and how superaboundantly he paid that, which we own, & purchased that strength for us, whereby we might subdue our enemies.
It is he who secures us, but, upon condition, that we rely on him. And what O Lord, shall he fear, who follows thee? At what shall he tremble, who love's thee? Who shall be able to set upon that man, who takes thee for his defence? How shall the devil be able to carry him away, who is incorporated in thee? Or how shall the eternal father forbear to love that creature whom he perceives to be in his son, as the b●aunch is in the vine? Or how shall the son fail to love that man, whom he perceives to love him? Or how shall the Holy ghost forsake that creature, who is the temple, which himself inhabits? we possess greater benefits in Christ our lord, than we are full of miseries in ourselves; and we have more cause of hope when we behold him, then of distrust when we cast our eyes upon ourselves. Nor is there any comfort, or resting place for such a one as is discomforted in himself, but to look up to this Jesus, upon the Cross; whom God ordained for the remedy of all such as should be wounded, with the bitting of spiritual serpents. For as anciently God commanded that they should erect a Serpent of brass; that all such a should behold it, might be cured of the wound of those corporal serpents, so he who shall behold Christ our lord, with faith & loan, shall live, and he, on the other side, who behoulds him not, shall not fail to dye. He who finds himself all afflicted, & wounded, shallbe refreshed, if he look up hither, as David did, when he said. My soul, was troubled within me, & therefore will I remember thee, & the land of jordan, & Hermon, & the little hill.8
He who behoulds himself, and there discovers so many abominations, is troubled at himself, and he hath reason. And not finding one hour exactly well spent in his whole life, but seeing his sins to be many & great, & his good deeds to be so few, & weak what should he do but be troubled, when he finds himself so unable to make a good account, before so strict a judge? Only he must remember Christ our lord, considering what he wrought in the land of jordan, & upon that little hill: and bewailing his sins, and receiving the holy Sacraments, he must live in obedience to the commandments of God, and of his Church; and so as a son, he may hope for the inheritance of heaven.
He must also call to mind, that which was wrought by our lord in those hills of Hermon, which are many & in the little hill also. Which whether it be that of Horeb, where God gave the law, or whether it be some other hill, doth not so much import us, who are Christians; whose understanding Jesus Christ hath opened towards the conceiving of the scriptures, and he understands them, who understands Christ our Lord in them, who is shut up therein, as a grain of corn may be, in an ear, or as wine, is in the grape. And therefore the end of our law is Christ our Lord; for all the law rests in him.
The hills of Hermon, both they which are within the land of promise, and without it, as also the little hill, do all signify but one hill, which may justly be said to be a little one, and to be of Herman. And this is Mount Caluary, where our redemption was wrought, by the shedding of the blood, of the son of God.9
Now to the end that we may know, how well this name may be applied to Mount Caluary, it is to be understood that Hermon signifies malediction. And how can Mount Caluary be better expressed, then by the name of malediction; since it was the place to which they carried malefactors to be executed; whom the scripture calls accursed, because they were to be so punished. And because Christ our Lord saw, that we were to be accursed, and adjudged to everlasting malediction, he was pleased, through the immensenes of his Charity, to take our maledictions upon himself, I mean the punishment of our sins, that so his benediction might descend on us. S. Paul, expresses thus much after this manner.
Christ was made malediction that so his benediction might be communicated to the Gentiles. He was blessed, and we were cursed: But now the case is altered, and we change persons, with one another. He took the place of the accursed, in being tormented upon the Cross, which was dew to us; and we are admitted to the friendship of God, and to be his sons, and the inheritors of the kingdom of heaven, with a thousand other benedictions, which came from our Blessed lord Jesus Christ, in whom they remain for ever.10
O wonderful exchange! that life should dye, to the end that death may live. Benediction is accursed, that so malediction may be blessed. The sound man is wounded, that so the wounded man may be cured. The son is treated as a slave, that so the slave may be adopted for a son. They most cruelly handle him who deserves all pity; and all the favour and Regalo falls upon that person, who deserved hell. In fine what shall we say? They apprehend the innocent, and they release the guilty. The just man pays for sins, Innocency is condemned, and the wicked man is justified. What did Christ our lord choose for himself? Our afflictions, and our miseries, to be his recreations & delights. What shall we say to such a charity as this; but that we are to praise and bless this lord, day, and night, who hath wrought our redemption; and salvation by a way, which put him to so much cost.
This is indeed that hill of Hermon, that little hill; and this so truly, as that he was esteemed by the relation of the Prophett Esay, for the meanest amongst men. And for this reason our Lord himself saith, I am a worm and no man but the dishonour of men, and the abasement of the people. O thou honour of men, and angels! and how canst thou be the dishonour of men? Thou, who art the advancement of thy people, and who art the glory both of heaven and earth, what could make thee grow to be the abasement of thy people, but only thine own great Charity. For thou to honour us, didst endure so great dishonour, that as we are wont to say of some very base unworthy man, that he dishonours his whole stock, so did they also say of thee, that thou dishonouredst the whole race of mankind. Be thou Blessed without end. For all the honour, which all the race of mankind possesses, comes from thee, and through thee. Thou gavest it by the conjunction of thyself to them, making thyself man, and dying for men and exalting them to an equality with Angels, and even with Seraphins, if themselves will; and ordaining, that the sons of sinful Adam, they may become the sons of God. and the heirs of thy Father, and coheyres with thee; as being thy brethren, and yet thou; O Lord, art called the dishonour, and abasement of the people. Thou didst abase thyself O Lord to exalt us; thou didst abase thyself below all men, that thou mightest raise us, about the Angels.1112
What shall we render to thee O Lord, for so great favours; but only that we must tenderly, and profoundly know, that if we have any thing, if we be fit for any thing, and if we be any way acceptable to almighty God, it is wholly by thee; And we must yield thee all thankes, and praise, for that thou being what thou art, wouldst yet vouchsafe to offer thyself to sufferance of so great afflictions, for such wretched things, as we are. Thou diminishedst thyself in that little hill, that thou mightest exalt us to that great hill. Thou died'st on Mount Caluary, to the end that we might live in the mountain of heaven. And by the malediction which fell upon thee there, thou didst purchase, and thou wilt impart to us that happy benediction of thine. Come you blessed of my father, possess, the kingdom which is prepared for you. They cursed thee, O Lord, and thou blessedst us. Thy death gives us life, and thy affliction, ease; Since thou wert content to be judged, it is reason that thou also be our judge. Let us therefore rejoice since he who love's us so much, is to be our judge; and we will go confidently to judgement, since the judge is of our own flesh and blood.
If we know not what we may do, for the pleasing of Almighty God, let us look up to Christ our Lord, and he will teach us meekness, from that Cross. Who being amongst wicked persons, did not curse them, who cursed him; nor did he revenge himself, though he had power enough, over such as did him mischief: He despised honour, and to be rich, and to be regaled. And to obey the will of his father he offered himself to the Cross. He who wants knowledge, let him come to here this Doctor, as he is sitting in this Chair. He whoe will hear a good sermon, let him come to Christ our Lord, being in the pulpit of the Cross, and he shall be free from error; because Truth which is Christ our Lord himself, shall free him. And if we be changeable, and weak, in working, let us look upon this author of our faith, and see how he is nailed to that Cross, both hand and foot; and that immoveably, to the end that, by his grace we may be constant, & perseverant in doing well. He who will go to Christ our Lord, for the cure of his inconstancy, shall obtain a perseverance, like that of Anna, 1. kings 1. the mother of Samuel, of whom it is said; That she turned her countenance no more towards several ways. He who dwells in Christ our lord, doth not wander hither and thither, but stands fast in goodness, according to the Scripture which saith, that such a one is ever clear, like the sun;
and that his light is not diminished. For he who is in Christ, participates of Christ. And so as Christ is Just, he is also Just, if Christ be firm, he is also firm, though in a fare inferior degree. For, as in one body, there is but one spirit, which diffuses itself, through all the parts of that body, and they all live by one humane life; and not one of them by the life of a man, and another by the life of a lion, or any other beast, so all they who are in Christ our lord, live by his Spirit, as the branch life's by the life of the vine, and as the members live, by the head. And he who possesses this Spirit, is like to Christ our Lord, and partakes of his conditions; although (as I said), it be in a fare inferior degree. And he who hath not the spirit of Christ;13
let him hearken to S. Paul who saith, If any man have not the spirit of Christ, that man is not of Christ.14
Let a man therefore view and review himself, to see if he find a conformity of his soul, with that of Christ our Lord; and if he have it, it will be easy for him to keep the commandments of Christ, since he is of the same condition with him. And though he be not yet, of conformity with Christ let him go to Christ, and beg his spirit of him, whereby he may be strengthened, according to that which David desired, thus, Confirm me with thy principal, or chief spirit. For it will profit me little, that Christ came into the world, if withal he come not into my hart. Christ brought down goodness, peace, and joy in the holy Ghost, with many other benedictions. If I live in wickedness, war, melancholy, or inordinate delight, Christ our Lord dwells not in my soul. And it is in effect, with me, as if he had not come into the world at all, saving that it will turn to my greater misery; for I shall be punished so much the more, because I would not admit of that salvation, which was offered me, with so good a will.15
Christ our lord died for us all, and is ready to receive us all. Let us make towards him; though it be but to do him courtesy; and let us not permit that so great, and precious labours and afflictions of his, may remain fruitless. The price of them are our souls, if we will carry them to Christ. Let us cast ourselves down at his feet, detesting our sins, and our former wicked life; distrusting our own knowledge, and worth, and strength; and so, persevering to beg, to knock, and to cry out, he will fill us with knowledge; how to address ourselves, and with power to work; and with perseverance, that we may not faint as it is written, They who confide in our Lord, shall proceed from strength to strength, they shall take the wings of an eagle, they shall fly, and not faint. And since there are more excellencies in Christ our Lord then there are miseries in us, let us go on towards him, acknowledging that he is our only remedy; for by this means we shall not despair through our own miseries, but take comfort and partake of his excellencies.16
This my lord, seemed sufficient to me, for the address of a person who hath a mind to draw near to God. But because in your lordship, there is the capacity of two persons, your lordship will have need of two rules. That which is said, may suffice forasmuch as concerns your own particular person; but in respect that you are a man, who have so great charge over so many others; it will be necessary for you, to have more & more care of yourself. For there are many, who for as much as concerns their own particular conscience, are good men; & yet they fail in being good Lords, & good Magistrates. And this second part is more hard, and it is the work of one who is a kind of perfect man; for it takes that first kind of goodness for granted, and then passes further on. For he who forasmuch as concerns himself, is not Just, will not be Just in what he ought to do towards others. But yet it suffices not for one who hath charge over many, that he be Just, for as much as concerns only his own particular person. Ely. for his own part was a good man, but he was not good for as much as concerned his sons, since he for boreto punish them; & therefore he was greivously punished by almighty God. So that, great lords have need of a manifold kind of goodness, since they have a manifold kind of person.
As for this second part, which to be, concerns a common or public person, me thinks there is no better glass, wherein a man who is a lord over others, ought to look, then upon that lord of men and angels, whose person he represents. He who sits in the place of another, it is but reason that he have the properties of him, whose place he holds. A lord of vassals is a Lieutenant of God who ordains, that some shall govern and command, and that others shall obey. He who resists those former, doth by the testimony of S. Paul, resist she ordination of God, who disposes of all things according to subordination.17
Now therefore let a man consider, what office God exercises towards man; and so a great lord shall know how he is to carry himself towards his people. God chastises such as err, without any acceptation of persons, and in this he is so strict, that he hath not any, who is so great a favourite of his, but that he shall pay sound for it, if he give just cause. Nay he pardoned not so much as his own son, though he own nothing for himself, but only because he obliged himself, to pay for the sins of others. Without fail he must needs be fare from acceptation of persons, who punished with so great severity, his only begotten son, and such a son, and so dearly beloved, and that for the sins of others. There is nothing which should have power, to make him who governs, forbear the doing of his duty; but he is to stand like the stalk of a balance which leans not, either to the one scale or to the other, that so cuery man may have his own. There is no state but it would perish and be undone, if public business should be led, after the pace of particular affections. And at an instant doth that person leave to be public, when he hangs never so little towards the particular.
Now since the respect of private profit, must not bend him who governs, much less must the respect of any other man's profit make him bend, since he owes more to himself then to any other. Christ our Lord is the pattern which is made for all; not only forasmuch as concerns the private conscience of a particular man, but forasmuch also as concerns any public person. For he was a king and so he is, though not after the manner of this world. But being in the chair of his Cross, he said to his mother, Woman behold thy son. To give us to understand that he who is in the place of a public person, must renounce all particular inclinations, though it should regard his very Mother. And the same example, he also gave us, when at some other times, he would speak with less tenderness to that Blessed Mother of his. To teach us how careful we must be, to keep ourselves clear from particular affection, though some be angry at it, and though ourselves endure pain by it, rather than to cherish them, with disgust to God.
There is nothing, to which great lords ought to attend so much (that so they may be well, both with God and man) as truly, & cordially, (and like men who live in the presence of God) to remain ever faithful, & firm to him, with out hanging either to this way, or to that. And this will be easily performed by that great man, who shall attentively consider, that he is but the Minister of God; as one who but merely executes, and must not exceed the commission which is given to him. God places not great. Lords in the world, to the end that they may do, and undo, what they list; but to execute the laws of his holy will. And though they may account themselves lords, yet are they still under the universal Lord of all, in comparison of whom, they are more truly vassals, than their vassals are theirs, and their power is as truly limited as their vassals power is forasmuch as concerns the dispensing with what they ought to do. So that he is to be more favoured, and beloved, who hath most right on his side, and he is to be most punished, who deserves it most. And thus may any lord resemble the true lord of all, if without acceptation of persons, he give to every one according to his works; yea and if sometimes he punish most, such as are most favoured by him. Both because reason would require, that they should offend him least; and for that also they must not think that because they are beloved by him, they may take occasion to do what they list, & that which reason alloweth not. Friendship should last as long as virtue doth, and enmity, or opposition, as vice; For if it be otherwise, woe be to ihem, who call good, evil, & evil, good.
Your lordship must consider beside, that God hath placed you, in the eyes of many; who take that to be a rule of their lives, which they see you do. Make account that you are seated in a high place, and that your speech and fashions are seen by all, and followed by the most part of men. If such a fashion be taken up in Court, if such a manner of speech be used there, all men procure to follow it. And if it were the custom amongst great lords, that when one should give them a buffet upon one cheek, they would tender the other, and if it were the fashion for t'him, to abhor sin, and to take it for a point of greatness, to obey the laws of Christ our Lord, without doubt, inferior men would hold it an honour, to do that which they saw practised by great persons. And for this reason, I believe, that the Prelates of the Church, and the lords of the world, are a cause of perdition, to the most part of souls.
I beseech your lordship, that as you are a particular man, you will look into yourself with a hundred eyes, and that, you will look into yourself, with a hundred thousand, as you are a person, upon whom many look, and whom many follow. And take care, to carry both your person, and your house, so ordered, as the law of Christ requires; that he who shall imitate your lordship, may also imitate Christ our Lord therein, and may meet with nothing to stumble at. The vulgar, is without doubt, but a kind of ape. Let great men consider what they do, for in fine that will be followed, either to their salvation, if they give good Example, or for their condemnation, if it be evil. And this consideration alone should suffice to make great lords live like so many Saints, though it might cost them some trouble; considering how our lord Jesus, the son of God, would not be a king, but resolved by his labour and sweat, to give rest, and peace to his subjects. And he fled from prosperities and honours, lest otherwise, he might have given occasion of sin to his servants, who would have thought, (if Christ our lord had followed them) that is would also have been their part, to pursue the same. All things are to be thought little worth, so that we may procure thereby, that God be served. And let this be the final conclusion; That so much the more attentively, a man shall consider, and imitate Jesus Christ, so much the better man, and so much the better Lord he shall be. For in him we began, and so also we will end in him.
Footnotes
Chapter 2 of 57