THE FIRST BOOKE OF THE CHRISTIAN EXERcise appertayning to resolution VVherein are layed downe the causes reasons that should moue a man to resolue hym selfe to the seruice of God And all the impedimentes remoued which may lett the same Psal. 62. Vers. 4. Vnam petii a domino hanc requiram vt inhabitem in domo domini omnibus diebus vitae meae vt videam voluntatem domini One thing haue I requested at gods hādes that will I demaunde still which is to dwell in his house all the daies of my life to the ende I maye knowe and doe his vvill Anno. 1582. VVITH PRIVYLEGE THE SVMMARIE OF THE CHRIstian exercise as it is intended FOR THAT three thyngs are necessarie to a man in this lyfe for the attayning of saluation that is to resolue hym selfe to serue God in deed to begynne a right and to perseuere vnto the ende therfore this whole treatise shal be deuided into three bookes THE FIRST booke shal be of resolutiō deuided into two partes And in the first parte shal be layed downe all the principall reasōs that ought to moue a man to this resolutiō In the second shal be remoued all impedimētes that commonlie doe hynder men from the same THE SECONDE booke shall treate of the waye how to begynne well and shall lykewyse be deuided into two partes wherof the fyrst shall shew the waye how to delyuer ourselues from sinne and from the custome bondage or delectation therof The second shall open the meanes how to ioyne our selues perfectlie to God and to make a right entrāce into his seruice THE THIRDE booke shall hādle the meanes of perseuerance so farre forthe as it concerneth our habilitie for though this gyft be onelie of god yet are there two thinges left by his grace to be performed of vs the one to afke his ayde the other to ioyne our endeuour with the same According to which two 〈◊〉 this booke shal be deuided also into two partes The first wherof shall intreate of all kynde of prayer bothe mētall and vocall The secōd shall declare the wayes meanes how by help of gods grace we may resist ouercome all sortes of sinne the tēptatiōs therof AN ADVERTISEMENT TO THE READER I Hadde purposed gētle reader at the beginning to haue printed againe the Exercise of a Christian lyfe composed by D. loartes trāslated not lōg since into our lōgue as may appeare by the preface folovveing And albeit I minded to adde certaine matters and treatises vnto the same yet ment I not but to retayne so muche as therin vvas done before esteeming it so vvell done as in deed it is as no alteration needed therein But yet notvvithstanding vvhen I had 〈◊〉 dovvne an other order method to my selfe than that booke folovveth and had begūne this first booke of resolution vvhereof no parte is handled in that treatise I founde by experièce that I could not vvell ioyne that vvith this to satisfie ether the order or argument by me cōceyued therfore vvas I inforced to resolue vpon a further labour than at the first I intended vvhiche vvas to dravve out the vvhole three bookes myselfe not omitting any thing that is in the sayd Exercise or other like bookes to this effect VVhich thing by gods holy assistance I meane to doe as time healthe libertie shall permit me Novv I am constrayned to breake of for the presēt to send 〈◊〉 onelie this first booke of resolutiō vvhich I beseeche our Lord may so vvorke in thy hart by his heauenlie grace as I maye beīcouraged therby the sooner to dispache the other tvvo God for our better triall permitteth many difficulties disturbances lettes hynderāces in euerie thing that is takē in hād for his seruice but yet alvvayes after he helpeth vs out agayne as I knovv he vvill doe from tyme to tyme the cause being his and much more importing hym than vs. The onelie thing that he desireth at our hādes is that vve should once resolue our selues throughelie to serue hym in deede consequētlie cast our selues vvholie īto his holy armes vvithout reseruatiō of any one iote that vve haue vnto our selues then should vve see hovv good and mercifull a lord he is as novv also vve proue dailie beyond all desertes or expectatiō Our lord blesse preserue thee gētle reader enriche thee vvith the guyftes of his holie grace vvhen thou art amiddest thy deepest deuotiōs I beseeche thee to haue some memorie of me also poore sinner as I shall not be forgetfull of thee But aboue all others lett vs bothe be myndfull to praye for our persecutors vvho finallie vvill proue to be our best freēdes being in deed the hammers vvhich beate and polish vs for makyng vs fytt stones for the buylding of gods nevv Ierusalem in heauen THE CONTENTES OF THIS FIRST BOOKE A preface to the reader touching tvvo editions of this treatise vvherein is proued pag. 1. THat albeit bookes of controuersie be in this age necessarie for maintayninge of our faithe yet bookes of deuotion are more profitable to pietie How good life is oftentimes a meane to right faithe AN induction to the three bookes of this treatise vvherein are conteyned pag. 6. HOw there be two partes of Christian diuinitie the one called actiue the other speculatiue withe theire defferences How there be three pointes necessarie to a Christian lyfe three sortes of sinners touching the same and this treatise deuided in three bookes for helping of them THE CONTENTES OF THE FIRST parte of this first booke touching the helpes of resolution to serue God The first chapter Of the end partes of this booke vvith a necessarie aduertisement to the reader pag. 11 HOw necessarie a thinge it is for a man to resolue to leaue vanities and to serue God VVhat argumēt the deuill vseth to draw men from this resolution How willfull ignorance doeth increase and not excuse sinne VVhat mynde a man should haue that wolde reade this treatise The second chapiter Hovv tecessarie it is at this day to enter into earnest consideration and meditation of our estate vvherein is declared pag. 15. THat inconsideration herein is a greate enemie to resolution VVhat incōueniēces grow therby at this daie The nature and commoditie of consideratiō Of the exact maner of meditatinge the particulars of our religion in olde tyme and the fashion of beleeuinge in grosse at this daye The third chapiter Of the end in generall vvhie mā vvas created placed in this vvorld vvherin is handled pag. 24. HOw due cōsideratio of this end helpeth a man to iudge of hym selfe VVhat mynde a mā should haue to creatures The lamentable conditiō of the worlde at this daye by want of this due consideration And the mischyefe therof at the last daye The fowerth chapiter Of the ende of man more in particular of tvvo speciall partes of the same required at his handes in this lyfe vvherein is discussed pag. 32. HOw
of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
in the Apocalyps and vseth maruailous speeches to entyse vs to this fortitude For these are his woordes he that hathe an eare to heare let hym heare what the spirit sayth vnto the churches To hym that shall conquere I will geue to eate of the tree of lyfe whiche is in the paradise of my God This sayeth the first and the last he that was deade and now is a lyue I know thy tribulation and thy pouertie but thow art riche in deede and art blasphemed by those that saye they are true Israelites are 〈◊〉 But are rather the Sinagoge of Satā Feare nothing of that whiche you are to suffer beholde the deuill wil cause some of you to be thrust into prison to the end you may be tempted and you shall haue tribulation for tēne dayes But be faythefull vnto deathe and I will geue the a crowne of lyfe He that hathe an eare to heare lett hym heare what the spirit sayeth vnto the churches he that shall ouercome shall not be hurt by the second deathe And he that shall ouercome and keepe my woorkes vnto the end I will geue vnto hym authoritie ouer nations euen as I haue receaued it from my father and I will geue him besides the morning starre He that shall ouercome shal be appareled in whyte garmentes and I will not blott his name owt of the booke of lyfe but will confesse his name before my father and before his Angels Beholde I come quickelie holde fast that thow hast lest an other man receaue thy crowne He that shall conquere I will make him a pillar in the tēple of my God he shall neuer goe foorthe more and I will wryte vpō hym the name of my God and the name of the citie of my God which is new Ierusalem He that shall conquer I will geue vnto him to sitt withe me in my throne euen as I haue conquered and doe sitt with my father in his throne Hitherto are the woordes of Christ to S. Ioh. And in the end of the same book after he had described the ioyes and glorie of heauen at large he concludeth thus And he that satte on the throne sayde to me VVryte these woordes for that they are moste faythfull and true Qui vicerit possidebit haec ero illi deus ille erit mihi filius timidis autem incredulis c. pars illorum erit in stagno ardenti igne sulphure quod est mors secunda He that shall conquer shall possesse all the ioyes that I haue heere spokē of and I will be his God and he shall be my sonne But they whiche shal be fearfull to fight or incredulous of these thinges that I haue sayed theyr portiō shall be in the lake burning withe fire and brymstone which is the second deathe Heere now we see bothe allurement threates good and euill lyfe and deathe the Ioyes of heauen and the burning lake proposed vnto vs. VVe maye streache owte our handes vnto whiche we will Yf we fight and conquer as by gods grace we maye thē are we to enioye the promises layd downe before Yf we shew our selues ether vnbeleeuing in these promises or fearefull to take the fyght in hande being offered vnto vs then fall we into the daunger of the contrarie threates euen as S. Iohn affirmeth in an other place that certayne noble men dyd among the Iewes whoe beleeued in Christ but yet durst not confesse hym for feare of persecution Heere thē must ensewe an other vertue in vs moste necessarie to all tribulation and affliction and that is a strong and firme resolution to stand and go throughe what opposition or contradiction soeuer we fynde in the world ether of fawning flatterie or persecuting crueltie This the scripture teacheth cryeing vnto vs esto firmus in via domini Be firme and immouable in the waye of our lord And agayne State in fide viriliter agite Stand to your faythe and play you the men And yet further confide in deo mane in loco tuo Trust in God and abyde firme in thy place And finalie confortamini nō dissoluantur manus vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children 〈◊〉 Misach Abdenago when hauing heard the flattering speeche infinite threates of cruell Nabuchodonasar they answered with a quiet spirit O kyng wee may not answere you to this long speeche of youres For beholde our God is able yf he will to delyuer vs from this furnace of fyre whiche you threaten and from all that you can doe otherwyse against vs. But yet yf it should not please hym so to doe yet you muste know Syr king that we doe not woorshippe your goddes nor yet adore your golden ydole whiche you haue sett vp This resolution had peter Iohn who being so often 〈◊〉 before the councell bothe commaunded threatened and beaten to talke no more of Christ answered styll Obedire oportet deo magis quam hominibus vve muste obey God rather than men The same had S. Paul also when being requested with teares of the Christianes in Cesarea that he wolde forbeare to goe to Ierusalem for that the holie ghoste had reuealed to manye the troubles whiche expected hym there he answered what mean you to weepe thus and to afflict my hart I am not onelie readie to be in bondes for Christ name in Ierusalem but also to suffer deathe for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what then shall we saye to these thinges yf God be with vs whoe will be against vs who shall separate vs from the loue of Christ shall tribulation shall distresse shall hungar shall nakednes shall perill shall persecution shall the swoore I am certaine that nether deathe nor lyfe nor Angels nor principalities nor powers nor things present nor things to come nor strengthe nor hyghthe nor depthe nor any creature els shal be able to separate vs from the loue of God whiche is in Iesus Christ our Lord. Finallye this was the resolution of all the holye martyres and confessors and other seruantes of God wherby they haue withstoode the temptations of the deuill the allurementes of fleshe and bloode and all the persecutions of tyrantes exacting things vnlaufull at their handes I will alleage one exāple more owte of the scripture and that before the cōming of Christ but yet nighe vnto the same and therfore no maruaylle as the fathers doe note thoghe it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderfull for that in mannes sight it was but for a small matter required at their handes by the tyrantes commaundement that is onelie to eate a peece of swynes fleshe for thus it is recorded in the scripture It happened seuen brethren to be apprehended
no dovvbt to delite so in it as men doe It is a straunge thing to see hovv contrarie the Iudgementes of God are to the Iudgementes of meÌ„ The people of Israel vvolde needes haue a kyng as I haue sayd and they thought God vvolde haue geuen theÌ„ presentlie some great mightie prince to rule ouer them but he chose ovvte a poore felovve that sought asses aboute the couÌ„trie After that vvhen God vvolde displace this man agayne for his sinnes he sent Samuel to anoynt one of I say his sonnes being come to the house I say brought foorthe his eldest sonne Eliab a lustie taule felovve thinkyng hym in deed most fytte to gouerne but God answered respect not his countenance nor hys taulnes of personage for I haue reiected hym nor doe I iudge according to the countenance of man After that I say brought in his second sonne Abinadab and after hym Samma and so the rest vntill he had shewed hym seuen of his sonnes All whiche being refused by Samuel they maruayled and sayde there was no moe left but onelye a litle read headed boye that kept the sheep called Dauid whiche Samuel caused to be sent for And as sone as he came in sight God sayd to Samuel this is the man that I haue chosen VVhen the Messias was promised vnto the Iewes to be a king they imagined presentlie according to theyr worldlye wisdome that he should be some great prince and therfore they refused Christ that came in pouertie Iames and Iohn being yet but carnall seing the Samaritanes coÌ„temptuouslie to refuse Christes disciples sent to them and knoweing what Christ was thoght streightwaye that he must in reuenge haue called downe fyre from heauen to consume them But Christ rebuked them sayeing you knovv not of vvhat spirit you are The Apostles preachyng the crosse and necessitie of suffering to the wyse Gentiles and Philosophers were thought presentlye fooles for theyr labours Festus the Emperours lieutenant hearing paul to speake so muche of abandoning the world and foloweing Christ sayd he was madde Finallie this is the fashion of all worldlie wyse men to condemne the wisdome of Christ and of his saints For so the holye scripture reporteth of theyrowne coÌ„fession being now in place of torment nos insensati vitam illorum aestimabamus insaniam we fond men esteemed the liues of Saintes as madnes VVherfore this is also great vanitie as I haue sayde to make suche accoumpt of worldlye wisdome which is not onelye folye but also madnes by the testimonie of the holye ghoste hym selfe VVhoe would not thinke but that the wyse men of this world were the fittest to be chosen to doe Christ seruice in his churche Yet S. Paul saythe non mul i sapientes secundum carnem God hathe not chosen many wyse men according to the fleshe VVhoe wold not thinke but that a worldlye wyse man might easilye also make a wyse Christian yet S. Paul saythe no except first he become a foole 〈◊〉 fiat vt sit sapiens If any man seeme wise amongest you let hym become a foole to the ende he may be made wyse Vayne then and of no account is the wisdome of this world except it be subiect to the wisdome of God The fyfthe vanitie belonging to pryde of lyfe is corporall beautie wherof the wyseman saythe vayne is beautie and deceaueable is the grace of countynance VVherof also king Dauid vnderstoode properlie wheÌ„ he sayde Turne aâ—…vaye my eyes o lord that they beholde not vanitie This is a singular great vanitie daungerous and deceatfull but yet greatlie esteemed of the children of men whose propertie is to loue vanitie as the prophet say the. Beautie is compared by holie men to a painted snake whiche is fayre without and full of deadlye poyson within If a man dyd consider what infinite ruynes and destructions haue come by ouer lyght geuing credit therunto he wolde beware of yt And yf he remembred what foule drosse lyethe vnder a fayre skynne he wolde litle be in loue therwith saythe one father God hathe imparted certaine sparckes of beautie vnto his creatures therby to drawe vs to the confideration and loue of hys owne beautie wherof the other is but a shadow euen as a man fynding a litle issue of water maye seek owt the fouÌ„tane therby or happenyng vpon a small vaine of golde may therby come to the whole mynne it selfe But we lyke babes delyte our selues onelye withe the fayre couer of the booke and neuer doe consider what is writen therin In all fayre creatures that man dothe beholde he ought to reade this say the one father that yf God could make a peece of earthe so fayre and louelie withe imparting vnto yt some litle sparke of his beautie how infinite fayre is he hym selfe and how woorthye of all loue and admiration And how happye shall we be wheÌ„ we shall come to enioye his beautifull presence wherof now all creatures doe take theyr beautie If we wolde exercise our selues in these maner of cogitations We might easilye keepe oure hartes pure and vnspotted before God in beholding the beautie of his creatures But for that we vse not this passage froÌ„ the creature to the creator but doe rest onelye in the eternall appearance of a deceatfull face letting goe the brydle to foule cogitations and setting willfully on fyre our owne concupiscences hence is it that infinite men doe peryshe daylie by occasion of this fond vanitie I call it fond for that euerie chylde may discrie the deceate and vahitie therof For take the fairest face in the world wherwithe infinite folishe men fall in loue vpon the sight and rase yt ouer but with a litle scrache and all the matter of loue is gone lett there come but an Ague all this goodly beautie is distroyed lett the soule departe but one halfe hower from the bodye and this louing face is vglye to looke on lett yt lye but two dayes in the graue and those whiche were so hote in loue withe yt before will skarse abyde to beholde yt or come neare yt And yf none of those things happen vnto yt yet quicklie cometh on olde age which riueleth the skinne draweth in the eyes setteth owt the teethe and so disfigurethe the whole visage as yt becometh more contemptible now than it was beautifull and alluringe before And what then can be more vanitie than this VVhat more madnesse than ether to take pride of it yf I 〈◊〉 it my selfe or to endaunger my soule for yt yf I see it in others The sixthe vanitie belonging to pryde of lyfe is the glorie of fyne apparell against whiche the scripture saythe In vestitu ne gloriaris vnque See thou neuer take glorie in apparelle Of all vanities this is the greatest which we see so common among men of this worlde If Adam had neuer fallen we had neuer vsed apparell For that apparell was deuised to couer our shame of