vncleanes of their owne sinnâ—â— and wickednes and neuer saye worde 〈◊〉 any mans vertue nor speake any thingâ— of their neighbours good deedes but 〈◊〉 the night when it waxeth darke they makâ— a loude and an euill noyse and doe pubâ—lish all that they can their neibours faultâ— and defectes A good man is better then much riâ—ches He that taketh a mans temporâ—â—â— goodes from him onely bereueth him 〈◊〉 some welth but the murmurer taketh from â—im his good name which is farre more â—orth and he that doth murmure agaynst â—â—y man doth more harme vnto him then â—hen he doth persecute him by stronge â—â—nde by so much as the goodes of the â—â—ule be better then the temporall goodes â—f our body the handes doe onely hurte â—â—e body but the tongue doth hurte vnto â—â—e soule the handes can doe no hurte to â—â—em that be farre of but the tongue spaâ—â—th no man neyther farre nor nigh the â—â—ndes doe alwayes spare those that be â—â—ade but an euill tongue spareth not eâ—â—n those that lye buried in their graues This vyce is verie dangerous beâ—â—use it is without remedye All other â—â—rmes done vnto man easely receyue saâ—â—â—faction sauing the harme that is receyâ—â—d by infamie that which is taken away 〈◊〉 thefte from any man may soone be reâ—â—red hym agayne but not so of a mans â—â—od name impayred by an euill tongue 〈◊〉 althoughe that the defamer doe vnsay â—â—t agayne which he did sclaunderouslie â—â—porte before yet is the nature of man so â—â—ch the more inclined to heare euill theÌ„â—â—od that the first euill conceyued opiâ—â—â— will not be so rooted out of the minde 〈◊〉 that there will some what thereof reâ—â—yne behynde still All euill is so highlie â—eleued that what good soeuer is after â—â—ported of him that was before defamed â—â—l scarse euer get any sufficient credite The prophete sayeth Their tongues were sharpe as any adders and the poysoâ— of serpentes was vnder their lippes Theâ— eate of the earth as serpentes doe for theâ— doe alwayes mayntayne their poyson 〈◊〉 the very basest and vilest thinges that theâ— can espye in their neyghbours The stone that fell from the hill which Daniell speaketh of strake the image oâ— kinge Nabucodonozer in the feete whicâ— were made of claye it neuer lighted oâ— the heade which was made of golde noâ— the armes which were of siluer but on thâ— feete which were made of earth whereâ—unto the murmurer may be well resemâ—bled for he neuer findeth matter to talkâ— of but of his neighbours defectes and nâ—uer will speake worde of any vertue oâ— good gifte that is in any of them The prophet Dauid asked this question saying VVhat man is he that woldâ— haue lyfe and desireth to see good dayeâ— And because that all men desired it thâ— prophete sayeth immediatly in the neâ—â— verse folowing Keepe thy tongue froâ— speaking euill and let not thy mouth vtâ—â—â— any falsehoode God made not thy tongue of bone nor of any orher harde substance but 〈◊〉 tender flesh because thy wordes sholde bâ— tender and sweete and not roughe noâ— sharpe God did so sharpely correcte the murmurers that he sayed vnto Moyses Noâ—â— of you that haue murmured agaynst me iâ— â—â—e desâ—rt shall euer enter into the lande â—f promyse And so of sixe hundreth thouâ—â—nd of them which came out of Egypte â—â—eir entred into the lande of promise but â—nlie two persons But into our lande of â—romyse which is heauen there shall not â—he murmurer enter at all â—VHERE THERE IS MVCH curiositie vsed of inquiring after other mens doinges there vvill neuer be good rest nor quietnes and of curiositie doth murmuringe grovve and despisinge of our neighbour and the curious person is of all men euer misliked CHAP. 23. MY vertue had forsaken me and the light of myne eyes is not with me sayth Dauid He sayth not here that he had lost his eye sighte but that the light of â—â—s eyes was not with hym for that he had 〈◊〉 them abrode farre of to see what other â—â—en did If thou hast any desire to profit in â—â—e seruice of God thou must take greate â—eede that thou makest not two earnest â—â—quirie after other mens doinges And if thou desirest to lyue quietlie and contentedlie be not two curious 〈◊〉 inquisitor after the lyues and deedes 〈◊〉 others Thou shalt neuer haue peace 〈◊〉 mynde nor tranquilitie of harte if theâ—â— doest gyue thy selfe to beholde and 〈◊〉 marke the lyues of thy neighbours And 〈◊〉 thou lookest not well to the auoydinge 〈◊〉 this faulte thou wilt be euill thought 〈◊〉 of all men Therefore as sone as the Proâ—phet had saide that the light of his eyâ—â— was not with him he saide by and by after in the same Psalme My frendes and 〈◊〉 neighbours did seperate them selues faâ—â— of from mee And that for verie greaâ— cause and of good reason for he that meâ—â—â—leth and is busie in other mens matters 〈◊〉 euill thought of and hated of all folkâ—â— And his vearie frendes and kinsfolke wâ—â— vtterlie forsake hym Of this fault 〈◊〉 murmuringe growe hereof cometh pridâ— for he despiseth others and knoweth 〈◊〉 hym selfe The riuer that ouerfloweth his accâ—â—stomed boundes doth wash the bancâ—â— that it beateth against whereby the baâ—câ—â— be made more cleane and the water thâ—â— washed them is made more foule filthiâ— And euen so is it by thee when thou goâ— beyond thyne owne boundes in meddliâ—â— with other mens matters wherewith theâ— haste nothing to doe thou doest deâ—â— thine owne consciene and gyuest thâ—â— occasion thereby of amendmente in 〈◊〉 much as they grow more wary and aduise â—y thy wordes they doe gayne by thy adâ—ertisments and doe merite by patiente â—â—ffring of thy iniuries where thou with 〈◊〉 troubled streame of a polluted consciâ—nce runnest on still in thy furious course It is a greate error in any man to inâ—â—rmeddle him selfe with those thinges â—hat appertayne not vnto him Arte thou â—ither Iudge or magistrate that the charge â—â—ereof belongeth vnto thee we must all â—â—ake our reckening to God almightie of â—ur owne workes but not of other mens â—here is no marchante but will leaue his â—â—ade if he perceyue that he be a looser â—â—ereby and thou canst no way apply thy â—â—lfe to any trade that thou shalte eyther â—â—yne lesse or loose more then by medâ—â—â—ng with the lyues and delinges of other â—â—â—en which be not of thy charge leaue of â—â—d forsake so euill and so vnprofitable a â—â—ade as soone as thou canst Happely thou haste neede of so litle â—â—me to be bestowed vpon thy selfe that â—â—ou hast enough in store to bestowe on â—â—her men hast thou so litle to doe as â—â—at thou canst marke and consider what â—â—her men doe In this shorte course of â—â—y lyfe and in so greate an accompte 〈◊〉 thou hast to make it is halfe a maruaile â—â—ow thou canst finde time to busy thy selfe â—â—oute the lyues and doinges of other â—en He that neyther careth for his owne
and of others â—â—so And now that thou art free from that â—ardge and thereby more Lorde and â—â—ster of thy selfe and yet doest not satisfie â—â—at little which thou art bownde vnto â—â—w wouldest thou satisfie that greate â—ardge being in lesse freedome liberâ—â— If thou canst not welde well a small caâ—â—â—ge how woldest thou doe with an heaâ—â— burthen If a few cares doe keepe thee from thy prayers and other spirituall exerâ—cises how wilt thou doe when thou art enâ—uironed with many cares He that cannot beare a little how wâ—â—â— he goe throwghe with much He that 〈◊〉 not a good Subiect will neuer be good goâ—uernour Be thou the seruante of God anâ— loue hym and see that thy conscience bâ— cleare referre all the rest to God for yâ—â— he haue ordayned thee to be greate he caâ— set thee vp when he liste without any caâ—â— of thyne for of thy diligence therein hâ— hath no neede at all Be thou humble beâ—fore the face of God and care not foâ— these dreames of honours The trees whicâ— growe in highest places be soonest blowâ— downe with the wynde Esteeme not thâ— highest degrees for there is leaste safetie In fishers nettes the greatest fish be takeâ— when the small fishe scape through the 〈◊〉 at ease The greatest princes and cheefâ— persons of Hierusalem were led captiâ—â— into Babilon by Nabuchodonozer whâ—â— he tooke the towne but the meanest sorâ— of people were suffered to continew stiâ—â— in their country and dwelling place Dâ—â—sire not to be greate since thou shouldeâ—â— thereby be so much the more likely to 〈◊〉 a pray vnto the deuill Haue thou no loâ—â—ginge to be a mightie man in this world lest thou be brought to the eternall coâ—â—fusion of Babilon Consider the end that great men haâ—â— comme vnto and thou wilte lyke well 〈◊〉 â—â—ugh to continew in the meane state thou â—â—e nowe in Be contented with the state â—â—ich God hath putt thee in that thou â—aiest merite after this short lyfe an high â—owne of euerlasting glory â—HE GREAT BONDE THAT greate men are in and that it is much better for our sovvles that vvee be subiectes then gouernours because they haue to render accompte of the sovvles â—â—mmyted to theyr chardge CHAP. 13. YE Knowe not what ye aske sayed our Lorde to his two disciples that wolde be preferred before their felowes The not knowing â—â—o thou arte breedeth the appetite and â—â—sire of commaunding and beinge greate 〈◊〉 the worlde Honour is the reward of vertue if thou â—â—e take thy selfe for worthy of that reâ—â—rde and thinkest thy selfe to be good â—â—en for that cause onlie art thou vnworâ—â—e of any honour at all The verie opiâ—â—on of thinkinge thy selfe to be a good â—â—â—n is enoughe to make thee knowe that â—â—ou art none If thou doest but beleue that thou deseruest it euen for that alonâ— mayest thou knowe that thou deseruestâ— not For ambition is the mother of all faâ—â—sehood and heresie It is hard to be in a highe degree nâ—â— to haue a proude a highe mynde Therâ—â—fore doest thou put thy selfe into greaâ— daunger in seekng to be sett a lofte in thâ— world and to commaunde other And â— thinke verelye that there is none ofâ— small vnderstandinge that wold be a rulâ— of other yf he considered well with all thâ— chardge the burtheÌ„ of those that beaâ—â— rule and authoritye They that wolde 〈◊〉 in auctoritie knowe not suerlie what bâ—â—longeth to them that be in auctoritie The gouernour ought so much to 〈◊〉 cell all those whome he gouerneth as thâ— shepeherd oughte to excell his sheepe The degree of a doctor is not besâ—â—â—wed vpon hym that begynneth for to bâ—â—â— student because he hath an intent to 〈◊〉 learned but vpon hym that is allreaâ—â— well studied Neyther is he to be madâ— gouernour that beginneth to be vertuoâ—â— but he that hath of longe tyme ruled wâ—â— his appetites and is allreadie vertuous GouernemeÌ„t belongeth to those whâ—â— are perfecte God commaunded that at the first blâ—â—â— of the trumpet the Captaynes sholde 〈◊〉 comme into the fielde And after the blâ—â—â— thereof sholde haue begonne to sowâ— agayne the whole Number of the peopâ—â— â—â—ould haue folowed after But the princiâ—â—ll leaders must euer be readie at the first â—â—ll to doo God his seruice The subiectes â—â—e not bounde so farre forth as the rulers â—ecause they are not in equall degree of â—erfection But God will that the rulers be 〈◊〉 diligent in their chardge that they â—â—old be readie to run at the vearie firste â—allinge Hou much thou goest before others in â—ignitie of callinge so much must thou â—â—kewise goe before them in vertuous lyfe â—f thou hast receyued muche thou must â—unswere for much If thou doe sinne thy â—â—nne is more greeuous thy fawlâ— must â—â—e greater in asmuch as thy callinge is greater All Christes disciples were a sleepe â—ogether in the gardeyn but our Sauiour â—eprehended none for his sleping but S. â—eter alone for thoughe they were all â—ulpable of the same cryme yet did the â—heefe of them all deserue the greatest â—lame He that is to keepe others froÌ„ sleepinge â—s bounde to much watching hym selfe Thou wilt not be ambitious if thou consider that thou arte bound to be more vertuous then others and that yf thou â—oest sinne thou must haue also more punâ—ishemeÌ„te then others haue All mens eyes â—e fixed vpon hym that is in auctoritie â—f he doe not that which he ought to doe â—e doth gyue cause of scandall and offence vnto many The euill ruler is worthie of as maâ—â— deathes as he hath geueÌ„ occasion of mucâ— synninge to the weake throwghe his euiâ—â— exampâ—e The children of Iob perisheâ— all in the howse of their eldest brother Sâ— doe the subiectes perish by the example oâ— theyr gouernour who is to them as it weâ—re their elder brother For comonlie thâ— subiectes doe alwayes folowe the examplâ— of their leaders According to the colored stickes whicâ— the shepeherd Iacob pitched in the wateâ— where his sheepe did drinke did they conâ—ceyue and bring forth their lambes Sâ— likewse accordinge to such exaÌ„ples as thâ— subiectes doe see in their superiours doâ— they conceyue bring forth good oâ— euilâ— workes It is a blot in the subiectes 〈◊〉 to behold an euill exaÌ„ple in his ruler Thâ— good or euill deedes which art a directoâ—â— of others be lyke vnto the colored waÌ„deâ—â— which Iacob set vp before his shepe lookeâ— how thou liuest euen so wil they lyue also VVhen the Piller which went before the children of Israell for to guyde theâ— and leade them the waye did goe the people folowed and went after yt And wheâ— it stoode still the people stoode still also So likewyse when the gouernour leadeth his folowers by the way of vertue they walke after hym the same trade but yf he stande still and doe lyue in Idlenes thâ— subiectes stand still and will not set onâ— â—â—ote forwarde toward any good vertue
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
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
prouidence of God â—â—th so ordeyned that we shold sometime 〈◊〉 bitteÌ„ by sclaunderous detractors to the â—â—d that when the tongue of the flatterer â—â—th made vs ouermuch to rise vp in the â—â—king of our selues the tongue of the â—â—ckebiter and murmurer might as much â—â—ayne depresse vs and humble vs. Reprehensions and mislykinges of men â—â—e bringe vs to the knowledge of our â—â—lfe The fauor of the people entringe â—â—nce into our soule taketh away from vs â—â—e light of reason whereby we mighte â—â—owe our selues He that is ouermuch fauoured is knowâ—â— of all other men but yet he knoweth â—ot him selfe but he that is disfauoured â—nd lyueth in disgrace knoweth him selfe â—nd is not knowen of other men It is â—uch better that a man knowe well himâ—â—lfe then to be knowen of all other men â—nd not knowen to him selfe and more â—arme doth a man take by fauour then by â—isfauour and more hurtefull is loue then â—ate vnto him Hate is one kinde of perâ—ecution to a man and persecutions be â—rofitable because they doe humble a maÌ„ â—nd make him to knowe him selfe but â—oue doth make a man blinde and taketh from him the knowledge of him self◠〈◊〉 for that cause is it better to be persecuâ—â— then fauored In persecution thou shalâ— finde God and in fauors thou shalt loâ—â— him and doe not thinke that because thâ—â— arte fauored and doest lyue in the prospâ—â—ritie of this world that thou art therefoâ—â— any thing the better beloued of God Remember what the Ghospell sayeâ—â— Forget not that in thy lyfe thou recâ—â—â—uedst thy ioy and Lazarus his woe 〈◊〉 now must Lazarus be comforted and thâ—â— tormented If in this lyfe thou hast faâ—â— and honor thy saluation is thereby thâ— more in hasard and it is a token that thâ—â— arte not appoynted to be an heyre of thâ— ioyes of heauen The lawes doe not allâ—â— that a bastard sonne sholde enter as heyâ—â— into 〈◊〉 fathers possessions Abraham gaue gifts vnto Ismael and 〈◊〉 the rest of his children the inheritancâ— of his patrimonie remayninge whole 〈◊〉 Isaacke his true heyre and successor 〈◊〉 those which doe degenerate from Gâ—â— their true Father by vicious and lewâ—â— liuing he bestoweth onely vpon them 〈◊〉 gyftes of this worlde which be honor anâ— riches They which most of all doe enioy thâ—â— world with the offending of God and thâ— are set alofte therein by hauing of maâ— honors and dignities are after excludâ—â— from the inheritance of glory which 〈◊〉 reserued for the good who despising 〈◊〉 â—â—â—â—ors of this worlde doe hope as lawfull â—â—res to be admitted to the inheritance heauen And the worldly folke must â—â—tente them selues with their worldly â—â—tes without further hopinge for any â—â—â—er prefermente in the inheritance of â—â—â—uen Doe not thou marueyle if the â—â—â—ked doe florish in this worlde for our â—â—ristian Religion doth promise here no â—â—â—or but contempte and dispising The â—â—â—ked men haue nothing in heauen neiâ—â—â—r haue the good men any thing in this â—â—rld Esteeme not thou the fauor thereâ—â— but as the good seruant of Iesus Christ â—â—â—ecte with patience that glorious day which thou mayest enioy the euerlasâ—â—â—g treasure of heauen â—HE BEST AND THE REAdiest vvay for the vvynninge of Paradise is to suffer persecutioÌ„s and tribulations in this vvorld for that purpose be they sent vs by God that vvee may be purged by them as golde is purged by the fier CHAP. 31. THROVGH manye tribulations must we enter into the kingdome of God sayth the scripture Suffer with patience triâ—â—â—ations and afflictions for our Lorde sayeth I am with thee in thy tribulatiâ—â— Tribulation is the faythfull messâ—â—â—ger of God which carieth health and â—â—â—â—uation with it And as he that doth iâ—â—â—rie vnto an embassator of a king or a 〈◊〉 man doth also iniurie to him that seâ—â— him So doth he offeÌ„de God that is grâ—â—ued at his tribulations And God will pâ—â—nish them as Dauid punished Amon 〈◊〉 dishonoring the messengers that he seâ—â— vnto him Tribulation is to man as the fyle is 〈◊〉 iron the fanne to the corne and as 〈◊〉 fier is vnto golde Deale mercifully wiâ—â— Sion O Lorde that the walles of Hieâ—â—â—salem may be builded vp sayeth the prâ—â—phete vnto God S. Peter calleth vs the stones of 〈◊〉 And thou canst not serue for a stone 〈◊〉 that glorious building in heauen aboâ—â— excepte thou be firste well squared heâ—â— and made iust to lye in the foundation 〈◊〉 the workeman who vseth these tribulâ—â—tions as hammers and edge tooles to briâ—â— thee to a right leuell and a perfect squâ—â—â— and the persecutors be they which 〈◊〉 make the wall and are appoynted of Gâ—â— to be the masters of that worke He theâ—â—â—fore that will not be persecuted will 〈◊〉 dwell in the heauenly Hierusalem in 〈◊〉 glory euerlasting King Dauid was a better king then â—â—â—lomon his sonne was for the father 〈◊〉 know to be saued but of the sonne 〈◊〉 opinion remayneth doubtefull and yet â—â—â—ids life was al full of affliction teares 〈◊〉 tribulations but Salomons was all â—â—â—trary who lyued alwayes in peace and â—â—â—speritie Tribulation put Dauids lyfe â—â—ssurance and prosperity put Salomons â—â—â—ation in doubte Tribulation lighteneth the vnderâ—â—â—â—ding Ioseph was not knowen to his â—â—thers when he honored theÌ„ and made â—â—em good cheare but when he wept and â—â—â—ented vpon them then was he by and made knowen vnto them And thereâ—â—re doth God gyue to thee tribulation â—â—â—â—cause thou sholdest knowe hym synce â—â—en he maketh much of thee thou wilt â—â—t know hym at all And because thou â—â—â—epest so soundelie and forgettest God 〈◊〉 taketh from thee the pleasure and deâ—â—ght wherein thou layest so much at thyne â—â—se before and sendeth thee some trouâ—â—es to make thee starte out of thy sleepe â—ithall to the end that thou mayest the â—etter remember thy selfe acknowlege â—ym So did Dauid deale with Saul when â—e tooke from hym his speare and his â—essell of water so made hym to awake â—nd afterward he acknowleged his faulte Be not thou ouermuch greeued wheÌ„ God â—aketh thy worldlie comfortes from thee â—or he doth it but for thy greater benefite Thou shalt recouer by tribulations â—hy sight agayne as Tobias did by the galle of the fish VVhen the wilde bull is coursed with in the listes if happelie 〈◊〉 one doe walke by without any care hym selfe yet yf he see the bull coâ—â— running toward hym he will straight by hym out of his waye although that thought hym selfe neuer so safe and 〈◊〉 before So doth God send thee tribulatiâ—â— in this lyfe to the intent that thou mayâ—â— haue good regard vnto thy selfe mayâ—â— put thy selfe in safetie by turnynge 〈◊〉 selfe vnto hym and takinge hym for tâ—â— safegarde The psalme sayth thou diddâ—â—â— multiplie their miseries and infirmities after they made hast vnto thee Iâ— as fauours and felicities doe make thâ— goe away from God so doe tribulatioâ— make thee draw neare vnto hym In tribuâ—lation sayth
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
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
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
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
of it â—efore that she wolde determine to set owne her resolution and gyue answere 〈◊〉 that most holy imbassage If thou doest not consider with pruâ—â—nce before hande thou must needes â—â—nne blindly in the darke and then with â—â—e greater force that thou runnest in the â—â—eater daunger thou arte and if thou be â—â—uowte and feruent then hast thou the â—â—re neede of wisdome to direct it by It written of the Iewes that they were a â—â—ople without councell and without â—â—sdome Dauid in gyuinge to lighte credite the false reportes of Siba gaue an vniust â—â—â—tence against Miphiboseth which fault â—â—â—ers Princes and greate men doe falle â—â—o by beleeuing ouer lightly that which â—â—old them whereby many honest men â—â—vnd one before their cause be hearde 〈◊〉 many a poore man suffereth extreeme â—â—onge before he knowe who were cauâ—â—â— of his harme Nathan the Prophet erred when he â—â—â—e vnaduised counsell vnto Dauid to â—â—â—ld the temple neuer consulting thereâ—â— before with God almightie Our Sauiour beinge chosen to be â—â—â—ge in the cause of the adulteresse suâ—â—â—nded his iudgemente for a while writinge first with his finger in the earth God wolde not haue vs to gyue seâ—â—tence without that wee doe first lookâ— well vpon the matter and as it were feel it with our fingers VVhen Moyses wâ—â— was the frend of God had heard the lâ—â—mentations and complaints of the peoplâ— he referred the matter first vnto God aâ—â— then gaue answere hym selfe vnto thâ— people after Beleeue not lightlie for he that light of credite is light of mynde also thou be rash and hastie vpon the sodeynâ—â— thou wilt be sory repent thee at leysuâ—â— Moue not after euery winde nor goe aâ—â—ter euery way The Apostle sayth VVaâ— warely and not like fooles but like 〈◊〉 and ware men least you falle into daungâ—â— Our Lorde saide vnto his disciplâ— I haue gyuen you all an example that 〈◊〉 haue done this woorke of humilitie sholde you also doe the same That 〈◊〉 that hym selfe tooke in doinge well 〈◊〉 wolde he that they sholde learne to doe hym for euen the woorke that is moralâ— good of his owne nature may be made 〈◊〉 profitable throughe want of wisdome 〈◊〉 discrete orderinge Thou must learne 〈◊〉 Iesus Christ the way to woorke well 〈◊〉 thou wilt haue thy woorkes to be accâ—â—â—table vnto hym Abraham is commended in scriptâ—â— because he did that which God coâ—â—maunded hym with consideration 〈◊〉 â—udgement God commaunded hym to saâ—rifice his sonne and he for the better â—erforming of that which was commaunâ—ed hym tooke hym away with hym at â—ydnight lest his wyfe sholde haue interâ—upted hym and left his seruantes at the â—ill foote because he wolde haue no imâ—ediment gyuen hym in the fulfillinge of â—ods commaundement If he had at the â—irst when he receyued the commaundeâ—ent tolde howe he went for to sacrifice â—ym he had bene like to haue receyued â—any impedimentes and scarse sholde he â—aue bene able without greate daunger to â—aue performed that which God had coÌ„maunded hym But he so wiselie and consideratelie handeled euerie thinge that perteyned vnto that matter that gods coÌ„maundement sholde haue taken effect if God by his holie Angell hade not made â—tay thereof hym selfe In all the seruice that perteyneth vnto God he looketh for a discreete and an â—duysed consideration in the orderinge thereof For althoughe that the meate be neuer so good yet may it not be well eaten of before that it be seasoned as is needefull for it And God will not receyue thy seruice vnlesse thou doest season it with the salte of a good conscience and discreete vsage THE FEARE OF GOD driueth avvay from man all kinde of other feare and maketh hym bolde against all force of man but he that feareth not God doth stande in feare of euerie thinge CHAP. 29. SERVE God in feare and reioyce in him with trembling sayeth the prophete Dauid He that feareth God feareth nothinge beside him and he that feareth not God is afrayed of all thinges Cain when he had loste the feare of God became so weake harted and so timerous that he sayed Euery body that meeteth with me will kill me He that was of so greate courage that he durst kill his owne brother sodeynly became so very a cowarde that he stood in feare of euery thing Marueyle thou not hereof at all because he that hath loste the feare of God which gaue him strength must needes become weake harted and feare euery thing but contrarywyse he that feareth God is valiante and beside him feareth nothing This feare of God imboldened Moyses to goe vnto kinge Pharao and boldly â—o bid him to let the children of Israell â—epaâ—te away from him Elias feared God and that made him â—olde to say vnto kinge Achab. Thou hast â—roubled all Israell because thou hast forâ—aken God and folowed Baalam The auctoritye was greate whereâ—ith Elizeus repreheÌ„ded Ioram but much â—reater was that wherewith S. Peter did â—â—eake in the counsayle of the Iewes â—Vhat wonderfull stoute answers did the â—oly Apostles and Martirs gyue vnto prinâ—es and kinges If thou doest feare God thou needest â—ot to feare any man he is more mightie â—hat defendeth thee then he that doth â—ersecute thee how mightie soeuer he be â—ecause that thou wantest the feare of God thou arte afrayed of men and euerie â—â—all infirmitie maketh thee to tremble The kinge that goeth warded with â—is guarde of armed men aboute hym â—andeth in no feare and other meaner â—en also lyue without feare that goe well â—rmed in the company of valiante men â—nd how shold these men then be affrayed â—â—at haue God for their safegarde And if â—â—e force of a guarde doth keepe men â—ithout feare how shold they be affrayed â—â—at haue God for their shield defence Holy Dauid sayth God is the proâ—â—ctor of my lyfe of whome shold I then 〈◊〉 affrayed God is my light and my saluaâ—â—on of whome then shall I stand in awe The wise man sayth the wicked man flieth away when no man persecuteth him but the iust man is bolde like a lyon As the worldlie men that doe euill doe lyue full of feare and suspition so doe good men put their truste in God and are bolde like lions and stand not in any feare of men He that feareth God neuer feareth any man Thou shalt haue much good sayth Toby to his sonne if thou wilt feare God If thou doest not susteyne thy selfe with the feare of God all thy buyldinge will soone goe to the grounde The feare of God helpeth vs well to make little accoÌ„pt of the goodes of this world The marchante throughe the feare which he hath of loosinge his lyfe is content to throwe his goodes which he so much esteemeth into the sea And if thou fearest God thou wilt easelie despise the goodes of the earth for the sauing of the lyfe of thy soule It is greate follie to lyue withouâ— the
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