very deede they are nothiâ—â— so Our soule is no Chamelion thâ— it should liue onely with winde Tâ—â— worlde it openeth his desire it â—â—cheth out and vnfouldeth his will 〈◊〉 laboureth to nourish such as loue 〈◊〉 worlde with the meere winde of vâ—nitie Ephraim is fedd with the wind saiâ— Hosea Vaine we tearm that whicâ— filleth not the place where it is The things of this world they fill not but onely puffe vp our soul make it for to swell Wouldest thou not take him for a very foole that being an hungred should open his mouth and onely take in the aier to appease his hunger withall Surely thou art no wiser than hee which thinkest to satisfie thy minde with the winde of wordly vanitie Of the men of this worlde did the kingly Prophet say Whose bellies thou fillest with thine hidde treasures Lords and great men they vse to lay â—broad the most pretious thinges of â—heir house adorning their haules and great chambers with silke and arras but the things of lesse price account â—hey fling into corners Euen so God â—ath publiquely set abroad the riâ—hes of this glory and holy loue but â—he duste of gold and siluer as vile â—hinges hee hideth vnder the earth â—et a woonderfull thinge it is to obâ—erue how the men of this world coâ—et to satisfie their bellies with the â—asest things The thinges of this world are like vnto sharpe liquor which doth not satisfie but prouoke the appetite to couet after meate They shall goe to and fro and barke like dogs and goe about the citie They shall run here and there for meate and shall not bee satisfied though they tarrie all night saith the Psalmist They shall goe too and fro and compasse about to get honors and riches and yet for al that shall not they be satisfied Thus saith the Lord by the prophet Haggai vnto such fellowes Yet haue sowen much and bring in little yee eate but ye haue not inough ye drinke bul ye are not filled yee cloth ye but ye be not warme The more thou drinkest of these worldly thinges the dryer thou shalt bee and thou shalt shewe thy selfe like vnto that man who to quench his thirst will eat salt and to quench the fire will powre oyle vpon the same The desire of worldly things is infinite and will not bee satisfied CHAP. 2 God alone is to be desired and sought after OPen thy mouth wide and I willfill it saith the Lord When God had commended the obseruation of his commaundementes vnto his people hee then said Open thy mouth wide and I will fill it He speaketh not of the opening the corporall mouth but of the desire which is the mouth of the soule It is not the world that can fulfil the desire of the soule but God alone our creator which saith Enlarge thy desire because I onely and none other can satisfie the same The reasonable soule which is created aâ—ter the image and likenesse of God may well bee occupied about many thinges but it shall neuer bee satisfied nor replenished but with God himselfe In him it resteth securely and reioyceth Happy is that soule to which God is all thinges and to whom besiâ—e God nothing is sweet and precious but all is bitter and vnsauory If our soules seeke comfort in these earthly thinges let it neuer looke for rest and quietnesse The vessell so long as it abideth in the water it seemeth not heauy but as soone as it is taken out of the water the heauinesse and waight of the same appeareth The reason is for that being altogether earth or consisting of that thing which commeth neerest vnto earth it hath most agreement and conuenience with the element of water so long as it swimmeth vppon the water and of earth beeing vppon the earth So when thou art with God in heart by vnfained loue thou art in the element as it were that that is most proper and proportionate vnto thee and there continuing with him thou goest away merrely and with a contented minde but going to the loue of the world thou leauest thy proper element and therefore euery thing seemeth painful and heauy vnto thee The wicked men doe find euen in their greatest dignities much trouble the godly on the other side in reproches quietnesse This sheweth that in God onely there is ioy of heart but without God there is no comforte at all As thy body can take no rest so long as it lieth vpon a narrow peece of wood not answering to the proportion of thy body so shall thy soule neuer find any rest and security in the base thinges of this worlde If thou wouldest enioy life turne thee vnto God It is God that satisfieth thy mouth with good thinges as the prophet sayeth Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the soueraigne good of all which is God himselfe This moued Dauid to cry As the heart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing Gods when shall I come and appeare before the presence of God My teares haue bene my meat day night while they dayly say vnto me where is thy God While the holy prophet was without God hee thirsted greatly and longed that hee might perfectly be satisfied of him according to that of our Sauiour Christ If any man thirst let him come vnto me and drinke Giue not thy minde to the vanities of this world vnlesse you had rather to liue in continuall affliction of the soule than at quietnesse Couet not temporal that thou may est haue eternal glory If thou wouldest attaine thine heartes desire follow the counsaile of the Prophet Delight thy selfe in the Lord and hee shall giue thee thine hearts desire Loue God aboue all and thou shalt liue a merry life not onely in this world but also in the other to come CHAP. 3. It is vnpossible that any thing besides God alone should satisfie the soule of man WHen I awake I shal be satisfied with thine image saide the Prophet to God Whatsoeuer is in the world it is very little in respect of our soule The vessell which is made to receiue God himselfe can neuer be filled with any thing vntil God doe fill it And the cause why they cannot so doe is because they are vaine The thinges of this world doe so occupy the place wherein they be that for all their beeing there the place yet remaineth empty still and gold doth no more satisfie the soule than the wind doth suffice the body So smally can these earthly thinges satiâ—fie the minde the desire thereof beeing infinite Wouldest thou not iudge him a very foole that would presume to flye vp into the skies without winges As impossible is it for thy soule to be satiate with these eathly thinges Temporall goodes they are but
to beholde not our selues but other things withall Thou â—ust vse the creatures of God not for 〈◊〉 behold them nor thy selfe in theÌ„ â—ut God who for all things is highly 〈◊〉 be praised If thou louest thy selfe because â—â—ou art faire I demaund commeth â—â—at beuty of thine from the body â—r from the soule Not from the boâ—y For take the soule from the boâ—y the beuty foorth-with is turâ—ed into foule deformity It is the â—ule which giueth beuty to the boâ—y Is thy body beutifull in thine eies â—hen loue the soule the more which the cause of that beuty If the preâ—nce of the soule be the cause of such â—euty how beutifull then is the soule â—er selfe In the soule consisteth the true â—euty in comparison whereof all oâ—er beuty is but a shadowe which passeth away in the twinckling of an eie Abide not in the contemplation of 〈◊〉 the outward barke but consider the roote euen God I meaÌ„e the author of all beuty Trust not in thy beuty which quickly vanisheth away which sicknes commeth Thy daies run-away like a post youth passeth and thou withal vnto age and so vnto death And then I beseech you what shall become of al that corporall beuty Fire doth not so inflame aâ— beutie doth For no man is burned of the fire but hee which toucheth it but beuty burneth a far of Consider a while with thy selfe what filthines lieth hidde vnder that painted figure of beuty Fall not suddenly at the first viewe of a beutifull body but consider aduisedly the vanity of the same so with a pure and good soule cleane from all such vanity shalt thou serue thy God Aboue all thinges apply thy selfe to the adorning of thy soule with that inward beauty which is of continuance for that outwarde is vaine corruptible momentany and transitory whose ende and that vpon the sudden is meere misery and wretchednesse CHAP. 16 Gaie costly apparel is but a vaine thing BE not proud of clothing and raiment saith a wise man Had not the superfluitie of apparel been an euil thing neither â—ould Christ haue commended Iohn â—aptist as he did for his base artire nor S. Luke dispraised the rich â—lutton for his pompous garmentes Besides the Lord saith how They â—hich weare soft clothing are in Kings â—ouses he meaneth of temporall Kinges not of the King of heauen â—l which doth shewe that to take a â—ride in gorgious attire is a vaine â—hing in the sight of God When thou doest attire thy selfe so pomâ—ouslie if thou doest it not to an ill â—nd yet at the least thou loosest time which is to bee had in great estimation Commonly they who are so arâ—aied they couet to be seen and proceed smally in godlinesse but waxe colde in true deuotion And when they haue bestowed greatest cost and taken the most paines to pranck themselues out yet are they not coÌ„parable to the lillies in the field as neither Solomâ— was in al his glory Hauing food and rayment let vs then with be content saith Th'apostle Simple common apparel agreing to each mans calling may suffice the seruant of God As for al curiosity abandon it because it is a token that thou hast smal regard of matters spiritual when thou art so occupied about thinges corporall While Solomon gaue his minde earnestly to the setting out of himselfe anâ— his court he so forgat both himselfe aâ—d God too that he fell at the end to flat idolatry Man looketh vpon the outward apparance but the Lord beholdeth the heart If therfore thou spend â—uch time vpon outward thinges thou giuest the world to know how thy desire is to please men and so doing thou art not the seruant of Christ according to the doctrine of S. Paule Wert thou truely mortified as thou shouldest bee all these suprefluâ—â—us cares which not onely hinder but also quite cut-off the adorning of the inner man would be abandoned The Apostle saith that the holy meÌ„ before the comming of Christ They wandred vp and downe in sheeps Skins and in goats Skins For consideâ—ing that naked they came out of their mothers womb and naked they should out of the world againe they were content to liue attired euen like pilgrimes vpon this earth Before man fel through sinne he â—eeded none apparell For as the Sunne is clothed with light so was man adorned with grace and the liâ—ly is not so white as hee was bright for innocency But hauing no sooner lost that innocency hee blushed to be seen naked therfore vnto our first parents did the Lord himselfe make coates of Skines and clothed them He that boasteth of his apparel is like vnto that man which braggeth of the clouts that couered his filthy soares which glory turneth vnto his greater shame For a foole is â—ee sthat glorieth of his soares sicknes It seemeth Iob was simply attired whne he said I haue sowed a sack cloth vpon my skine Course was the apparel of holy King Dauid wheÌ„ he said I was clathed with a sacke God he threatneth to theÌ„ which take a prid in their apparel by the Prophet Esay The worme is spread vnder thee and the wormes couer thee declaring that by these vanities God is much offended Let euery man carefully take heede that he deuise no newe and strange attire and feare we the heauy iudgement of God denounced by the prophet Zephaniah I will visite the Princes and the kinges children and all such as are clothed with strange apparel For in such there waÌ„teth neither lightnesse oâ— minde nor vaine glory Ecclesiasticus doeth say A mans garment and his excessiue laughter going declare what person hee is The delicacy of apparel declares the leuity and infirmity of the minde Therfore cast them from thee if thou couet to bee taken for a sober and honest Christian. Thou takest that from the poore which thou bestowest immoderately vppon thy selfe Weare not that apparell which beseemeth not thy calling but cloth thee so as thou maist seeme to haue an honest mind voide of all vanity Thinke how thy Sauiour Christ hunge naked on the Crosse for thy sake and spare vaine expenses so shalt thou be free from many friuolous and idle cogitations CHAP. 17. It is a vaine thing to boast of the worthinesse of our ancestors I Shall say to corruption Thou art my father and to the worme Thou art my mother and my sister saith Iob Wouldest thou see the originall of thy stocke Doe but open the graue and there beholde it It is an argument of great vanity that the son of Adam a vile worme dare boast himselfe so much because of the noblenesse of his stocke or kinred A wise man he was that said whâ—â— profite these great titles why are those armes and ancient enfignes Though euery corner of thine house were filled with monumentes of thy ancestors yet vertue alone is the true nobility It were better for thee to
is right when the middle annswereth proportionably both to the beginning and ende of the same Hee that straieth out of the way fetcheth a compasse many times that hee may so come into his way againe The holy scripture doth liken vs in many places vnto way faring men and strangers At our birth wee beginne the iorney and at our death wee finish the same Aske the wise man what our beginning is When I was borne saith he I receiued the common aer and fel vpoÌ„ the earth which is of like nature crying and weeping at the first at al the other do I was nourished in swadling clothes and with cares For there is no king that had any other beginning of birth Al meÌ„ haue one enterance vnto life and a like going out Thou wast borne with tears and thou shalt die with paine and wilt thou liue in ioy If thou art of that minde thou goest not the way of righteous men but fetchest a compasse with the vngodlie Let the middle of thy life be correspondent to the beginning and end of the same that is so liue both as thou wast borne and as thou shalt die Care not much for riches but say with Iob Naked came I out of my mothers wombe naked shall I return thither â—uild not large and sumptuous houses but remeÌ„ber that a poore little cradle did holde thee beeing newely come into the worlde and forethinke that being deade a small pit shall containe thy body Neuer couet in this world to bee greate seeing thou wert so little at thy birth and shalt bee so vile when thy breath 〈◊〉 gone Into the world thou camest not great and rich but little and poore Thou camest not like a Champion and thou shalt not goe to thy graue like a wâ—â—rier with a drawenâ— word in thine hande And therefore see that thou liue in peace and quietnes while thou art in the world Loue not riches hunt not after promotion consume not thy time idlely in delights bewaile thy sinnes Repent in this life that thou mayest be blessed in the life to come The Lord saith Your sorrow shal bee turned into ioy O happy sorrowe that shall be so rewarded Loue holy compunction of the heart sigh after the celestial cunâ—rey and make not this present banishement thy paradise of pleasure Thou art vtterly loste and wanderest out of the way if thou wouldest spend thy time altogether Pleasantly in this world Returne therefore and come into the right way againe embrace the light by thinking vppon the most bitter passion of thy Redeemer so shalt thou attaine vnto the desired ende euen vnto that happines whereunto at the first thou wast created CHAP. 17. The true ioy is in the Lord. REioyce in the Lord alway againe I say reioyce saith the Apostle The ioy of the seruant of GOD ought onely to be in his Lord God A vaine man is he which reioyceth in any other theÌ„ in God alone It is not the will of God that thou shouldest liue in sorrow but in ioy and mirth onely he requireth thee to change the cause of thy ioy and in steede of that false ioy of the worlde to embrace the true comfort of the soule The Apostles reioyced when they tolde our Lorde how the diuels were subdued to theÌ„ through his name But it was answered them foorthwith In this reioyce not that the spirites are subdued vnto you but rather reioyce because your names be written in heauen So he forbideth not al but the false ioy All ioy without God is vaine and without a foundation in God onely you should reioyce nor in any other thing vnder heauen Say with the Apostle Our reioycing is this the testimonie of a tru conscience 〈◊〉 good conscience is a pleadge of the true ioy which thou shalt taste in heauen Dauid he was without God as hee thought therefore breaketh he forth into teares day and night wanting the presence of his God Signifiing that where God is not there can bee no true ioy The worldly ioy is not the true ioy because it is not founded vpon a good conscience S. Iohn the Baptist he sprang for ioy in the belly of his mother this was a true ioy All other ioy is vaine which hath not grace for the foundation thereof Get therefore Grace before God and thou shalt gette the true goodnesse of the heart Desirest thou riches Riches and treasurs be in his house desirest thou beutie The Lord saieth to the spouse Thou art faire my loue Desirest thou life I am the life saiteh the Lord Desirest thou saluation Hee shal saue his people from their sinnes Desirest thou peace The Lord is our peace as witnesseth Th'apostle Desfirest thou honor Heare the Psalmist Thy friendes bee veri honorable and their praeeminence is verie comfortable If thou hast God with thee thou hast the true ioy What more desirest thou Well may hee reioyce which hath wiâ—h him the fountaine of grace Renounce therefore al temporal ioy and more esteeme thou the smalest quantitie of spirituall consolation than all manner of worldly ioy whatsoeuer There is no true taste where God is not nor true ioy but in God for sonne vanished the comfort of this worlde Soone was the water spent which Abraham gaue Hagar and Ismael his sonne after the flesh but Isaac his soone after the spirit he wanteth noe water I he comfortes of the world doe soone leaue the vngodly but the consolation of the righteous are as wels of liuing water which may be drawen but neuer dried vp This ioie is certaine and euerlasting which no man shall take from you saith the Lorde Of worldlie folkes manie glorie in their braue apparell but this glorie is their apparels not their owne others glorie in their riches and this glorie also is not theirs but their riches For take them awaie and the glory is gone Bnt the ioy which is in the Lord proceeding from a good conscience no man can take from vs except we wil our selues Which ioy is rightly numbred among the other fruites of the holy spirit In creatures there can bee no full ioy but the ioy in the Lord is ful because it is infinite answereth to his infinite goodnes Ioy doth answere vnto desier as rest doth vnto motion For then is our rest quiet and consummate when there is not any thinge more to bee moued Euen so our ioy shal be full when their is nothing besides to bee desired Nowe because in worldly thinges the desire is neuer perfect rest it followeth that among the creatures there câ—n no true rest bee founde But because God 〈◊〉 he satisfieth our desire he is alone to be loued that our ioy be full The Kingly prophet he saith that God he satisfieth our mouth with good thinges and Anna the mother of Samuel she saith Mine heart reioyceth in the Lord mine horne is exalted in the Lorde To
tasted the pleasures of the same but it leaueth them comfortlesse This knewe the Prophet Baruch right wel when crying out he said Where are the Princes of the heatheÌ„ such at ruled the beasts vpon the earth They that had their pastime with the fouls of the heauen that hoarded vp siluer gold wherin men trust make none end of their gathering For they that coyned siluer and were so careful of their work whose inuentioÌ„ had none ende are come to naught and gon down to hâ—l other men are come vp in their steades Soone passed the glory of this worlde from them euen as in a moment What brought their great promotion in the world vnto them but a miserable death and infamous ruine The glory of the worlde it passeth soone away the goodes thereof are like floures that soone doe vade to which small trust is to be giuen for they will sooner be gone than you would thinke If thou be exalted one high take heede thou be not throwen downe againe as the hangmaÌ„ vseth to deale with condemned persons Know you not how the worlde dealeth so with such as it doeth aduance That great whore af Babylon spoken of in the Reuelation of S. Iohn vaunted her selfe exceedingly of her soueraigne prosperitie in the worlde but when shee thought her selfe most sane she tooke a shamefnll faâ— That couetous rich man also as we read in the Gospel after S Luke he gloried immoderatly in his riches but straight away God said vnto him O foole this night will they fetch away thy soule from thee then whose shal those things be which thou hast prouided The children of Israel were scattered abroad throughout al the lande of Egypt for to gather stubble in the steeâ—e of strawe Al men do seek for riches al men are obedient to mony and in this respect no friende is known and after they had sought about they were well dribasted for their labour so done they might bee throwne out of that ioyfull paradise euen as the prophet Ieremy doeth say Mine enemies chased me sore like a bird without cause Worldly pleasures great promotions what are they but a baite many times laied by the Deuill or his instrumentes to bring vs into his snares When the world doth make much of thee then doth it hunt after thy soule vnlesse thou take the better heed thou wilt soone be taken with the deceipts of the same Contrarily God when he inuiteth vs he seeketh our welfare And although his call is very sweet kind yet heard is it not many times because the loue of the word shutteth the gates against him And seeing that great is the sture and noyse in the soule of a sinner maruell it is not if the knocke of the Lord bee not heard within The spiritual crying is the earnest desire of the soule and the godly praâ—â—r vttered with zeale strength of the mind Moses prayed and though his lips went not at all yet the Lorde saide vnto him Wherfore criest thou vnto me Hannah the mother of Samuel she praied vnto the Lord yet did her lippes onely moue her voice was not heard Lord thou hast heard the desire of the poore thou preparest their heart thou benâ—est tâ—ine eare to them saith Dauid Great is the noyse and cry among them that giue themselues to the matters of this world the desires of promotion they alwaies make a foule sturre and therefore no maruell if the noyse of God bee not hearde in an house so ful and so oppresâ—ed with disordered appetites which can neuer be satisfied according to that of Horace The more they drinke the drier they are For the thirst of couetousnes is neuer quenched Content thy selfe with that thou hast considering both the shortnesse of this present life the poor estate of Iesus Christ this will cause thee to keep all the vnquiet appetites of thy mind in peace and tranquility Driue from thine heart the loue of this world so with Iâ—b thou maist say Thou shalt call me and I will aunswere thee CHAP. 22. The wicked are made of but the godly are persecuted in the world IF ye were of the worlde the world would loue his own but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you saith the Lord It is no new thing that the wicked do persecute the good and worldly men the seruantes of Christ. For so persecuted was Abel of Caine Isaac of Ismael Iakob of Esau Ioseph of his brethren Anna of Peninnah Dauid of Saul Helias of Iezabel The vertuous life of the children of God being a secrete reprehension of the wicked behauior of vngodlie persons what maruaile if the wicked through â—atted doe pursue the good The saintes in this worlde may not vnfithe be compared vnto babes dead borne who bee readie to be borne away and buried so soone as they are borne but the vngodly are like those children which come into the world aliue and therefore it is a place for them to liue and deale in The theeues which breake by night into a house to robbe they will first afore other things put out the light that they bee not discried so deale wicked men with the godly who are the light of the world For euâ—ry man that euill doeth hateth the light Dauid through spirituall ioy leaped and danced before the Arke of God and Michal Saules daughter despised him in her heart for so doing It is the custome of naughty persons to scorne at the actions of well disposed men So wickedly were the people inhabiting within the land of Iudah giuen that they were so farre from building the temple of the Lorde according to the expresse commaundement of King Darius that they hindered that good worke and discouraged such as set their handes therunto Euen so doe the men of the worlde at this day they will neither doe that which good is themselues nor further them that would but so much as in them lieth hinder all good actions and enterprises But the true and godly Israelites were not discouraged for all this but went forward in the businesse of the Lord They did the worke with one hand and with the other helde the sword This example may teach thee not to giue ouer a good worke for the malice of il men but to prâ—ceede in the race of true religion and in the exercise of vertue defend thy selfe in patience against thine aduersaries whosoeuer they be It is an argument that thou art not good if thou canst not quietly put vp il patience my friend it will doe thee no hurt but it maketh greatlie for thy commendatiâ—n For as it redounâ—eth to thy discredite when thou art extolled of the wicked so it is to thy great prayse when the vngodly and none else cannot abide thee Then is our life commendable
the â—salmist All creatures when thou hast most neede will faile thee and therefore it is a vaine thing to repose any confidence in the things of this world If thou trust in men looke often to be deceaued for their wont is after a long and great seruice to make but a simple recompence Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord Put not your trust in Princes nor in the sonne of man for there is none helpe in them saith the Psalmist Haman trusted much in the fauour of King Ahashuerosh of which he was soone depriued and brought to a most infamous and miserable end To be in fauour with great men of this world it doth vs little good and surely it vanisheth as nothing if not afore yet at the point of death What stabilitie canst thou promise thy selfe I pray you in a broken staffe of reede Euen such is man O Lord of hostes blessed is the man that trusteth in thee saith the Psalmist Happie is hee which loueth God with his whole heart and putteth his trust in him the Lord will deliuer that man from all trouble But forasmuch as true hope is founded vpon a good conscience the Psalmist doth say that is not enough in God to trust but besides a man must worke that which good is according to that Blessed is he that iudgeth wisely of the poore againe sayeth the wise man The hope of the wicked shall perish because it is not grounded 〈◊〉 on a good foundation To trust in the Lorde as some say they doe and yet dayly to sinne what is it but rash and vndiscreete presumption â—ut thy confidence in God for if thou for thy part doe that which thou oughtest doubt thou not but God of his infinite goodnesse will giue thee glorie for hee neuer for saketh them which trust in him It is a vaine thing liuing ill to presume vpon hoâ—e to repent thee heereafter whereas thou art ignorant whether thou shalt liue any longer than to day or no. Thou oughtest by and by to reforme thy life and to haue good hope that God will giue thee of his glorie since it is most sure that he neuer denied it to any which fulfill that which he commaundeth Hope still in thy God saith the Scripture so wiâ—l he deliuer thee from al thy troubles For hee is a shield to them which put their trust in him Dauid put his trust in the Lord and he was holpen Blessed is the man which feareth the Lord he will not be afraide of euil tydinges Happy is the man which falleth not from his hope happy is the man whose force and strength and refuge God is such an hope shall neuer be in vaine in the daies of trouble Consider the old generations of men ye children saith Ecclesiasticus and marke them well was there euer any confounded that put his trust in the Lord or who hath continued in his feare and was forsaken or whom did he euer despise that called vpon him Is it not good reason that the sicke man should put his trust in the Physition that healeth all diseases It is the Lord saith the Prophet which healeth all thine infirmities The Lorde is neere to all that call vpon him yea to al that cal vpon him in truth CHAP. 6. God is to bee loued aboue all THou shalt loue the Lorde thy God with all thine heart with all thy soule and with all thy minde saith the Lord. If so thou wouldest doe then is it not sufficient for thee to leaue the euill way vnlesse thou walke by the good way through the detestation of worldly vanities Loue God aboue all Thou canst not liue without loue seeing therefore of force thou must loue then louâ— that which of all is most sweete and pleasant Thou maiest not so loue the world that thou offend God For what proportion is there of God his excellencie vnto the profite of the world For as God infinitely surpasteth his creatures so the holy loue of God without all comparison is more excellent than all other loue Who should reape the fruite but he which planted the tree The Apostle saith Wâ—o planteth a vineyard and eateth not of the fruit therof WhoÌ„ shouldest thou loue but him that hath giuen thee power to loue He onely is to be loued of whome thou receiuest abilitie to loue Flie therefore the corruption of the world and embrace the loue of GOD with al thine heart Runne vnto the loue of God as vnto a refuge and defence Nothing so soone will make thee to despise the vanitie of earthly things as the loue of God but because thine heart was neuer touched throughly with the fire of his loue thereof it groweth that thou art so in loue with the corruptible goods of this wretched world Hence is it that thou art so troubled with cares and griefe of minde and hence thou settest not thine hart vpon the loue of God O that thou hadst but some small taste of Gods spirit to begin withall It is the nature and propertie of loue to make his account of that which it loueth That is well verified here in this worldly loue where we see many times that for the attaining of that which they loue they make no reckoning either of goods honor or name they forget themselues through musing vpon the thing beloued After their example therefore thou which sayest thou louest God giue thy selfe wholy to loue him and casting aside all other matters of the world occupy thy selfe wholy and altogether in his seruice So did the holy Fathers in times passed showe themselues they were transformed into a heauenly nature they thought not of themselues nor of the world for which cause they were iudged of the world to be very fooles not to haue so much as common sense Let it be thy chiefest exercise that God and thy soule may agree well together as though there were nothing besides vnder heauen to bee done and as though thy selfe besides wert nothing so that thou mightest truely say as the Apostle did I liue yet not I now but Christ liâ—eth in me Be not so taken with the thinges of this worlde as to make them the end of thy loue since all that thou canst loue in this world is more perfectly a great deale in God than in the world If thou loue any thing because it is beautifull why louest thou not God the fountaine of all beautie If goodnesse bee the thing wherevpon thine heart is fixed what is better than God None is good saue one euen God God is purely good in his essence and substance The goodnesse of a creature is so farre good as it receiueth some little drop from that infinite sea I meane from the incomprehensible goodnesse of God the creator thereof If thou dost so much loue any creature for some showe of goodnesse that thou
doe iniurie to the heauenly father which more than liberalie prouideth for his children those thinges which he knoweth are most necessary and meete for euery one of them The birde of the aier wil no longer staie vpon the earth than meere necessitie driues her so to doe but spendeth the greater parte of her life aboue in the aier where she is best in secutitie If thou haue a desire to escape the perill of this life shunne so much as in thee is all vnnecessarie busines of this world It is thy part either to flie with the birde or to swimme with the fish not to grouell on the grounde if thou wouldest liue in safety At such time as God created the foules and the fishes he gaue them his blessing but the beastes and other liuing creatures that crept on the ground he blessed not at al He therfore which desireth the blessing that God imparteth on the good let him flie or let him swimme that he maie escape all danger and not like the brute beastes abide and rest vpon these earthly thinges for such he will not blesse but curse saying vnto them Depart from me ye cursed into euerlasting fire which is prepared for the Deuil his Angels Liue therfore like the flying soule aloft in heauenly meditations and praier and cast al your care vpoÌ„ God as the Apostle commaundeth saying Cast al your care vpon him for he careth for you And saie with the Psal. mist Though I bee poore and needy yet the Lord careth for me Now if the Lord haue care of thee why serueth thy carefulnesse but euen to extinguish in thine heart the word of God The desire of riches in whomsoeuer it be choaketh the good seede of the worde of God that it can take noe roote and fructifie The GentÃles and heathen inasmuch as they are of opinioÌ„ how these things are giuen vs of fortune it is no maruel though they be so careful But thou which dost admitt and beleeue the Doctrine concerning Gods prouidence thou maiest not be so careful seeing well thou knowest that doing thy dutie according to thy calling God he will prouid that which is sufficient for thee If God preserue the Birdes which he created for man will he not much more haue a care for the substance of man which hee made for him selfe Remoue from thee al vnnecessarie businesse that thine heart may bee lifted vp vnto God Our nature and sensuall part being very strong they seeke themselues in the vanities and pleasures of the world but in the meane while the vnderstanding is darkened the spirite becommeth insensible and all spirituall exercise is vnsauorie Vnnecessary busines it hindereth the inward prayer of the heart it distracteth the mind it blindeth the vnderstanding and finally driueth away from vs the true light of the spirit Therefore if thou haue any desire to serue God aband from thy mind all carefulnesse and suffer not thy selfe to be distracted with the affaires of this world CHAP. 33. The wisedome of this world is vaine and foolish THe foolishnes of God is wiser than man saith the Apostle The worlde esteemeth him for a wise man which can cloke his owne vices in the sight of men and cunningly can attaine vnto honour and preferment in the worlde on the other side it holdeth all those for fooles which despise suche vanities The wise man in the person of worldly men saith We thought his life madnes and his end without honor the cause was for that he gaue not his minde to the gathering together of riches The men of this worlde take the seruantes of God for verie fooles without all forecast but they are like burning lampes and the worlde is onely the winde which bloweth and would put them out which the godly obseruing they do hide themselues that they maie be secure neither studie they to shewe theire holinesse in the sight of men but to God onely which regardeth not the outward partes but the heart within The wisdome of God is quite contrarie to the wisdome of man Good men are of none accounte amonge worldlie men but they are greatlie esteemed of the Lorde The iudgemetes of God differ much from the iudgements of men For the worlde looking vnto those thing which appeare to the outward senses taketh him for happie which is of power and rich When Samuel went to annoint one of the sonnes of â—shai for King of Israell passing by him whome the father made great account of he annointed Dauid which no man would haue thought So whome the worlde accounteth wise men GOD numbreth among fooles He whome the world reiected as an abiect was elected afore all to be a king He which hath a matter to be pleaded before a iudge of learning and integritie taketh it not too heauily though afore hee be condemned by an vnskilfull Iudge inasmuch as hee reposeth confidence in the sentence of that Iudge which is well seene in the lawes The men of this worlde like partiall and vnskilfull Iudges they iudged the pouertie of Th'apostles and the beggerly condition of the Martyrs but very foolishnes bnt the iudgement of God touching this matter is quite contrarie When it was said to S. Paul that much learning had made him mad he answered that he was not mad but spake the wordes of truth and sobernesse Hereby we may see that it is no newe thing for the worlde blindlie to iudge that which it knoweth not neither vnderstandeth meere foolishnesse But death will one day come when the seruantes of Christ will appeale vnto God the chiefe and vpright iudge who soundely and substantially will consider the cause and then will hee condemne the iudgement of the world as altoghether vniust hy his righteous and irreuocable sentence whereby he will reproue all that which was approued in the worlde If therefore thou bee reputed for a foole in the world bee not dismaid for so was Christ esteemed of Herod neither waigh the vaine iudgementes of men which shall euery of them shortly bee repealed and then true vertue and they which be truelie veruous shall shine most gloriously in the celestiall paradise CHAP. 34. The true wisedome is the wisedome of Christ. IF any man among you seeme to bee wise in this world let him bee a foole that he may be wise saith the Apostle It is true wisdome to become and to bee counted a foole for Christ his sake The wisdome of God which consisteth in true mortifying denying of a mans selfe is takeÌ„ but for foolishnes among men The wise man saith I am more foolish than any man haue not the vnderstanding of a man in me The children of this world are in their generation wiser than the children of light therefore the wise man said that hee had not the vnderstanding of a man yet had he the wisdome of God which is reputed foolishnesse of the world forasmuch as the wit of man cannot reach vnto
good because they neuer tasted the thinges of God But such as feele the sweetnes of the spirit they vtterly abhorre the pleasures of the flesh Diddest thou once but taste what God is thou wouldest forthwith abhoâ—re all the pleasures and vanities of the world but because thou relisheâ— not the thinges of the Spirit thou likest better of worldly biâ—ternes Therefore that thou maiest enioy those eternall and true riches of heauen repel farre from thine heart the desire of all worldly vanities and deceipt The end of the first Booke The seconde Booke which setteth downe the peruerse and erooked customes of the world CHAP. 1. The conditions of the world are naught and dangerous LOVE not the worlde neither the thinges that are in the world saith S. Iohn Hee that knoweth not the malice of anything liueth by so much the more securely by how much hee feareth not the hurt which may proceede from the same Therefore it is expedient that thou know the conditions of the world that to the better thou maiest take heed of them The deceipts thereof be manifest and the euill customes of the same shew how small accompt we should make thereof It is the propertie of the world to poison all those which come neere vnto it It deceiueth many and maketh many blinde When it flyeth it is nothing when it is seene it is but a shadow when it is aduanced it is fire and burneth It is to fooles sweet but vnto wise men sowre and vnsauorie They know not what the worlde is which loue it but they onelie which hate the same If thou wouldest know the world thou must behold it a farre off for they which come nigh it they neyther know the worlde nor themselues It bringeth forth much euill and is the occasion of infinite miseries Those which loue it it hateth those which trust it it deceiueth and those which obey it it beateth such as fauour it it afflicteth such as honour it it dishonoureth such as are mindfull thereof it forgetteth Wee haue more cause to flie the world when it helpeth than when it openly persecuteth vs The more familiar the more dangerous is the worlde and worser is it when it fawneth vppon vs than when it frowneth He that seeth not the world shal be seene of the world Woe to them which repose confidence therein but happy are they which despise the same The world is both to bee feared and fled from The life thereof is deceitfull the labour fruitlesse the feare continuall the honour dangerous the beginning without wisedome the end without repentance liberall is it in promising sparing in performing It is impossible thou shouldest liue in the world securely without feare merily without griefe easily without labour happily without great danger It intrappeth men with snares neuer ceaseth till they are brought vnto their graues To loue the worlde and not to run headlong into manie miâ—eries it is impossible Thinkest thou euer to see the world cleane and pure in euery respect Why man it changeth euerie moment and by the often turning thereof about it tendeth vtterly vnto corruption It promiseth ample commodities which notwithstanding it neuer performeth it reacheth goodly fruite in shew to the friendes thereof but with in it is full of wormes and intollerable stinch The glory of the same is so fickle that it both forsaketh many while they be aliue and will not follow any after they be dead Of the worlde in the promises there is falshood in the mirth griefe in the pleasures paine in the comforts vexation in the prosperity continuall doubting that the state will change There is nothing stable nothing of continuance in the world onely it hath a shew of good things whereby it deceiueth simple folkes that cannot discerne the same who beeing once entered into the gulfe of those bitter thinges which erst they thought full sweete they are plunged and drowned in the bottomlesse gulfe of euerlasting perdition through the mighty stormes which it hath raysed It is like a crafty marchant which will shew a cloth which is faire and fine at the first vnfolding and sell that for good which after it be laide abroad to the eye is but very course and not worth any thing Such slippery parts doth the world play vnder the shew of pleasure it thrusteth vpon vs euerlasting paines But stoppe thine eares when it beginneth to speake vnto thee thinke that her voice is like the Mermaides musicke which with her sweetsonges doth allure vnto her selfe that in the ende she may drowne thee for euer in the bottomlesse pit of hell CHAP. 2. The snares and deceipts of the world are to bee taken head of BEware least there bee any man that spoilâ— you through Philosophie vaine deceipt saith the Apostle The world it blindeth many by the outwarde shewe thereof concealing the inward euils which it doth coÌ„prehend Hee that liueth in the world so deceitful he had need to be wary lest he be deceiued It presenteth pleasure to voluptuous persons but vnder that vanitie there lurketh filthines and sorrowe It offereth the glorious golde to the couetous eye but not the cares troubles which riches do bring It entiseth vnto honour and preferment but it telleth not the weightie burdens annexed vnto prelacy The Deuill hee led our Sauiour not vnto the sanctuary or inner part but vnto the pinacle of the temple which serued more for an ornament than for necessity So the deuill and the world they allure not a man vnto the fight and searching of the inward conscience of their sinnes but vnto bewtifull showes of vaine terrour and superfluous things God he gaue in commaundement that the beastes which should bee sacrificed vnto him shold first be flead and haue their skinnes taken from them but contrariwise the world will that all the seruice which thou offerest vnto it should bee couered with the skinne of pleasure honour and commoditie to the entent that the entrals of wickednes may not be seene at all Therefore thou shalt do wel as God commandeth to take off the outwarde skinne of voluptuousnesse and so shalt thou perceiue the deceites the scruples and the filthines which lieth hid and couered vnder those exterior thinges Thou must take away the barke of wickednesse flea and deuide the entrals of sinnes which are full of deceipt so shalt thou behold and that sensiblie the vaniry and naughtines of that which thou hast loued Behold the fraud of the worlde Great thingâ— they seeme to thee small things and vile God himselfe which is incomprehensiblie greate hee seemeth but small in thine eyes because thou art farre estranged from him and the small thinges of this world they appeare great vnto thee for thou louest them which the Apostle iudged no better then dung The friendes of God replenished with the light of heauen they haue knowne and made knowne the deceiptfulnes of the world Wouldest thou somwhat consider both of what small continuance the thinges are of
remeÌ„brance of wicked Amalek from vnder heauen The memorie of the iust shal remaine with their Lord for euer but the name of wordly men it shal perish and that long before the end of this It is a foule vanitie for the leauiug of a short memorie behinde thee in this world to offende thy God And forasmuch as the world is so forgetful of his friends repose thou al thy trust in God as in a most true and assured friende CHAP. 6 The righteous and not the wicked shall be had in remembrance YOur memories may bee compared vnto Ashes saith Iob of worldely men In this life the wind neuer ceaseth to blow and so disperse the ashes I meane the fame and memorie which the worldling so seeketh The Psalmist doth saie The wicked are as the chaffe which the wind driueth away Great is the vanitie of men which knowing that they shall be turned into ashes which the winde bloweth to and fro do yet for all that surmise how their memory shall endure And were it so that thy name should continue for euer among men in this world what the better were thou if thou shouldest by Gods displeasure be throwen hedlong into the pitâ—e of hel would thy great name either deliuer thee from thence or diminish thy paines Couet not therefore a remembrance of thy selfe in this worlde if thy conscience be spotted and polluted with sinne neither desire thou vainely to fly abroad in the mouthes of men for such desires are crossed and haue their end They which loue the world are loued of the world againe for a while which yet is but very short For soone I say very soone are they forgot 〈◊〉 â—hough they had neuer been The memoriall of the iust shall blessed but the name of the wicked shal rot saith the wise man Soone cometh to an ende the remembrance of this worlde Tell if you can I beseech you of the great dignities riches and beautie of so many men of this world before our daies Is not the very names of them euen buried with the bodies Thire proud palaces are ouerthrone thire vaine glorious tombes are destroied and of all their waies not one steppe is knowen The life of man it passeth away like a flowre and that the worldlings bâ—y they pay full dâ—â—re for the same The pleasures were but momentanie but the paine shall be not transitorie but eternall Their glorie was but in the instant but their labour and tormentes in the life to come are infinite These euils many doe not so much as thinke of til they fall into them They purchase with great labour and swet smal honor a litle pleasure which while they think to enioy they are depriued of before they are aware Many haue much laboured to attaine the â—ame and praise of 〈◊〉 yet al in vaine How many haue there beene whose learning was much commended while they were aliue who are not so much as spoken of they being now asleepe Together with their bodies their memories are extinguished Againe where be those great kings and princes with al their pompe riches and delightes Goâ— is their memory like a shadowe as if they had neuer beene Againe our pot and cup companions whose bodies we trample vpoÌ„ with our feete where be they nowe They shal not returne vnto vs but we shal goe after them O how do al thinges passe awaie How are the mightie ouerthrown Al things together with time do consume God â—e alone is euerlasting the pleasures of the world they continue not Al thinges doe faile and soone shal wee be separated one from another soone shal the wormes eate and deuoure the carcases of vs al shortlie wee shal returne into dust and ashes yea the houre it euen 〈…〉 when flesh and blood shal be meete 〈◊〉 and ashes Neuer let it come into our thoughts that wee shall speede better than such as liued afore vs haue done but as they are forgotten so shal we be To conclude al things make haste to their end all thinges are meerely vaine saue onely to loue God which shall last for euer and what glory soeuer the world hath it passeth and is gone in a moment CHAP. 7. Soonest are they forgotten which fauoured the world most of all AN vnwise man knoweth it not and a foole doth not vnderstand this saith the psalmist Much doe men of this world labour aud contend for promotion in the world whoÌ„ afterward the world wil neuer knowe nor acknowledge Great was the friendship Nabal found at the handes of Dauid noâ—withstanding when Dauid was in necessitie he could receiue no reliefe from Nabal for thus he answered the seruantes of Dauid Who is Dauid and who is the the sonne of â—shai There be many seruants now adies that breake away euery man froÌ„ his master Shal I theÌ„ take my bread my water and my flesh that I haue killed for my shearers and giue it vnto men whom I knowe not whence they be Nabal by interpretation is a foole a notable figure of the mutable world which leaueth such in aduersitie as haue serued the same greatly in the daies before This vngratfull world is like vnto an Inkeeper who wil take none acquaintance of his guest neither knowe him as one that can keepe no reckoning of so manie as vse his house notwithstanding the guest do tel how long while he lodged in his house and spent many a faire shilling there So the world it will take no knowledge when it should of such as haue vsed it most If thou desire to be had in remembrance of the world then handle it hardly and make not of the same This is the cause why the worlde forgetteth not good holie men which liued here in this worlde euen because they set nothing by it nor cared for the same So an hoste will sooner haue that ghest in remembrance of whome he receiued damage than him which hath not hurt but brought gaine to his purse O how many haue liued in this world in great authority dignitie and riches who now are no more thought vpon then if they had neuer beene If thou be wise therefore renounce the world and addict thy selfe vnto the seruing of Christ who doth know his sheepe and will feede them for euer in the most goodly pastures of eternall glorie CHAP. 8. Many are the daungers which the men of this world are subiect vnto THey that sayle ouer the sea tel of the perils there of saith the wise maÌ„ wheÌ„ we heare it with our eares wee maruell thereat The nauigation which wee make through the troublesome waues of this world is by so much more dangerous than the other by how much it turneth vs more from the rest of the soule which we expect in the heauens The waters of the sea are bitter so are the pleasures of the world In the sea the great fishes doe eate vppe the small so in the worlde greate men doe
that is of durance and Perpetuetie As for riches sensualitie and such like they are much more subiect to mutabilitie and alteration Seeing therefore that the verie pillars of the worlde be so fraile and totter is it not a verie daungerous thing to liue in the worlde subiect to such alteration and mutabilitie If the worlde which in this sorte doth threaten a destruction be so loued howe would it be liked were it stable and of continuance Howe were it possible for thee to flie therefrom if it were louely when thou doest embrace the same beeing so lothsome How couldest thou but gather the flowers seeing with thy fingers thou dost handle the thornes of the same Thou wilt still loue the worlde which wil and doth leaue thee whether thou forsake it or no. Looke for no quietnesse heere where euerie moment there is alteration neither loue a thing moueable seeing thy selfe desirest to continue and not change at all The sailer whether hee will or no must needes moue when the shippe moueth al thinges in this world be moueable and change to daie they be to morowe they be not and as they change so dost thou with them What comfort therefore canst thou haue in such vnstable thinges The name whereby most fitlie almightie God is expressed is I am Moses speaking of God saith I am hath sent me vnto you God contiunally Is but man altogether is changeable and hath no certaine being And so are you to thinke of the world of which you make so great an account Loue those thinges that bee and continue and not the thinges which by reason of their often change doe come vnto nothing It is an il dwelling in the countrey which is subiect to often earth quakes bestowe not cost vpon that grounde which is not firme but vppon that foundation which will continue Let all thy care bee to haue a mansion place in heauen which is a place of safetie and blessed quietnesse The winde of flattery which is included within the bowels of the earth which bee the pallaces of princes and houses of great men when it seeketh to breake out and to ascend to honour and hye promotion it is the cause of great earthquakes in the world Seeke not to dwell in so daungerous a place neither make friendes to serue in the pallaces of great men where continuall earthquakes bee by reason of the great windes of ambition that bee there kept vnder and hid with the cloake of hypocrysie which breaking out at the last doe cause great disorders and troubles in a land and country Daily if thou marke thou shalt heare of innouations in the world Daily some of rich become poore and of poore bee made rich If fortune to day doe smile shee will frowne to morrowe In the morning the sunne shineth most comfortably and within an houre or two commeth a storme and tempest This sheweth that in the world nothing is of long continuance Pleasure is no sooner come but straight-way entreth sorrow and disquietnesse The mutabilitie that is in the world is by nothing better expressed than by the vsage and handling of our Sauiour Christ who was honored with all ioy of the Iewes at one time at another forsaken of theÌ„ at one time was welcommed in the waie with greeâ—e bowes at another was scourged with drie rodes at one time they strewed their garmentes before him in the way at another by and by they spoiled him of his raiment whipped and crucified him at one time they cried Blessed is hee that commeth in the name of the Lord at another they called vppon pâ—late to hang him at one time hee entered into Ierusalem with great glory at another hee came out of the same Ierusalem with great shame Perceiue you not hereby the suddaine change whereto the honours of the world are subiect If now you laugh looke by and by to weep Put therefore thy trust and confidence in God alone which is thy true friend and will not faile thee CHAP. 26 The smallest sinnes must be auoided FLie from sinne as from a serpent saith Ecclesiasticus The friendshippe of the worlde dooth so wound the conscience that not in a small thing are you to conform your selfe after the same Whatsoeuer is in the world it is full of wickednes and sinne which though it be but small yet is it to be shunned Ecclesiasticus hee likeneth sinne vnto a serpent which though it bee but a little one yet wil not man abid it The Prophet Isaiah doth say Out of the Serpents roote doeth come a cockatrise That fearefull cockatrise doth proceed from the small serpent which is alwaies verified when the great sinne doth arise out of a little offence Assuredly if thou take not heede of smal thou wilt fall into great and greeuous sinnes Vnlesse thou fly the serpent thou shalt light vpon the Cockatrise If thou stop not a small cliffe in a ship where throug the water coÌ„meth so much by little and litle wil enter as in the end wil ouerwhelme drowne both the ship and thee So small incoÌ„ueniences are to be fled least greate perils doe ensue Seuer thy selfe from all vnnecessary busines of the worlde from toying and idlenesse least thou leese thy zeale and fall into greater discommodities which though they seeme but small yet being multiplied may ouerthrowe thee Kil thine enemy sinne I meane when hee is yet but little for when hee is growen vp to his full biggenesse for sparing him he wil murther thee It is the part of a wise man to feare his enimie bee hee neuer so weake Take example here of from Kaine who because he shunned not the griefe of minde conceiued from the good of his brother hee ioyned afterwarde to his enuy malice whereby hee committed murther after that fel into heresie supposing that God saw not what hee had done and after that vtterly despaired of all mercy from Gods hand One deep calleth another deepe one sinne draweth easely another sinn that is greater Bee not therefore negligent in looking well to auoide euen the smalest offence Thou hast neede to bee very circumspect and vigilant liuing in such a daungerous world Men vnprouided bee easily ouercome Thou must flye from euery euill custome as from the pestilence for death is at the doors and will enter straight if thou let open to his messenger One of the plagues of Egypt was of small yee which suck the bloud and after them followed great swarmes of flies which cruelly vexed both Pharao and all his people After the lesse plague came still the greater and after a smal a greater teÌ„tation followeth Ecclesiasticus doth say Hee that coÌ„temneth smal thinges shal fal by little and little Yea the lesser thou takest them to be the greater they are Listen to the Apostle Paul Bee yee not idolaters as were some of them as it is written The people sate downe to eat and drinke