all the fieldes meadowes fresh and greene when sommer cometh the heate of the sonne drieth vp withereth away the greenes of the fieldes and then be the trees in their cheefe bewtie all fresh and florisshing with their greene leaues and their fruyte vpon them This miserable lyfe of ours is nothing els but a sharpe a hard wynter in which worldlie men be fresh and galante like the greene fieldes enioying all the glorie and pleasure of this world But let them nâ—â— put any trust therein for when the pleasaÌ„t sommer cometh of the next lyfe which shall last and continue for euer they shal be dried vp and quyte coÌ„sumed away Death will mowe downe all their grasse and make therewith matter to increase the flame of the fierie fornace of hell I saw sayth Dauid the wicked man exalted aboue the high trees of libanus and a little after I looked agayne and beholde there was not any such The iust men were accompted and holdeÌ„ for dead like vnto the trees in wynter whose true vertue remayneth hidden in the roote which made them to be counted of the worlde for vnprofitable and nothing worth But the sommer cometh and their vertue florisheth and then shall they appeare in their glorious array The iust shall say the winter of our tribulatioÌ„ is past and now doe the flowers shoote vp in our land which shall shyne like the sonne and so be presented before the face of our God Put not thy trust in the greene and glorious shew of this worldly vanitie for all this freshnes is sone gone in an instant is quyte consumed Loue not the worlde which thou seest slide so fast away for the loue and frendship of this world is enemy vnto God Salomon sayth that the world shall passe away like a sodayne tempest as a thunder clap which maketh a great noyce in the ayer and like a sodayne shower of rayne which soone passeth away and by and by cometh fayre weather agayne so is all the pompe and glorie of this world which no sooner cometh but it is gone agayne Loue thou the lyfe eternall which shall for euer endure be carefull to gett that lyfe which lasteth euer where thou maiest allwayes lyue without feare of fallinge into death And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes Remember that thou â—rt but a pilgrime in this world be diligeÌ„t therefore to get the a sure restinge place in heauen All thinges in this world passe like a shadow away And as worthie of prayse be they that will not florish with the world that florissheth as they be worthie of reprehension which doe delight to perish with them that doe perish That payne which thou takest here to deferr death and to prolong this transitorie lyfe of thyne thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish THE DESIRE THAT MAN hath to content his ovvne vvill and to abounde in the thinges of this vvorld doth cause hym to haue much care trouble of mynde vvhich neuer vvill let hym be quyet but doth put hym still into nevv thovvghtes more anguyshe of mynde CHAP. 15. YOv shal serue straunge goddes which will neuer let you haue rest neither by day nor night sayth God Allmightie The world will not gyue thee any rest at all If thou doest folow thyne owne appetite thou shalt neuer want trowble and disquietnes In the thinges of this lyfe thou must neuer looke for quyetnes And greater disquietnes can no man haue then in seruing his owne passions Thou which doest serue the world art in asmuch vnquyetnes as the wheeles of a clocke by meanes of thy contynuall carefulnes and taking of thought which doe growe in thee by occasion of the counterpeases of worldlie loue which doe hange vpon thy will This is that which turneth the wheeles aboute This is that whiche maketh thee leade so euill a lyfe This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion There was greate stryfe and contentioÌ„ betwixt the shepherdes of Lott and the shepherdes of Abraham and the cause thereof grew by no other thinge but by their wealth and their aboundance of riches They were both vearie welthie in worldlie substance but what els did it but minister vnto them matter of trouble and disquietnes And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide and seperate them selues one from another This is the good that groweth by much riches One of the greate plagues that God visited Egipt with all was the little busie flies whose properties are allwayes to be buzing about men to molest to vex them And yf they be driuen away froÌ„ one place of a maÌ„s bodie they will get vnto an other And like vnto these be the cares of worldlie men which will neuer suffer them to rest nor be in quyetnes And these cares be sent by God to vex the riche ambitious man as the flies were sent to vex the Egiptians Esay sayth of wordlie men They haue weyued the spiders web The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies And so doe worldlie men consume them selues with much â—â—omaginge of their consciences for the getting of riches and honours which doe after worke their owne ouerthrowe vndoinge VVhat proffit and coÌ„moditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and riches They get nothing at the last but care and trouble And is not this a greate infelicitie for a man to trauaile long and take greate paynes and to haue therefore nothing but care and vnquietnes in the end And in the same chapter the prophet Esai sayeth further They haue put their trust in nothing Thou art much deceaued if thou thinkest that thou canst haue any true reste in the goodes of this world their trust is like vnto a spiders cobweb sayeth Iob. All is with them but trauaile and care and affliction of spirite and if it were but for the vnquietnes that these worldly folke are subiect to thou oughtest to flye the vanities of this world For two causes did the children of Israell desire to departe out of Egipte the one was for the great torment which they susteyned by the tyranny of Pharao the other was for the goodnes and happines of the land of promise The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde let the goodnes and happines of the lande of the liuinge which is promised thee inuite thee as well to leaue all these false gooddes of the worlde Be not as a number of those Israelites were which wolde rather suffer the vntollerable seruitude of Pharao then
doe take away our bodely goodes but the wicked doe robbe our soules of the treasor of vertue so much as the soule is more noble theÌ„ the body so much more oughtest thou to eschew the company of euill men then the companye of those that be infected with contagious deseases VVorldly men with their euill company doe moue the haâ—â— of man to folowe their vyces and although their workes be no perswasions nor inforcements to sinne yet be they shrewde temptations to moue thereunto for the good man seeing the wicked man doe euill is stirred thereby to folow him God commaunded the Israelites that they sholde not marrie with the Gentiles to the intent they sholde not learne their euill customes by keeping company with them The children of Seth which were good because they ioyned them selues to the children of Caine which were nought became also vicious lyke vnto them for which cause God sente after the great water of the floode That holy prophet whom God sent vnto Samaria was slayne of a lyon by the way because he did eate and drinke in the company of the false lying prophete Iosaphat the good king of Iuda being but in the company of Achab that was bad was welneare slayne for his labor and he was bitterlye rebuked therefore by the prophet of God vyces be sooner learned then vertues and therefore beware of the company of the wicked which is moste pernicious The Iewes which were the elect people of God because that they conuersed and kept company with the Gentiles they were reprehended by the prophete Esay saying Thy wyne is mingled with water wyne being mingled with water doth lose his strength and vertue So yf one be good and doe practise and keepe company with those which be nought he looseth part of his spirituall force And by little and little the feruour of his deuotion waxeth cold in hym Allthoughe thou doest not loose the vertue which thou puttest in greate aduenture yet to grow slacke in the seruice of God is a fault not to be neclected And yet yf that shold not happen which were almost impossible yet shalt thou loose at the least thy good name for thoughe the wyne being mingled with water doe not vtterlie loose his force and vertue yet muste it needes loose the color And so shalt thou loose the good opinioÌ„ that men had of thee For yf men doe see thee conuerse with those that be vitious they will take thee for such as those be with whome thou doest conuerse For yf thou wilt throughly know a man what he is doe but marke what his frendes be with whome he keepeth company for euerie like doth delight to be with his like And he that once knoweth with whom thou vsest to keepe company wil quickelie after know thee also For that cause did Elin reprehend Iob saying who is Iob that walketh with those which doe euill and keepeth company with those that be lewde It is a great signe that he is nought which keepeth contynual coÌ„pany with those which be nought To be good amongest those which be nought is as hard a thinge as to swymme agaynst the streme It is a vearie hard thing to lyue innocentlie amongest those that be bad There were but a few that lyued as loth did in the middest of Sodome whom God sent his holie Aungell to deliuer out of that lewde Citie that he shold not perish amoÌ„gest the wicked there And Iob of all other is highlie to be commended who liuing amongest synners contynued for all that good stil. The Apostle praysed the Philippians because they shyned like bright laÌ„pes dwellinge amongest wicked people It is a prayse proper to the Church of God that it still florisheth like a lillie amongest thornes It is a vearie hard thing that the tender and delicate lillie shold saue it selfe whole and perfect amongest the sharpe pricking thornes God saide vnto Ezechiell The destroyers vnbeleuing people doe abide with thee and with the scorpions is thyne habitation Now yf it be so hard a thinge to liue well amongest the wicked It foloweth that it is greate daunger to haue conuersation and frendship with them If thou wilte saue thy soule flie with Loth froÌ„ the cursed Sodome which is this world and the inhabitantes thereof and saue thy selfe vpon the toppe of the hill keeping company with the seruantes of Iesus Christ. THE COMMODITIES AND comfortes that are founde by them that keepe company vvith those vvhich be good be great many as is proued by sundrie examples out of the olde and nevv testament CHAP. 28. VVITH the holy thou shalte be holy and with the innocente thou shalte be innocent sayeth the prophete Dauid If thou keepest companye with the good thou shalte not know how nor when thou profitest but yet thou shalte finde well that thou hast profited by them draw neare to the good and thou shalte be one of them Saule being amongest the prophets became a prophet and did prophesie and amongest fooles he became a foole S. Peter beinge amongest the Apostles which were good men confessed Christ to be the sonne of God but after in Cayfas his house where he was with the wicked assembled together there did he deny him It seemeth hereby that a greate alteration was made in the man by reason of the company that he was withall then mayest thou thinke and be well assured that they with whom thou vsest to keepe company may well worke as great effect in thee VVith the good thou shalt be good and with the bad thou shalte be lyke vnto them If thou puttest deade coles amongst the quicke burning coles they will soone be on a fyre Draw thou neare vnto the burnyng coales which be the vertues of good men for thoughe thou be neuer so much wasted and coÌ„sumed by thyne owne euill lyfe yet the good meÌ„ with their vertues will reuyue thee and quicken thee agayne God did make Laban to prosper well because that Iacob was in his house which Iacob told hym saying Thou haddest but little before that I came vnto thee now hath God enriched thee by my coÌ„myng God blessed the house of Pharao the Egiptian kinge and multiplied it exceedinglie because of that vertuous yonge man Ioseph that was in it For the loue of good kinge Iosaphat Elizeus the Prophet did miraculouslie gyue water vnto the Armies of two noughtie kinges that were in his company The scripture is full of many such miraculous examples by which it is euident what they haue gayned and gotten that haue kept company with good and vertuous men S. Thomas because he did seperate hym selfe from the rest of his felowes did not see Christ when he rose agayne And when he ioyned hym selfe in company with them agayne our redeemer appeared vnto hym and so of an vnbeleeuing disciple was made a faythfull and true disciple And as much as he lost by deuyding hym selfe from the
to be esteemed for them by man but onelie by the doing of them to please God The stone is not wroughte on the owte side but onelie to make it faire to the shew and view of men Beware therefore of seekinge to please those that doe stand by to looke oâ— Seeke thou onelie to please God and to serue hym in the inward part of thyne harte And defye all vaine Hypocrisie or any other thinge that shoulde make thee to esteeeme of the vayne prayses of men HOVV GREATE A SYNNE vaynglorie is and of hovv much mischeefe that is the cause And hovv carefullie they oughte to auoyde it that doe tend to the perfection of Chistian Religion CHAP. 10. GYVE vnto thy Lord God the glory sayeth the scripture The glorye of thy good workes God him selfe doth craue at thy hande as the principall authour and cause of the good which thou doest Beware that thou vsurpest not that glory vnto thy selfe which God will not geue vnto any man Vayne glory is a greate offence vnto God And selfe loue is a verye hurtefull thinge vnto the spirituall man In euery thinge that thou doest beware of vayne glory and flye from it as from a Cockatrice who if he chaunce for to espye thee before thou espye him and so be taken vnprouided with his verye sight will cause thee to dye But yf thou espye him firste and doe consider well what vanitie is and how litle reason thou hast to take glory of thine owne doinges thou shalt get perfect victory thereof Let God be praysed in his workes and not man whoe is but a poore instrument of his grace VVill happily the axe sayeth God vaunte it selfe agaynst him that cutteth therewithall Or will the sawe ryse vpp agaynst him that worketh therewith The prayse of the worke is not to be attributed to the instrumente but vnto him that worketh with it Now if thou doest any good worke thou arte nothinge els but the instrumente which God worketh it by Beware lest thou doe attribute vnto thy selfe that honour and glory which is due vnto thy Lorde The Apostle after he had made mention of many afflictions which he had suffered in doing his duetie to God sayeth It is not I which haue done it but the grace of God which is with me The fower and twentie elders mentioned in the Apocalips tooke of the crownes from their heddes and layed them at the feete of the Lambe So oughtest thou to doe also laying the honour of thy good workes at the feete of Iesus Christ remembringe what the Prophete sayeth Not vnto vs Lord not vnto vs but vnto thy name geue glory All our workes thou hast wrought in vs O Lorde sayth Esay Nabuchodonoser which in praysing of him selfe sayed Is not this that mighty strong citie which I built by myne owne â—â—rce and power Straight wayes harde â—is voyce from heauen which sayd Thy â—â—ngdome shall passe away to thyne eniâ—ies Samson glorying in a victory which â—od gaue vnto him sayed with a iaw of 〈◊〉 asse did I slaye this greate number he â—as straightwayes so huÌ„bled and brought â—we that he was nighe deade of thirst â—â—rough the vayne glory of such workes 〈◊〉 God him selfe wrought by his handes 〈◊〉 Iob thought it a greate faulte for a man 〈◊〉 delight in his owne hand VVhich thinâ—â—ou doest as often as thou doest glorie â—ast thy selfe of any woorke that thou â—est Moyses thowght that his hand had bene â—â—ole and sounde but as soone as he put 〈◊〉 hande into his bosome it came out â—â—ayne all full of leprosie If thou doe â—â—inke that thy woorkes be good sounâ—â— doe but put thy hand into thy bosome â—â—d lay it on thyne hart consideringe with 〈◊〉 selfe what circunstances are required 〈◊〉 make euerie woorke to be good and â—â—rfect And thou shalt happelie finde that â—â—ey be partelie taynted with some spice 〈◊〉 the leprosie of vayne glorie what hast 〈◊〉 that thou hast not receyued of God Thy perditioÌ„ is of thy selfe but thy salâ—â—â—ioÌ„ is from god If thou doest looke what 〈◊〉 passed thee before tyme thou wilt â—â—de that thou hast committed some thing â—â—t thou mayest worthelie be asshamed of If thou haue coÌ„sideration to that whicâ— is now present Thou shalt finde thy selâ— in this tyme of bannyshement enuironâ—â— with infinite daungers And yf thou 〈◊〉 thyne eyes to that which is to come thâ—â— hast much to be affrayed of considerinâ— the terrible Iudgementes of God whicâ— are toward thee Thou oughtest rather to walke in feâ—â— and dislykinge of thy selfe heere in thâ— vale of miserie and teares Then be fulâ— with vaine glorie and likinge of thy selâ— synce those good woorkes whiche thâ—â— doest thou knowest not how acceptabâ—â— to God they be neyther yet how lonâ— thou shalte perseuer in them He that staâ—â—deth lett hym beware that he faule nâ—â— sayth thâ— Apostle If thou take vaine glorie of that graâ—â— whiche God gyueth thee and be prowâ—â— thereof thou shalt soone loose that grâ—â— agayne the Prophet Dauid sayeth I sayâ—â— in myne habundance that I will neuer 〈◊〉 mooued And because he trusted vaynâ—â—lie in hym selfe he fell as the same Prâ—â—phet sayth further Thou hast turned 〈◊〉 face awaye from me and strayght wayesâ— was troubled If thou doest any good 〈◊〉 all thou doest it by the power of God 〈◊〉 what cause is there why thou should 〈◊〉 boast thee of the gooddes whiche beâ—â— thyne They be those foolishe virgins 〈◊〉 haue their lampes without oyle whicâ— seeke for the vanitie and exterior gloâ—◠〈◊〉 â—his worlde If thou doest gloriefie thy 〈◊〉 thy glorie is nothinge If the Angells which haue so highe a â—â—gnitie in heauen doe seeke nothinge 〈◊〉 the honour and glorie of God how â—â—ch more owghtest thou beinge a seelie â—â—rtall man seeke to dryue from thee all â—â—ne glorie to humble thy selfe Learne â—â—ou O miserable maÌ„ to be huÌ„ble of hart 〈◊〉 thou mayest find that grace which the â—â—ll Angells lost by their vanitie pride â—HE CONSIDERATION OF thyne ovvne vveakenes and defectes and the greate labours vvhiche holie saints haue suffered here in the vvorld are vearie good remedies against vainglorie the vvhich is vvont to marre all the good deedes vvhich are vvrought by man CHAP. 11. LET hym that glorieth glorie in our lord saythe the Apostle glory not in thine owne workes for all the glorie of the seruantes of Iesus Christ ought to redownde to God 〈◊〉 geuer thereof Despise euerie vayneâ—â—â—rie of this present worlde yf thou wilt receyue the greater grace of God And 〈◊〉 more deuoute that thou shalt fynde 〈◊〉 selfe so much more hast thou cause to fâ—â—re vaynglorye and to lyue circumspectâ—â—â— Vayneglorie as it proceedeth from thâ— which is good so is it not deminished wiâ—â— that good but rather thereby increaseâ— For as our God of his infinitie goodâ— gathereth good out of that which is euiâ— So contrariwyse the malice of our
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
on the table first And afâ—ter that whiche is of the meaner sorte sâ— sayde the Stewarde of the Mariage feast aâ— Cane in Galile So is it lykewyse the common guyse of the world to begynne witâ— ioy end with sorow after But at the feaâ— where Iesus Christ is present hym selfe 〈◊〉 is all coÌ„trarie for he gyueth trouble in thâ— begyninge and after great comforte anâ— coÌ„solation The pleasant begynninges doâ— couer the euill whiche is in the worldâ— which the end doth afterwarde discoueâ— VVhen they shall talke and crie out peacâ— and securitie most of all then shall sodeinâ—lie come ruyne destruction vpoÌ„ theâ— The perfectioÌ„ of any thinge is knowâ— allwayes by the end Suche as the ende iâ— suche are likewyse the thinges that thoâ— delightest in The end of pleasures is toâ—â—ment The end of much eatinge is infirmiâ—tie And the ende of this lyfe that thoâ— delightest so muche in is nothinge but woormes and Ashes The end and conclusion of euerie mortall sinne shal be great and euerlasting torment VVYSE MAN OVVGHTE allvvayes diligentlye to consider the end of his actions to the intent that knovvinge the filthie ende that synne bringeth vvith it he maye vvell take heede and bevvare thereof CHAP. 6. MAN being once in honour and knew it not was coÌ„pared vnto the vnreasonable beastes and is become like vnto theÌ„ sayth the Prophet Dauid God gyâ—â—ge vnto man reason and prudence to â—â—esee and consider what was after for to â—â—ne and what end these vanities of the â—â—rld did tend vnto he would not take 〈◊〉 oportunitie and benefite thereof but â—â—ie beheld the preseÌ„t honour he stoode â—and did forgett the bitter payne of the partinge therefrome He remembred 〈◊〉 pleasure that he had before his eyes 〈◊〉 thought nothing on the payne that was folow after yea the payne was euen vpoÌ„â—n before he remembred it or aduysed â—n of it Ecclesiasticus sayth I sayed of 〈◊〉 sonnes of men that God should make â—â—ofe of them and trye whether they â—re like vnto the beastes or no. God maâ—â— AdaÌ„ apparell of the skynnes of beastes after his synne to declare thereby vntâ— hym that he was by his faulte made likâ— vnto them The synner offendeth God and as sooâ— as he hath done he wisheth that he had neâ—uer offended hym synce by experience 〈◊〉 findeth how full of malignitie the world is and how sorow is still ioyned vnto pleaâ—sure But why coÌ„sidered he not this befoâ—â— he synned It is the propertie of a wyseman to conâ—sider thinges in the begynninge And of foole to aduise him selfe when it is to laâ—â— A wyse man bethinketh him first but tâ—â— foole sayth I thought not thereon at all 〈◊〉 thou woldest thinke beforehande of tâ—â— vnpleasant ende whiche these worldâ—â— thinges doe bring with them thou shouâ—â—dest haue no cause of repeÌ„tance after Tâ—â— Prophet Dauid sayth I thought vpon 〈◊〉 wayes and I retourned back from the wâ—â— that I was walkinge in Of the thinkinâ— of the end of synne groweth the desireâ— forsake sinne to retorne againe to keeâ— the commaundementes of God If thou shouldest passe by a waye the whiche it had bene toulde the befoâ—â— that theues murderers did haunt woâ—â—dest thou not forsake thine intended wâ— and take some other In the waye of thâ— pleasures which now thou art entred in there be theeues which seeke to destâ—â— the grace of God in thee to take awaâ— froÌ„ thee thy meanes of meriting Take 〈◊〉 â—ouncell with thee and turne the backe â—gayne yf thou wilt escape death Assone â—s temptatioÌ„ beginneth to assayle thee coÌ„â—ider the way that it leadeth the vnto And â—f thou occupyest thyne vnderstandinge â—ell in the remembringe therof I doubte â—ot but that thou wilt soone turne backe â—gayne The Apostle sayeth That the reward of â—â—nne is death Iacob Esau were in their â—â—others wombe together and contended â—â—gether whiche of them shoulde come â—â—rth first and when they were borne Iaâ—â—b tooke Esau by the sole of the foote â—he head is the first and principall parte 〈◊〉 man and the foote is the last and extreâ—est parte of all the whole man And this 〈◊〉 the difference betwixt euill men and â—â—od The good doe take vice by the foote â—nd the wicked take it by the heade The â—icked imbrace all kynde of pleasures â—â—nours vanities And looke not toward â—â—e end of these matters But the good â—â—ke the world by the foote and doe conâ—â—â—er the bitter end of all these pleasures The pleasures and prosperities of this â—orlde doe shyne brighte like a burninge â—â—ndle whilest the flame thereof dothe 〈◊〉 but wheÌ„ the substaÌ„ce therof is wasted â—endeth with a smoke and an euill saâ—â—ur And euen so doe all these worldlie â—â—â—asures end And allthowgh the shynyng â—his vanitie doth nowe for a tyme deâ—â—â—t thee yet deceyue not thy selfe for in the end it will breede thee great affliction and much remorse of mynde In the Psalme it is writen As the smokâ— coÌ„sumeth so doe all sinners vannysh away froÌ„ the face of God And as wax coÌ„sumeth at the fier so do sinners coÌ„sume perish in the presence of God If thou be wyse thoâ— wilt prouide for that which is to come That which hath bene is an instructioâ— of that which is to come Remember saytâ— the Apostle the thinges that are passed 〈◊〉 consider thereby what is to folow after what proffit sayth he hast thou reapeâ— of all those thinges wheroof thou art noâ— ashamed Reduce in to thy memorie hoâ— vnfruitfull the tyme which thou hast speâ—â— in the worlde hath bene vnto thee Anâ— looke thou retorne not agayne to thy foâ—â—mer follies Allthoughe thou doe lyue iâ— the greatest glorie of the worlde yâ—â— thinke that it must soone haue an end Thâ— vayne muste those worldlie pleasures 〈◊〉 which haue so vayne an end The Prophet Dauid sayth They hâ—â— yet in their mouthes their meate and thâ— anger of God fell downe vppon theâ— These worldlie men likewyse begynneâ— sooner to tast of the vayne pleasures 〈◊〉 this life but the Iustice of God doth coâ—â— vpon them and chastise them for thâ—â— sinnes And since that afflictioÌ„ is thus ioâ—â—ned to all worldlie thinges consider 〈◊〉 end in the begynnynge and forsake the vanities thereof betymes HOVV MAN OVVHGT NOT to muche to be aggreeued vvhen men doe murmure against hym Nor reioyce ouermuche of prayses that be gyuen vnto hym for before the face of God the iudgemeÌ„ts of men doe neither hurt nor good CHAP. 7. CAST thy care vpon God sayth the prophet and he will reeleue the. Let all thy care be to please God and theÌ„ thou shalt not be lifted vp with the vayne prayses â—f men nor beaten downe or troubled â—hen they speake euill of the. The occasion whie their euill speeches â—oe offend the is because thou pretendest â—ith thy selfe to please and content them â—nd the cause for which their prayses doe 〈◊〉 much delight the is for that
but that his last hower may be before to morow come And synce thou knowest not whether thou shalt lyue vntill to morowe or no thyne hower beinge â—o vncerteyne turne thee betyme to amendment of thy lyfe lest by deferring of yt vntill the end thou mayest be sodeinlie taken with death wheÌ„ thou woldest seeke for tyme place to doe thy penance in and canst after fynde none A DISCOVRSE HOVV NO maÌ„ ought in this lyfe to put trust in any vvorldlie thinge shevvinge that there is no assurance or stabilitie in any vvorldlie thinge but all thinges in this vvorld are vnstable and full of vanitie CHAP. 40. PVT not thy trust in Princes nor in the sonnes of men for there is no safetie to be founde in them sayth the prophet In no lyuelie creature nor noble parentage or other dignitie owghtest thou to put any trust vnlesse thou wilt be deceyued troubled and disquieted for all is full of vanitie VVherein trustest thou o thou worldlie maÌ„ Trust not in thy greate force synce there haue bene so many valiaÌ„t captaynes in the world of whome wee haue now scarse any memory left to vs. The scripture sayth That the mightie men shall suffer mightie punishement Vaunte not thy selfe in the vanitie of thy greate actes and worthie deedes done by thee It is a vearie follie thy lyfe being so short as it is to make statelie palaces when as our forefathers liued many yeares in simple and meane cotages Iheremy sayth woe be vnto hym that buildeth his howse vpon vnrighteousnes Esteeme not of thy horses well set out and furnished nor the vayne pompes of this world since God sayth woe be vnto you that be riche in Syon and doe put your trust vpon the hill of Samariâ— and doe enter so gloriouslie into the howse of Israell Set not your hartes vpon banqueting and feastinge as many vayne folke doe which doe spend their dayes therein and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Babilon nor remembreth not his wordes sayinge woe be vnto you that rise vp earlie to eate and drinke and to haue pleasant musicke in your howses and haue no regard vnto the workes of our Lorde Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bodelie bewtie since it is written All outward grace vanitie and bewtie are deceytefull Doe not put any confidence in the nimblenes and agilitie of thy bodie nor in any other externall thinge for in these thinges the vearie brute beastes doe goe beyonde thee and exceede thee Asael which ranne like vnto a wilde deare of the wood was slayne in the folowing of Abner And these outward graces and qualities of the bodie haue bene to many men cause of their distruction and death Make not any greate accompte of thy learnynge and knowledge for since no man lyuing is comparable therein with the vearie deuills them selues who for all that their knowledg cannot delyuer them selues from the paines of hell In nothing of this miserable world doe thou put any trust for all is vanitie and vearie mere follie It is a greate want of wisdome to gyue iudgement before thou doest heare both parties And yf thou doe recken all these wordlie thinges for good why thinkest not thou the thinges pertenynge to God to be as good VVorldlie men doe gyue their sentence in fauour of the worlde approuinge and esteemynge much of the mucke of this earth because they neuer harde that parte which longeth to the spirite once speake on gods behalfe They thinke the world to be good neither hearing nor seeinge any thinge for gods parte Sainte Paule saide If thou diddest tast the sweetenes of the spirite thou woldest abhorre all fleshlie tast And yf thou diddest but tast likewyse of God thou wouldest coÌ„demne and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode thou takest liking in the bitter and harsh tast of this miserable world Dispise these vanities and put thou no trust in the lyeng nor in the deceipte of this present world that thou mayest get the eternall and true ioyes of heauen The end of the first parte OF THE CONTEMnynge of the vanities of the vvorlde The second parte VVherein is conteyned hovv peruerse the vvorldlie customes are He shevveth first the vvorld to be full of deceipte false shevves and lyeng and hovv it is enemy to all that loue it lading all those that doe esteeme it vvith infinite miseries and calamitieâ— CHAP. 1. DOE not loue the world neither the thinges that be of the world sayth Saincte Iohn He that knoweth not the malice of any thing lyueth in so much more securitie as he feareth lesse the harmes that thereby may come vnto hym Therfore it is meete that thou sholdest know the conditions of the world to the end that when thou knowest it thou mayest the better beware of it The deceytes thereof be vearie manifest and the euill qualities that it hath cry out to all the world How little ought that to be esteemed which gyueth poysoÌ„ to all those that enter into amitie with it And all those that doe ioyne them selues vnto yt it infecteth with contagious pestilence How many doth it deceyue how many infinite people doth it make quite blinde VVhen it flyeth away it is nothing when it is seene it is but a shadow and when it ascendeth vpward it is but a smoke Vnto fooles it is sweete and to them that be wyse and discreete it is vearie bitter They that doe loue it knowe not what it is And they that doe hate it doe see throughlie into it To knowe it well as it ought to be knoweÌ„ one must stand farre of from it for they that drawe to neare vnto it neither doe know it nor theÌ„ selues It bringeth furth much mischiefe and is cause of infinite miseries It blindeth those that drawe neare vnto it and vnto hym that is not well ware of yt it mynystreth matter of much heauie care It hateth those that doe loue it It deceyueth those that doe trust it It persecuteth those that doe serue yt It afflicteth those that be freÌ„ds vnto it It doth shame to those that doe honour it And it forgetteth those that be myndefull of yt More cause haue wee to hate it when it most loueth vs then when it openlie persecuteth vs. The more familier that it is the more daungerous And much worse is it when it fawneth vpoÌ„ vs then when yt flieth away from vs. Eyther must wee laughe at the world or the world laughe at vs And they that contemne not the world shal be contemned of the world VVoe be vnto them that do trust it happie be they that doe despise iâ— It is both to be feared to be fled from The lyfe thereof is deceytfull the trauayll vnprofitable the feare continuall
remoue it thence and carrie it vp to some higher roome But God him selfe telleth thee that thyne hart is corrupted and cast away here in these lowe base thinges of this world and therefore wold haue thee to lyft it vp toward heauen and yet arte thou vnwilling to doe it Flie from this vnholesome and contagious place that thou mayest lyue for euer in the lande of the liuinge IN NOTHINGE DOTH THE vvorld keepe any assured stay but coÌ„tynuallie in euerie thing maketh nevve alterations and chaunges therefore ought not any man to put any trust in it but onlie to place all his confidence in God CHAP. 25. THOV hast moued the earth and it was troubled close thou vp the ruptures thereof because it is so sore moued and shaken sayth the Prophet Dauid The mutation chaunge which the world maketh so often were sufficient to make it breake in peeces If a conyng carpenter or mason wolde tell thee that the house where thou dwellest were like to falle downe woldest not thou quickelie get thee out of it But God hym selfe who is the cheefe workeman of all doth tell thee that both heauen and earth shall passe away And S. Iohn sayth This world doeth passe away and the concupiscence thereof The three pillers vpon which the world is borne vp sayth S. Iohn are pride couetousnes concupiscence of the flesh Doest not thou see â—owe these three pillers on whiche the â—orlde standeth doe tremble and shake And yet wilt thou stand still and not flie â—way Honors and vanities doe falle away â—nd are moued and remoued euerie day â—arke how many chaunges and variations â—here haue happened in these honors of â—he world first the monarchie of the world â—egan with the Assirians but it stayed not â—here longe but passed thence to the Perâ—ians from them agayne it went to the Greekes and contynuinge still in chaunge â—nd alteration came at last vnto the Romaynes and at this present the Empire is â—mongest the Almayns Now yf the whole Empire which standeth vpon the highest â—oppe of worldlie honor hath gone so often aboute what thinge is there iâ— this world that a man may accompte to be stable and firme Riches and all sensuall delightes be much more subiect to mutabilitie and doe sooner passe away Seeing then that the pillers of the worlde doe tremble and â—hake and be so frayle and moueable it is â— daungerous thing for to lyue in a world that is so mutable and so ready to moue continually thou must flie away excepte â—hou be contented that it sholde fall vpon thee and kill thee If the worlde which is alwayes in readines of falling be so much beloued what sholde it then be if it were quiet and staâ—ble How woldest thou forsake it if it weâ—â— fayre and bewtifull if thou doest now 〈◊〉 much esteeme it being foule and filthieâ— VVhat pleasure woldest thou take in it if it sholde bring thee fourth sweete flowers that takest such delite in these thornes and brambles Thou wilte not forsake the worlde but continually follow it and yet doth the worlde still forsake thee put not thy trust in these presente thinges which in truth can not well be called presente beinge in continuall motion and neuer standing still Doe not thou take that for good quyetnes wherein there is not any perfecâ—â— rest at all if thou doest loue those thinges that be moueable thou must not looke 〈◊〉 be thy selfe immoueable The sayler whether he will or noâ— must needes moue when the shippe moueth all thinges iâ— this lyfe be moueable and not permaneâ—â— to day they be to morow they be not so that thou canst not haue any perfecte and assured contentment in them The name that doth most aptely expresse almighty God is this worde Esse to be He that is sayed Moyses hath sent me vnto you speakinge of God who sent hym to kynge Pharo Of a mutable maâ— the comon vse is to say that he hath not the being of a man and therefore men will auoyde to haue any dealinge with hym And euen so is the world It were good for â—â—ee therefore not to haue any thinge to â—â—e therewith or to enter in to any frendâ—â—ipp with it Loue those thinges that are â—f continuance and beinge and not those â—â—inges which for their variatioÌ„ chaunâ—ing haue no perfect being at all It is a daungerous thing for thee to â—yue where contynuall earthquakes be â—oe not build thy house where Cities doe â—â—se to falle and kill the inhabitantes â—uyld vpon a sure grounde where thou â—ayest lyue quyetlie and in good safetie â—et thy care be to buyld thy house in â—eauen which thou mayest be sure is allwayes firme and quyet The wynde of flaâ—erie which is inclosed within the bowels of the earth which be the Pallaces of Princes and the houses of greate men when it seeketh to breake out to ascend â—o honor and highe dignities is the cause of these greate earthquakes in the world Make not thou thyne habitatioÌ„ in so daungerous a place Seeke not to dwell in the Pallaces of kinges and Princes for ther are contynuall earthquakes by reason of the greate wyndes of ambition that are there kepte vnder and couered with hypocrisie which breaking out at the last doe cause great disorders and vnreasonable turmoyles Thou shalte dayly see in the worlde continuall alterations and almost euery houre new chaunges some thou shalte see riche to day that were poore yesterday and some as poore agayne that were bâ—fore very rich if thou doest laugh to day make no great reckening thereof for thâ—â— mayest happely weepe to morrow so muâ—table is the worlde that it will this day shewe thee a good countenance and 〈◊〉 morow agayne not once looke vpon thee The sunne shyneth brighte and cleare iâ— the morning but strayghte way cometh there a clowde and turneth all the fayâ—â— wether into a tempeste VVhat is all this but for our instruction to teach vs that iâ— this worlde there is no stabilitie but greaâ— chaunge alteration in all thinges of this world All hangeth in doubtefull ballance and such entermedling is there in it that pleasure is no sooner paste but strayghte way entreth sorow and displeasure The mutabilitie that is in the world is iâ— nothing better expressed then in the vsage and handling of our blessed Sauiour whome the people receyued in the mornynge with greate feast and ioye and in the euenyng folowinge was forsaken of them all They went with greene bowes to receyue hym and to welcome hym in and within fower dayes after with dried bowes they knocked hym on the head They tooke of their garmeÌ„ts and strawed his way with them as he sholde passe by and shortlie after they spoyled hym of his owne clothes both to beate hym and to crucifie hym They sayde first blessed be he that cometh in the name of our Lorde And sodeynlie after they chaunged their voyce and cryed out alowde to Pilate that he sholde
perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride 〈◊〉 hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that 〈◊〉 few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who 〈◊〉 poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that 〈◊〉 euill to him selfe vnto whom will he 〈◊〉 good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none 〈◊〉 worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that 〈◊〉 couetous 〈◊〉 sparing of his goodes is of his honor 〈◊〉 credite ouer lauish and prodigall and 〈◊〉 that maketh the straytest accompte of 〈◊〉 money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much 〈◊〉 be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh 〈◊〉 selfe seruante and bondslaue to the 〈◊〉 riches and mucke of the earth Ecclesiasticus sayeth There is not 〈◊〉 worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in 〈◊〉 Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for 〈◊〉 hourding and keeping vp still all that 〈◊〉 getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie 〈◊〉 greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of
stone doth loose his vertue being put vpon thy selfe but if that thou puttest it vpon God it groweth and increaseth Of thy great conuersing with thy selfe groweth thy much louing of thy selfe and so if thou woldest conuerse with God thy loue to him wolde increase A man that is all his lyfe longe broughte vp in a feelie sheepe cote waxeth so blinde in the lyking thereof that he thinketh that place to be better then all other places in the world besides In lyke maner by thy much conuersing with thy selfe thou growest in loue and lyking with thy selfe Thou neuer intreatest of any thing but that which toucheth thy profit thou medlest not with any matter but that which concerneth thy commoditie And thus beinge alwayes busied aboute thy selfe thyne owne matters thou growest into an ouer greate likinge and loue with thy selfe If the Apostle did so much loue God that he saide nothing could seperate hym from Christ doe not thou marueill thereat when hym selfe saide also our coÌ„uersation is in heauen The holie Apostle conuersed much with God and little with hym selfe and therefore he loued God much and hym selfe but a little Let thy mynde runne still vpon God be thou alwayes occupied in thinking of him by some deuowâ—e prayer or holie meditation and by the meanes of such good exercises it is impossible but that thou shalt loue God being such as he is when thou diddest by much exercises bestowed aboute thy selfe and conuersing with thy selfe falle in loue with thy selfe being such as thou art By these two loues there are two cities buylded The loue of God with the despisinge of thy selfe is the one and the loue of thy selfe with despisinge of God is the other And betwene both these that is betwixt God and thy selfe standeth thy will which the nearer that it draweth vnto thee so much goeth it further from God And so much as it draweth nearer vnto God so much goeth it further from thee by the despisinge of thy selfe And contrariewise it may growe so neare vnto thee by the greate loue that thou bearest vnto thy selfe that it may growe vnto the despisinge of God Had not these two pronownes so much rayned meum tuum myne and thine there had not bene so great discorde and disagreement in the world as there is Selfe loue is cause of all debate and discorde in Cities and ciuill places And because many loue their owne proper commoditie more then thee common profit of others therefore be there so many defectes and so greate decay in the common welth The Apostle sayth that in the latter dayes there shall come men which shal be greate louers of them selues couetous proude blasphemous persons and full of â—ice And of all this mischeefe whereof the Apostle speaketh selfe loue is the â—earie cause cheefe grounde and therefore he set it in the first place as the vearie foundatioÌ„ whereupoÌ„ all the rest did stand Nothing doth a man so much harme â—s to haue his owne will That is the foundation whereon resteth the whole disorder of synne and whereupon the â—oue of the world doth settle and stay Take away that foundation of selfe loue â—nd downe will all the walles of Ierico falle which be the vanities of this world and the follies which thou hast so much esteemed THE TRVE PERFECTION of a Christian consisteth not onlie in despisinge of temporall thinges but he must also despise hym selfe and vvholie deny his ovvne proper vvill CHAP. 10. HE that will folow me sayeth Christ let hym denye hym selfe The vearie way to come vnto Christ is to conquere thyne owne will To suffer necessitie with patience and not to seeke thine owne proper commoditie The very true seruante of God seeketh not his owne interest but the glory and honor of God In all thy good deedes thou must seeke to please God and thou shalte receyue therefore greater benifites at his hande let him be the beginning and ende of all thy workes to the ende thou mayest not loose the fruyte of all thy trauailes It is a daungerous disease to haue to greate a loue to thy selfe he that seeketh him selfe is sure to finde him selfe good workes which be done for godes sake doe glade the conscieÌ„ce illuminate the vnderstanding and deserue increase of grace Many doe despise the exterior thinges which they haue but for all that they come not vnto the perfection which the gospell requireth which is the denying of them selues whereby it appeareth that â—hey haue not yet caste away their owne will because they doe keepe still with them some of that selfe loue which made the snare wherewith they were first taken The true seruante of Iesus Christ must not onely make small accompte of â—is temporall goodes but he must also set â—ittle by him selfe that he be not hyndered â—hereby in his way toward heauen Let hym learne now by the grace of â—he holie Ghost to ouercome hym selfe â—hat hath learned before to despise all worldlie thinges This is the perfect reâ—ouncinge of a mans will when he is with â—art contented to despise hym selfe and â—ot seeke for any comforte in any thinge â—f this worlde If thou doest seeke thyne â—wne profit or temporall commoditie â—hou arte not yet perfectlie mortified vnâ—â—ll the seruante of Iesus Christe doth â—hroughlie deny hym selfe he deserueth â—ot to receyue the heauenlie comforte Many that haue had at the first some â—euotion and spirituall consolation haue â—herein contynued for a shorte tyme but â—fter when they perceyued their deuotioÌ„â—n prayer to haue fayled them and therewithall their spirituall consolation which â—hey soughte after to haue decayed in them as men not contented therewith haue gyueÌ„ theÌ„ selues to the world agayne which they had before cast of And thâ—â— they tooke no profit by all that they did because they had not gotten the perfectâ— victorie of them selues nor throughliâ— mortified them selues they wolde not bâ— contented wholie to forsake them selueâ— Set onlie before thyne eyes the seâ—â—uice of god And then thoughe thou doeâ—â— not sensiblie perceyue any present coÌ„foâ—â— in that which thou doest yet ought it 〈◊〉 be a sufficieÌ„t comfort vnto thee to know and to remember that thou art occupieâ— in his seruice and that it is his will thaâ— thou sholdest haue no further comforâ— thereby then he shold thinke expedieâ—â— for thee Thou must vtterlie denye thâ—â— selfe in all thinges that thou goest abouâ—â— yf thou wilt throughlie profite in the serâ—uice of God Many wil be well contenteâ— to deny them selues in certayne thingeâ— but not in all They wil be obedient in aâ—â— thinges that shall like them but in thosâ— thinges which stand not with their likinâ— there they will stagger at it and will noâ— cast of them selues nor deny them selueâ— as they ought to doe But thou must in aâ—â— thinges be readie to yeld vnto gods wiâ—â— and vtterlie forsake thy selfe and thyâ—â— owne will That carefull marchante which thâ— gospell speaketh of was well contenteâ— to
in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and â—â—y forehead downeward So there are in â—â—an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe â—â—â—e is lyfe the other is death Lyfe is the holowe glasse which shewâ—â—th thy face cleane contrary to that it is in â—â—eede it sheweth thee to be sound strong â—nd lustie and that thou shalte lyue many â—â—eares and all is but vanitie and lyes If â—hou espiest therein fresh lustie youth doe â—ot thou truste therein for it is very deâ—eytfull Bewtie is also very deceytfull â—hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to â—e some greate thinge but it is in deede contrary to that which it semeth and reâ—resenteth But the state of death is the very playne and true glasse which sheweth â—hinges truly as they are in deede without â—ny deceyte at all If thou wilte therefore O man know â—ruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy wordâ— vayne in thy workes faultie in thyne appetites filthie and finally in all thy doingâ— vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to knowâ— thy selfe at all The humble knowing 〈◊〉 thy selfe is more worth then to knowe aâ—â— much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâ—ie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâ—ed in sinne inuironed aboute with all â—aungers and going toward thy graue Iob sayeth I am likened vnto myre â—nd to the snuffe of a candle Let the light â—f Gods grace shyne vpon thee and then â—halt thou knowe who thou art thou sayest â—hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly â—lthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so â—uch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abidâ— hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I coÌ„ceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accoÌ„pted rather a death then a lyfe There is no creature more pooreâ— then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall eueÌ„ froÌ„ the sely beastes backes And that which he liueth on his vearie meate must he beggeâ—â— of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of theÌ„ selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and â—â—eth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this â—e may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace â—or quietnes for he can not continuallie â—tand still nor alwayes walke nor alwayes â—leepe or watch wheÌ„ a maÌ„ is best in health â—e hath a thousand infirmities which be â—unger thurst sleepe wearines and other â—ecessities wherewith he aboundeth as â—olde heate tempestes lightnynges thunâ—ers pestilences poyson serpentes daungers by sea daungers by lande sorowes â—ickenes and death VVho cold be in more safetie then â—â—ly the Priest of God was and
yet sitting â—uyetlie in a chayre in his owne house he â—â—ll and brake his necke So little suertie â—s theâ—e any where to be founde The sleepe which thou takest for thy cheefest quyet and repose is full of false â—maginatioÌ„s and vayne dreames whereby â—hou art often tymes molested It is an â—nmeasurable blindnes and A vearie exâ—reeme follie to loue this vyle miserable world so full of many miseries where yf â—ny good be it is myngled with infirmitie sorowes and calamities which are to those that take delight therein the vearie begynninges of the perpetuall greate miseries and paines of hell It is an easier thing to suffer any miserie then still to looke for yt and expect it And seeing that thou lookest euerie day for the senteÌ„ce of death thou must needes perceyue thereby the miserie of this preâ—ent lyfe which thou now enioyest So in scripture this lyfe is not properlie called lyfe nor this corporall death is called death but sleepe God ordeyned that this lyfe shold be so paynefull to the end that thou mightest take a loue to the other lyfe which is to come Consider how this lyfe was gyuen thee as it were a shippe for to carry thee like a trauayllour throughe the tempesteous seas of this worlde wherein thou wert to endure many daungers to the intent that thou mightest more earnestlie desire the other lyfe which is the sure harborowgh and glorious hauen of heauen If this lyfe shold haue bene all prosperous pleasant it wold so haue drawâ—â— a man to the loue and likinge thereof that he wold quyte haue forgotten the veariâ— true lyfe for the which he was in deedâ— created But the miseries which thou sufferest and the difficulties which thou endurest and arâ— compassed aboute withall doe inuite thee to the loue of heauen The paynes which thou abidest here coÌ„pell thee to make haste vnto God The afflictions which thou doest here suffer what doe they seeme to crye and calle vpon thee but that thou sholdest not loue this miserable lyfe Cast not the ancker of thyne harte vpon such moueable and vncertayne coÌ„modities as this lyfe bringeth forth It is for thy benfite that God doeth compasse thee aboute with so many miseries to the end that thou sholdest keepe in memorie and haue alwayes in thy mynde that this is not the lyfe which thou wast created for Here art thou made subiect to contynuall contention trouble to the end that by thy conqueringe of them thou mayest get a crowne of glorie He wold haue that this lyfe shold be paynefull vnto thee and full of busines for asmuch as thou being by nature a frend and a louer of rest and quyetnes thou sholdest take pleasure and delighte in the true rest of heauen IT IS NOT SVFFICIENT onlie to knovve that there is a God but requisite also for vs to vnderstande all such particularities as his deuine Maiestie vvill gyue vs leaue to knovve CHAP. 15. MYNE eyes doe now beholde thee and I doe pennance in ashes sayth holie Iob vnto God Synce thou wast made to knowe God open thyne eyes to the end thou mayest know hym Of the knowledge of God cometh the knowledge of thy selfe and by the knowing of thy selfe groweth the knowledge of God and therefore sayed Iob Myne eyes doe beholde thee and for that cause in ashes I will doe pennance By thy knowing God thou arte moued to reuerence him and if thou knowest him not thou doest aâ— he doeth that passeth by a greate Prince and for wante of knowing him passeth by him without any reuerence gyuen him The poore country man meeteth with the King in the fielde and talketh with him and doth no duetie vnto him because he knoweth him not Marueile not that the holy men of old time did so humble them selues when they came before the presence of God for they knew him to be the Kinge of heauen and therefore they fell flatte prostrate on the grounde before him and doe thou most hartely pray vnto God with teares that he will gyue thee the grace to know thy selfe Doe not thou deceyue thy selfe by thinking that thou doest fully know God when thou doest but knowe onely that â—here is a God and beleeuest that which holy Church beleeueth A rude rusticall â—heepeheard that neuer wente further then his flocke and his sheepe cote may haue 〈◊〉 certayne grosse knowledge of the kinge when he heareth other men reporte of him that he is rich and mightie and hath â—ower to punnish others whereby he conceyueth some reuerence ought to be gyuen him If thou doest know no more but that he is God thou wilte make but small accompte of him but thou must knowe also that it is he which doth minister iustice and that doth punnish thee when thou offendest to the ende thou maiest feare him â—hou must knowe his great mercyes to the â—ntent thou mayest put thy confidence in â—hem thou must learne to know the great â—reasures which he hath in store for his frendes that thou mayest thereby the rather fullfill his will Thou must further also consider his great goodnes that without any merite or desert of thyne or without any neede that him selfe had of thee came of his owne voluntarie good will to seeke thee and with his infinite greefe and paynes to redeeme thee because he did so dearely loue thee Consider also his greate power his wisdome and his infinite greatnes by all which thou mayest gather occasion to reuerence him to feare him and to serue him If thou beleeuest God to be good seeke with all diligence after that goodnes and all that which thou knowest to be in him God wolde not haue any other beastâ— offred vp in sacrifice to him then such aâ— did ruminate or chue their cudde which is mente by such men as doe contiÌ„nually meditate in their minde and reuolue by contemplation the perticularities of such thinges as God hath created that by those meanes they may come to the more perticuler vnderstanding and distinct knowledge of our Lorde Labour to knowe thy God and thy Lord. It is written that the eyes of a wyse man doe stand in his head VVhich is not ment by the bodely eyes for both the eyes of the wyse man and of the foole too doe stand in their head but it is ment by the eyes of our vnderstanding which the wyse man hath alwayes fast fixed in that head â—hich is by the Apostle sayde to be Iesus â—hrist hym selfe VVilt thou know who God is beâ—olde who thou art by hym and beholde â—ho he is by thy selfe Thou must take â—way the earth whiche the loue of the â—orld hath set before the eyes of thyne â—nderstandinge yf thou wilt knowe him Before that God made hym selfe â—nowen vnto Moyses he commaunded â—ym to plucke of his shoes God will neuer â—t thee knowe who he is except thou first â—emoue away from thee all thy worldlie â—ffections VVhen our redeemer did reueale his â—lorie vnto his
feare of God liuinge amongest so manie daungers as the Apostle maketh mention of in his Epistle to the Corithians VVEE MVST BE OBEDIENT vnto the commaundementes of God vvithout any greate seekinge to knovve the causes of them vvee must also be content to yeld our obedience to our superiours althoughe they be in diuers respectes inferior vnto vs folovvinge the example of our Sauiour vvho vvas obedient for vs vnto the death CHAP. 30. VVho is this vnto whom both sea and wyndes be obediente Sayed certayne saylers that talked of Iesus Christ. Here art thou taught â—o be obedient vnto him vnto whom the â—nsensible creatures be obediente It is maruayle that man sholde not willinglie obeye him whom the seas and wyndes obey The greatest signe of true mortification is obedience the greatest despisinge of the world is this to be ready for Christ â—o forsake wholly thyne owne will it is the beste thinge that thou canst gyue vnto him Thou must not thinke much to be subâ—ecte vnto any body that is set oâ—eâ— thee for the loue of Christ seeing it is written of him selfe That he was subiect vnto Ioseph and to his Mother Thinke not the yoke of obedience to be any greate burthen when the Sonne of God him selfe was obediente vnto death If thou doest but consider how much more mightie Christ was then they vnto whom he did obey thou wilt not thinke it an hard thing for thee to obey them that be meaner then thy selfe But because thou thinkest not of these things therfore thou arte greeued to be obedient vnto one that knoweth lesse then thy selfe yet in deede it is nothinge for thee being but a man to obey another man for gods sake when God hym selfe became obedient vnto man for thy sake If it seeme a sharpe thing vnto thee to obey him that is appoynted ruler ouer thee yet the loue of God will conuerte all that sharpenes into sweetenes If thou doest but annoynte the hooke of the dore with a litle oyle when 〈◊〉 maketh a noyse in the opening and shutting it wolde goe easely and make no noyse at all and iâ— thou doest murmure and grudge agaynst thy gouernor annoynte thyne harte with the holy Oyle of Gods loue and thou wilâ— be well contented in silence and with all sweetnes of spirite to doe all that shall be commaunded thee God sayeth to his holy Prelates He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sente me So as the prelate is here in Gods place and that which he commaundeth thee God commaundeth thee also if it be not repugnant vnto Gods lawe thou must reâ—erence God in him and although that â—he person be many tymes bad yet is his office and calling holy Dauid honored Saule because he was â—is king and gouernor although he knew â—im to be noughte and reiected of God God strake the harte of Dauid with some â—ompunction when he had done no more â—ut cut a peece of his garment away How 〈◊〉 it lyke that they shall escape the chaseâ—â—sement of God that doe rente all their â—ulers garmentes in peeces by their open murmuring and repining at them when â—hey be as Saule was sinners Recommend â—â—y ruler vnto God and obey him simply â—â—th it which he shall commaunde thee The obedience of AbrahaÌ„ is coÌ„mended â—n scripture because when God promysed â—ym that many people sholde discend â—rom his sonne Isaacke yet he coÌ„maunded â—im to offer him vppe to him in sacrifice â—ontrarie to his former promise Abraham â—ight haue tolde hym that he colde not â—ulfill his commaundement because it was â—ontrarie to that which he had tolde hym â—efore but he helde his peace and was â—bedient referringe all to gods prouideÌ„ce â—or the good obedient person a thoughe that which his superiors commaundeth doe seeme vnto him to be but some fonde thing yet if it imply no sinne in it he must with silence obey thereunto subduing hiâ— owne intelligence and makinge it agreeable vnto his superiours Thou must not be iudge vnto thy gouernour nor take on thee to know the cause of that which is commaunded thee for God liketh better to haue humble obeyers in his house then busie inquirers Be thou no curious disputer of that which shal be commaunded thee The begynninge of all our miserie was Euaes curious disputinge aboute the commaundement of God her supreme gouernour The deuill reasoned this with her why did God commaunde thee that thou sholdest not eate of the tree of lyfe If shee had bene a good obedient person shee wolde strayght wayes haue made answere I knowe well it is commaunded mee that I shold not eate of it and to mee it apperteyneth not to knowe the cause thereof it is my duetie to obey hym since he is my God and my creator and it sufficeth mee that am but a subiect to knowe onely that it is the will of my superiouâ— But when Eua went aboute to dispute the matter at large she vtterly vndid her selfe It is a subiects parte to obey and not to dispute and argue the cause why Hold thy peace and obey gyue no answere 〈◊〉 thy aduersarie that asketh thee whie for if thou doest thou wilte be soone ouercome Let thy will be all one with thy superiours will for thoughe the man that coÌ„maundeth thee be but of meane goodnes and capacitie yet the thinge that he coÌ„maundeth being with good will obeyed on thy behalfe shall throughe thy obedience be cause of much profit and merite vnto thee And yf thou be obedieÌ„t it wil be greate cause of thy quyetnes also Take away thyne owne will that is a burthen and a trouble vnto thee and resigne it inâ—o thy rulers hande and thou shalte be well â—eased thereby It is a greate quietnes to haue charge of nothinge The religious men haue an â—appie lyfe when the inferiors doe lay all the burthen of their bodely cares vpon â—heir superiors backes that they may the whyle gyue them selues more freely to the seruice of God and the workes of the spiâ—ite But the prelates them selues that haue â—he charge in their hande can not inioye â—he lyke prerogatiue and benefite They â—hat wholly addicte them selues to the worlde vnderstand not what this meaneth neyther doe they taste anye thinge what sweetenes there is in humble obedience They that haue not tasted what pleasure it is to be obedient for Christes sake doe loue to be superiors them selues and doe flye away from all quyetnes of spirite and fondlie doe thinke that they shall finde quyetnes in the myddest of all their cares and busines The obedient persons be they onely which doe enioye the libertie and freedome of the spirite and celestiall consolation Many doe choose out places of consolation accordinge to their owne willes supposing to finde comfort and contentement there but there they haue founde cleane contrarie and haue bene much discomforted and other good obedient persons doe willingly goe to places voyde
neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred