7 Above all, you who are honourable and great in the world, you had need labour to be gracious, because sin is more unsuitable to your condition, than to others. It was the complaint of the Church, Lam. 4. 5. that those who were brought up in Scarlet, did embrace the dung: How unsuitable was this, to have the highest places, and the lowest spirits? Bernard writing to a noble Virgin, who was godly, he says, that others were clothed with purple and silk, but their consciences were poor & beggarly; they glistered with their Jewels, but were base in their manners; but you (says ⟨p. 212⟩he) without, are meanly clad, but within shine exceeding beautiful, not to 1humane, but to Divine eyes. How unsuitable was the one, but how comely and suitable the other? It is reported of Scipio Asricanus, that when he took new Carthage, he took a young Gentlewoman prisoner who was so fair that she ravished all mens eyes; this Scipio then said, If I were but a common soldier, I would enjoy this Damsel, but being Commander of an Army, I will not meddle with her: and so preserving her entire, restored her to her friends. Thus he, though a Heathen, thought wickedness too mean for, and unsuitable to greatness. Sin is uncomely any where, much more uncomely amongst great ones; and grace is comely where ever it is, much more to the great ones of the earth. As Aeneas Sylvius was wont to say concerning learning, I may say the same concerning godliness; Popular men should esteem learning as silver, Noble men should account it ⟨p. 213⟩like Gold, and Princes should prize it like Pearls. Thus if godliness be as silver to ordinary men, it is to be accounted as gold and pearls to you. The Scripture compares beauty in a woman without wisdom, to a Pearl-in a Swines snout, Pro. 11. 22. as a thing unsuitable: Thus are all outward excellencies where there is not grace.
7 Above all, you who are honourable and great in the world, you had need labour to bee gracious, because sin is more unsutable to your condition, than to others. It was the complaint of the Church, Lam. 4. 5. that those who were brought up in Scarlet, did embrace the dung: How unsutable was this, to have the highest places, and the lowest spirits? Bernard writing to a noble Virgin, who was godly, he sayes, that others were cloathed with purple and silke, but their consciences were poore & beggerly; they glistered with their Iewels, but were base in their manners; but you (sayes ⟨p. 212⟩he) without, are meanly clad, but within shine exceeding beautifull, not to 1humane, but to Divine eyes. How unsutable was the one, but how comely and sutable the other? It is reported of Scipio Asricanus, that when he took new Carthage, he took a young Gentlewoman prisoner who was so faire that she ravished all mens eyes; this Scipio then said, If I were but a common souldier, I would enjoy this Damsell, but being Commander of an Armie, I will not meddle with her: and so preserving her entire, restored her to her friends. Thus he, though a Heathen, thought wickednesse too meane for, and unsutable to greatnesse. Sinne is uncomely any where, much more uncomely amongst great ones; and grace is comely where ever it is, much more to the great ones of the earth. As Aeneas Sylvius was wont to say concerning learning, I may say the same concerning godlinesse; Popular men should esteeme learning as silver, Noble men should account it ⟨p. 213⟩like Gold, and Princes should prize it like Pearles. Thus if godlinesse be as silver to ordinary men, it is to be accounted as gold and pearls to you. The Scripture compares beauty in a woman without wisdom, to a Pearl-in a Swines snour, Pro. 11. 22. as a thing unsutable: Thus are all outward excellencies where there is not grace.
- 1Sedes prima vitâimâ. Bern. Indu untur purpurâ & Bys••, & subin de conscientia pannosa jacet; fulgent monilibus, moribus sordent, è contra tu foris pann• sa, intus spectosa resplendes divinis aspectibus, non humanis. Bern. ep. 113. ad Sophiam virginem nobilem. Plutarch.
