remoue it thence and carrie it vp to some higher roome But God him selfe telleth thee that thyne hart is corrupted and cast away here in these lowe base thinges of this world and therefore wold haue thee to lyft it vp toward heauen and yet arte thou vnwilling to doe it Flie from this vnholesome and contagious place that thou mayest lyue for euer in the lande of the liuinge IN NOTHINGE DOTH THE vvorld keepe any assured stay but coÌ„tynuallie in euerie thing maketh nevve alterations and chaunges therefore ought not any man to put any trust in it but onlie to place all his confidence in God CHAP. 25. THOV hast moued the earth and it was troubled close thou vp the ruptures thereof because it is so sore moued and shaken sayth the Prophet Dauid The mutation chaunge which the world maketh so often were sufficient to make it breake in peeces If a conyng carpenter or mason wolde tell thee that the house where thou dwellest were like to falle downe woldest not thou quickelie get thee out of it But God hym selfe who is the cheefe workeman of all doth tell thee that both heauen and earth shall passe away And S. Iohn sayth This world doeth passe away and the concupiscence thereof The three pillers vpon which the world is borne vp sayth S. Iohn are pride couetousnes concupiscence of the flesh Doest not thou see â—owe these three pillers on whiche the â—orlde standeth doe tremble and shake And yet wilt thou stand still and not flie â—way Honors and vanities doe falle away â—nd are moued and remoued euerie day â—arke how many chaunges and variations â—here haue happened in these honors of â—he world first the monarchie of the world â—egan with the Assirians but it stayed not â—here longe but passed thence to the Perâ—ians from them agayne it went to the Greekes and contynuinge still in chaunge â—nd alteration came at last vnto the Romaynes and at this present the Empire is â—mongest the Almayns Now yf the whole Empire which standeth vpon the highest â—oppe of worldlie honor hath gone so often aboute what thinge is there iâ— this world that a man may accompte to be stable and firme Riches and all sensuall delightes be much more subiect to mutabilitie and doe sooner passe away Seeing then that the pillers of the worlde doe tremble and â—hake and be so frayle and moueable it is â— daungerous thing for to lyue in a world that is so mutable and so ready to moue continually thou must flie away excepte â—hou be contented that it sholde fall vpon thee and kill thee If the worlde which is alwayes in readines of falling be so much beloued what sholde it then be if it were quiet and staâ—ble How woldest thou forsake it if it weâ—â— fayre and bewtifull if thou doest now 〈◊〉 much esteeme it being foule and filthieâ— VVhat pleasure woldest thou take in it if it sholde bring thee fourth sweete flowers that takest such delite in these thornes and brambles Thou wilte not forsake the worlde but continually follow it and yet doth the worlde still forsake thee put not thy trust in these presente thinges which in truth can not well be called presente beinge in continuall motion and neuer standing still Doe not thou take that for good quyetnes wherein there is not any perfecâ—â— rest at all if thou doest loue those thinges that be moueable thou must not looke 〈◊〉 be thy selfe immoueable The sayler whether he will or noâ— must needes moue when the shippe moueth all thinges iâ— this lyfe be moueable and not permaneâ—â— to day they be to morow they be not so that thou canst not haue any perfecte and assured contentment in them The name that doth most aptely expresse almighty God is this worde Esse to be He that is sayed Moyses hath sent me vnto you speakinge of God who sent hym to kynge Pharo Of a mutable maâ— the comon vse is to say that he hath not the being of a man and therefore men will auoyde to haue any dealinge with hym And euen so is the world It were good for â—â—ee therefore not to haue any thinge to â—â—e therewith or to enter in to any frendâ—â—ipp with it Loue those thinges that are â—f continuance and beinge and not those â—â—inges which for their variatioÌ„ chaunâ—ing haue no perfect being at all It is a daungerous thing for thee to â—yue where contynuall earthquakes be â—oe not build thy house where Cities doe â—â—se to falle and kill the inhabitantes â—uyld vpon a sure grounde where thou â—ayest lyue quyetlie and in good safetie â—et thy care be to buyld thy house in â—eauen which thou mayest be sure is allwayes firme and quyet The wynde of flaâ—erie which is inclosed within the bowels of the earth which be the Pallaces of Princes and the houses of greate men when it seeketh to breake out to ascend â—o honor and highe dignities is the cause of these greate earthquakes in the world Make not thou thyne habitatioÌ„ in so daungerous a place Seeke not to dwell in the Pallaces of kinges and Princes for ther are contynuall earthquakes by reason of the greate wyndes of ambition that are there kepte vnder and couered with hypocrisie which breaking out at the last doe cause great disorders and vnreasonable turmoyles Thou shalte dayly see in the worlde continuall alterations and almost euery houre new chaunges some thou shalte see riche to day that were poore yesterday and some as poore agayne that were bâ—fore very rich if thou doest laugh to day make no great reckening thereof for thâ—â— mayest happely weepe to morrow so muâ—table is the worlde that it will this day shewe thee a good countenance and 〈◊〉 morow agayne not once looke vpon thee The sunne shyneth brighte and cleare iâ— the morning but strayghte way cometh there a clowde and turneth all the fayâ—â— wether into a tempeste VVhat is all this but for our instruction to teach vs that iâ— this worlde there is no stabilitie but greaâ— chaunge alteration in all thinges of this world All hangeth in doubtefull ballance and such entermedling is there in it that pleasure is no sooner paste but strayghte way entreth sorow and displeasure The mutabilitie that is in the world is iâ— nothing better expressed then in the vsage and handling of our blessed Sauiour whome the people receyued in the mornynge with greate feast and ioye and in the euenyng folowinge was forsaken of them all They went with greene bowes to receyue hym and to welcome hym in and within fower dayes after with dried bowes they knocked hym on the head They tooke of their garmeÌ„ts and strawed his way with them as he sholde passe by and shortlie after they spoyled hym of his owne clothes both to beate hym and to crucifie hym They sayde first blessed be he that cometh in the name of our Lorde And sodeynlie after they chaunged their voyce and cryed out alowde to Pilate that he sholde
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
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
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
synne Seeke not thou to lyue in pleasure synce that thou seest all pleasant thinges coÌ„temned and abhorred of them that are condemned to dye and thy selfe carying the sentence of death aboute thee drawing daylie toward thy graue thou oughtest to spend this short tyme of thy lyfe in contynuall sorow and sighinge for thy synnes It is a souereigne medecyne for to refrayne thy sensuall appetites withall 〈◊〉 haue in thy mynde the coÌ„sideration of thâ— â—mall tyme that thou hast to remayne here And in how short space thy bodie shall afâ—er be eaten with woormes and conuerted â—nto dust This remembrance of death doth â—s it were throwe water into the fornace of our hoat fierie appetites and desires Death is the clock by which wee sett our life in an order and the memorie therof doth choke vp all that earnest loue that we doe beare vnto the worlde As Daniell with throwing of ashes in the flore discouered by the printe of the feete the deceyte of the false priestes of Babilon So if thou wilte sprincle thy memorie a little with those holesome ashes into which thou must within a while be conuerted thou shalte likewise discouer the deceytes of the worlde the crafte and subtiltie of the deuill the secret temptations with which the enemies of thy soule doe seeke to vndermyne thy saluation O that this thought wolde neuer falle out of thy remeÌ„braÌ„ce with what cleannes of conscience sholdest thou lyue what bitternes sholdest thou then finde in those thinges which nowe doe seeme so sweete vnto thee and how warelie then woldest thou walke in the way of this miserable lyfe which thou doest nowe so inordinatlie loue At that strayte passage of death shalt thou knowe how much it had bene better for thee to haue serued God then to haue consumed and spent out thy tyme which is so pretious a thinge in vanities and idle busines which at that tyme will doe the no good Thy frendes and kynnesfolkes thy riches temporall goodes of whiche thou makest now so greate accompte O how little good shall all these doe thee then when as a pure coÌ„scieÌ„ce at that tyme shall stand thee in better steade then to haue had the whole world vnder thyne obedience The trauayll of that hard passage with tongue cannot be expressed nor by any meanes escaped The maryner that guydeth the shippe sytteth allwayes at the stearne so must thou that wilt sayle in the tempesteous Sea of this world seeke for thy assurance in the end of thy lyfe where thou must staÌ„d as it weere at the stearne of the shipp and there by contemplation of death coÌ„sider well how thou mayest gouerne the course of thy whole lyfe Ashes doe preserue and keepe in the fire And the memorie of Ashes into which thou art to be coÌ„uerted preserueth grace Greate follie is it then for a mortall man that is daylie dying to forget death It is wisdome for euerie man to haue it allwayes in his mynde But worldlie men haue allwayes lyfe in their remembrance and put death cleane out of their mynde and yet nothing dryueth synne away from man so much as the contynuall remeÌ„braÌ„ce of death Happie is he that carrieth daylye before his eyes the remembrance of â—eath and continually disposeth hym selfe to die Happie is he that thinketh in the morning that he shall not lyue till nighte and at nighte thinketh likewyse that he shall dye before the morning come happie is he that is so prepared as death doth neuer finde him vnprepared happie is he that seeketh to be such in this lyfe as he wolde be founde when death cometh It is reason that thou sholdest beleeue the thing which thou seest dayly before thy face At all howres and tymes of thy lyfe let that dreadfull sounde of the trumpet rynge in thy eare whiche will calle â—lowd Rise vp all ye that be dead come vnto iudgment The memorie of death doth clense and purifie all that passeth through it as a strayner clenseth all the liquor that is powred into it Dryue not from thee the memorie of death which many wayes doth thee great good it maketh thee to refrayne from the reuenge of those iniures which thou thoughtest to haue reuenged And it keepeth the from the folowinge of the pleasures and vanities of this world Doe as the seruante of God ought to doe that is forget all such like vanities haue the hower of thy death fixed in thy memory to the intent that thou mayest get that true lyfe eternall whereby thou mayest lyue in blisse for euer VVHEN EACH MAN LABOVreth so earnestlie to bring any vvorldly busines to passe by some certayne tyâ—â— appoynted hym much more ought 〈◊〉 to labor earnestlie about his soules bâ—sines and doe pennance for his sinnes lyfe being so shorte and the houre of death so vncertaine CHAP. 31. VVATCHE sayth our Lord because ye knowe neyther the daye nor the houre Death being so certayne 〈◊〉 the tyme so vncertayne thou oughtest to watch coÌ„tinually for when thy lyfe is ended thoâ— canst not chauÌ„ge that state in which death did finde thee thou oughtest so to orâ—dayne euery day as though that day shoâ—â— be thy last Many doe builde houses not knowing whether they shall dwell in them after they be made Many doe make greate proâ—uision for victuall for the yere that â—â—â—eth and happely they doe not lyue to 〈◊〉 it they prepare for a lyfe which is altogyâ—ther vncertaine and haue no care of deaâ—â— which is most certayne they seeke 〈◊〉 â—ll care and diligence for that tyme which â—hey knowe not whether it shall come or â—o and be altogether necgligent in prepaâ—ing for death which they knowe shall â—urely come And seeing thou prouidest â—or vncertaine thinges with so much care â—hat is the cause that thou makest not â—rouision for death that is so certayne to â—ome It is not meete nor conuenient that â—hou sholdest leaue the certaynetie for the â—ncertainetie The dayes that we haue to lyue be vnâ—erteine and very sure it is that they must â—ll needes shortly haue an ende Neuer â—aue thou any greate care of such thinges â—s thou art vncertaine whether they shallâ—e or no But let thy care and diligence be â—o prouyde for thy selfe to prepare for â—hat houre which thou art vearie sure will â—hortlie come No man knoweth his end 〈◊〉 therefore the wyse man sayth As fishes â—e taken with the hooke and birdes with â—he net so shall synners be taken in the day of vengeance VVhen a thing is neare at â—and and certayne to come thou doest accompt of yt as of a thinge alreadie past â—hat cause is there theÌ„ but that thou sholâ—est so thinke of death also which staÌ„deth â—till readie at thy dore to lay hold on thee And to prepare for yt as for a thing rather present with thee then farre of from thee If a kinge shold gyue thee his graunte of some greate citie or towne of his kingdome And shold but allowe
within them as â—hey did after tell one vnto an other of â—hem sayinge Did not our hartes burne within vs whylest he talked with vs vpon â—he way and opened the scripture vnto vs Thyne harte wil be well disposed within â—hee to receyue the printe of the image of â—he eternall King if thou wilte warme it well and soften it with the heate of Godes owne worde VVith greate diligence ought the seruante of God to beware of idâ—e wordes and to reprehend them in others that vse â—hem And if thou hast no care of that it is â—ut in vaine for thee to accompt thy selfe amonge the perfect sorte And in vayne â—oest thou labor and take payne to profit â—n gods seruice if thou doest not bridell well thy tongue order well thy wordes The Apostell sayth the seruantes of God must not be wrangelers and contenâ—ious persons nor troublesome one to â—n other by many wordes Amongest men â—hat haue had ciuill bringinge vp it hath â—ene taken alwayes for a foule a shameâ—ull thinge to vse dishonest and ribaulde â—peeches althoughe they be spoken but in â—est Howe much more oughte they then to â—e auoyded amoÌ„gest the seruaÌ„tes of God â—e circuÌ„spect in all thy wordes Let them be well weighed and considered before thou vtter them as it is meete for such a courtier to be that is broughte vp in the courte of Iesus Christ wherein thou liuest much euill groweth of noughtie wordes The Apostle sayth to the Corinthians euill wordes corrupt good manners From euill speeches men growe quickelie to euill liuinge Many temperate men and men of good lyfe by gyuing them selues first vnto idell talkinge haue fallen after by little and little in euill doinge As the shippe goeth according as the wynde doth blowe so our soule saylingâ— forwarde with the prosperous wynde oâ— good speech shall happelie come vnto thâ— port of heauen And contrariewyse if dissolute and wanton wordes shal be bloweâ— into the sayles of thyne eares they wiâ—â— carry thy soule with a contrarie wyndâ— into the large sea of the bottomles pit 〈◊〉 hell Ecclesiasticus sayth let all thy practiâ—â— be to talke of the commaundementes oâ— God Good wordes inflame the hart stirâ—â— vp thy will edifie thy neighbour augâ—â—ment the loue of God in thee and idle aâ—â— vayne wordes make a man vnstedfaâ—â— quench the feruor of the spirite maâ—â— deuotion colde and doe scandalize aâ—â— offend the hearers Mettall is knowen by the soundeâ— golde haue but an hollow sounde it is liâ—â— to be no perfect golde but rather soâ—â— â—opper or brasse and by the sounde of the wordes is the soule knowen If the wordes â—e clamorous vayne and dissolute they be â—opper and no golde but if they be graue â—nd wyse then doe they shew them selues â—o be perfect golde An emptie vessell maketh a greate and â—lowde sounde and if thou ringest lowde 〈◊〉 is a sounde thou arte but emptie But if â—â—ou be graue prudent in thy speeches â—â—en shalt thou be knowen to be firme and â—f good substance The scripture sayeth that Iudas â—achabeus did arme his men with good â—ordes ouercame with them the mighâ—â—e armie of Nicanor Good wordes be a â—â—â—onge defence and ydle lewde wordes 〈◊〉 vearie hurtefull and preiudicial If the clocke haue his wheeles disâ—â—mpered within the bell without will â—unde false but if they goe true and iust â—â—thin then will the bell without strike â—â—elie the iust houre of the daye By thy â—â—sordinate wordes thy disordered conâ—â—â—ence appeareth and is made manifest to â—â—e worlde By thy wordes thou arte conâ—â—mned and blamed The mayde seruante that kept the â—â—re sayde to S. Peter Thou arte one of â—â—â—ile to thy speech bewrayeth thee thou â—â—uest clere testimony of thy selfe to be â—â—â—ht to all them that heare thee wheÌ„ thy â—â—rdes are of no substance that thou â—â—akest thy tongue sheweth who thou arte There is no straunger borne in aâ—â— contrey but that his tongue will tell 〈◊〉 what nation he is It wil be but slenderlâ—â— beleued that thou arte vertuous althougâ— that thou affirmest it neuer so much tâ—â— selfe If thy wordes and talke doe soundâ— of dissolutenes and vanitie He that hath an ague shal be knoweâ— by his furred tongue if the ague doâ— breake away it will appeare by the breâ—â— kinge out of thy lyppes In lyke manâ—â—â— will thy wordes shew thee what thou arâ—â— Haue thou therefore greate care of theâ— and beware what thou sayest because thâ— wordes be harde when thy harte is nâ—â— seene By thy wordes thou arte iustified by thy wordes thou arte condemned Be circumspect in all that thou spâ—â—â—kest for after they be once spoken 〈◊〉 can not be called backe agayne Consider well before hande what thâ—â— sayest and then shalt thou not be confouâ—â—ded and ashamed after Neuer be thâ—â— driuen to say that thou thoughtest not 〈◊〉 it for it is not for a wyse man to say or 〈◊〉 doe any thinge that he thought not of bâ—â—fore And to shew thee breefelie how nâ—â—cessarie it is for thee to looke well to 〈◊〉 wordes this may suffice that our Lorde the last day will haue thee to render a straite accompte of all thyne idle wordes â—NE OF THE GREATEST mischeefes that reignes amongest men is murmuring the vvhich spareth no man neyther good nor bad neyther those that are liuinge nor those that are deade and to them that doe vse it it is the cause of most harme of all vvhich is the losse of heauen CHAP. 22. Murmure not as manye of the Iewes did murmure which caused their death by the byting of serpentes as the Apostle sayeth The tongue of the murmurers is worse then hel 〈◊〉 hell is hurtefull onely to those which 〈◊〉 nought but the tongue of the murmuâ—â—r hurteth both good and bad and moste 〈◊〉 all it is hurtefull to them that be good â—â—d vertuous He that snuffeth the candle with his â—â—re fingers defileth his fingers but the â—â—ndle burneth the brighter thereby and 〈◊〉 he which defameth the vertuous and â—â—st man defileth his owne soule and hurâ—â—th his conscience but he gyueth occasiâ—â— to the good man thereby of greater â—â—â—rite The Pharisey that murmured agaynst Marie Magdalen was greatly rebuked therefore of Christ him selfe anâ— contrarywise she was highly commendeâ— by him Murmurers doe alwayes much moâ—â— harme vnto them selues then vnto thosâ— that they murmure agaynst they kill theiâ— owne soules and doe good to other mens God neuer gaue Moyses a greater prayse then at that tyme that Aron and Marie hiâ— sister did murmure agaynst him they wenâ— stricken with leprosie and Moyses was seâ—â— forth with prayse The murmurer neuer careth agaynâ—â— whom he murmureth but howe he may finde matter whereon to murmure for 〈◊〉 can alwayes make matter enoughe of hiâ— selfe One of the greatest plagues of Egiptâ— was the frogges and one of the greatâ—â— mischeefes of the worlde is the murmuâ—rers they sit lyke frogges all day in thâ— myre and
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
to be esteemed for them by man but onelie by the doing of them to please God The stone is not wroughte on the owte side but onelie to make it faire to the shew and view of men Beware therefore of seekinge to please those that doe stand by to looke oâ— Seeke thou onelie to please God and to serue hym in the inward part of thyne harte And defye all vaine Hypocrisie or any other thinge that shoulde make thee to esteeeme of the vayne prayses of men HOVV GREATE A SYNNE vaynglorie is and of hovv much mischeefe that is the cause And hovv carefullie they oughte to auoyde it that doe tend to the perfection of Chistian Religion CHAP. 10. GYVE vnto thy Lord God the glory sayeth the scripture The glorye of thy good workes God him selfe doth craue at thy hande as the principall authour and cause of the good which thou doest Beware that thou vsurpest not that glory vnto thy selfe which God will not geue vnto any man Vayne glory is a greate offence vnto God And selfe loue is a verye hurtefull thinge vnto the spirituall man In euery thinge that thou doest beware of vayne glory and flye from it as from a Cockatrice who if he chaunce for to espye thee before thou espye him and so be taken vnprouided with his verye sight will cause thee to dye But yf thou espye him firste and doe consider well what vanitie is and how litle reason thou hast to take glory of thine owne doinges thou shalt get perfect victory thereof Let God be praysed in his workes and not man whoe is but a poore instrument of his grace VVill happily the axe sayeth God vaunte it selfe agaynst him that cutteth therewithall Or will the sawe ryse vpp agaynst him that worketh therewith The prayse of the worke is not to be attributed to the instrumente but vnto him that worketh with it Now if thou doest any good worke thou arte nothinge els but the instrumente which God worketh it by Beware lest thou doe attribute vnto thy selfe that honour and glory which is due vnto thy Lorde The Apostle after he had made mention of many afflictions which he had suffered in doing his duetie to God sayeth It is not I which haue done it but the grace of God which is with me The fower and twentie elders mentioned in the Apocalips tooke of the crownes from their heddes and layed them at the feete of the Lambe So oughtest thou to doe also laying the honour of thy good workes at the feete of Iesus Christ remembringe what the Prophete sayeth Not vnto vs Lord not vnto vs but vnto thy name geue glory All our workes thou hast wrought in vs O Lorde sayth Esay Nabuchodonoser which in praysing of him selfe sayed Is not this that mighty strong citie which I built by myne owne â—â—rce and power Straight wayes harde â—is voyce from heauen which sayd Thy â—â—ngdome shall passe away to thyne eniâ—ies Samson glorying in a victory which â—od gaue vnto him sayed with a iaw of 〈◊〉 asse did I slaye this greate number he â—as straightwayes so huÌ„bled and brought â—we that he was nighe deade of thirst â—â—rough the vayne glory of such workes 〈◊〉 God him selfe wrought by his handes 〈◊〉 Iob thought it a greate faulte for a man 〈◊〉 delight in his owne hand VVhich thinâ—â—ou doest as often as thou doest glorie â—ast thy selfe of any woorke that thou â—est Moyses thowght that his hand had bene â—â—ole and sounde but as soone as he put 〈◊〉 hande into his bosome it came out â—â—ayne all full of leprosie If thou doe â—â—inke that thy woorkes be good sounâ—â— doe but put thy hand into thy bosome â—â—d lay it on thyne hart consideringe with 〈◊〉 selfe what circunstances are required 〈◊〉 make euerie woorke to be good and â—â—rfect And thou shalt happelie finde that â—â—ey be partelie taynted with some spice 〈◊〉 the leprosie of vayne glorie what hast 〈◊〉 that thou hast not receyued of God Thy perditioÌ„ is of thy selfe but thy salâ—â—â—ioÌ„ is from god If thou doest looke what 〈◊〉 passed thee before tyme thou wilt â—â—de that thou hast committed some thing â—â—t thou mayest worthelie be asshamed of If thou haue coÌ„sideration to that whicâ— is now present Thou shalt finde thy selâ— in this tyme of bannyshement enuironâ—â— with infinite daungers And yf thou 〈◊〉 thyne eyes to that which is to come thâ—â— hast much to be affrayed of considerinâ— the terrible Iudgementes of God whicâ— are toward thee Thou oughtest rather to walke in feâ—â— and dislykinge of thy selfe heere in thâ— vale of miserie and teares Then be fulâ— with vaine glorie and likinge of thy selâ— synce those good woorkes whiche thâ—â— doest thou knowest not how acceptabâ—â— to God they be neyther yet how lonâ— thou shalte perseuer in them He that staâ—â—deth lett hym beware that he faule nâ—â— sayth thâ— Apostle If thou take vaine glorie of that graâ—â— whiche God gyueth thee and be prowâ—â— thereof thou shalt soone loose that grâ—â— agayne the Prophet Dauid sayeth I sayâ—â— in myne habundance that I will neuer 〈◊〉 mooued And because he trusted vaynâ—â—lie in hym selfe he fell as the same Prâ—â—phet sayth further Thou hast turned 〈◊〉 face awaye from me and strayght wayesâ— was troubled If thou doest any good 〈◊〉 all thou doest it by the power of God 〈◊〉 what cause is there why thou should 〈◊〉 boast thee of the gooddes whiche beâ—â— thyne They be those foolishe virgins 〈◊〉 haue their lampes without oyle whicâ— seeke for the vanitie and exterior gloâ—◠〈◊〉 â—his worlde If thou doest gloriefie thy 〈◊〉 thy glorie is nothinge If the Angells which haue so highe a â—â—gnitie in heauen doe seeke nothinge 〈◊〉 the honour and glorie of God how â—â—ch more owghtest thou beinge a seelie â—â—rtall man seeke to dryue from thee all â—â—ne glorie to humble thy selfe Learne â—â—ou O miserable maÌ„ to be huÌ„ble of hart 〈◊〉 thou mayest find that grace which the â—â—ll Angells lost by their vanitie pride â—HE CONSIDERATION OF thyne ovvne vveakenes and defectes and the greate labours vvhiche holie saints haue suffered here in the vvorld are vearie good remedies against vainglorie the vvhich is vvont to marre all the good deedes vvhich are vvrought by man CHAP. 11. LET hym that glorieth glorie in our lord saythe the Apostle glory not in thine owne workes for all the glorie of the seruantes of Iesus Christ ought to redownde to God 〈◊〉 geuer thereof Despise euerie vayneâ—â—â—rie of this present worlde yf thou wilt receyue the greater grace of God And 〈◊〉 more deuoute that thou shalt fynde 〈◊〉 selfe so much more hast thou cause to fâ—â—re vaynglorye and to lyue circumspectâ—â—â— Vayneglorie as it proceedeth from thâ— which is good so is it not deminished wiâ—â— that good but rather thereby increaseâ— For as our God of his infinitie goodâ— gathereth good out of that which is euiâ— So contrariwyse the malice of our
graue Labour thou also to lyue â—fter the same fashion while thou contyâ—uest here Iob sayde vnto God Gyue me tyme O Lord that I may bemone my selfe and â—ake sorow The good holie man asked â—ot lyfe of God to lawghe and be merie â—or to take his pleasure here but to bewayle and to lament and such ought thy â—yfe to be likewyse and thou owghtest also hartelie to pray vnto God that it maye be such and that thou mayest not spend thy dayes in the vayne heapinge vp of riches together nor in other ydle pleasures of this lyfe which thou wilt finde aâ— the last to be but a vearie vaine follie Bewayle thy sinne and thy offences doe pennaÌ„ce in this lyfe that thou mayest after this lyfe obteyne the lyfe euerlastinge Our lord sayth that our mourning shal be turned into ioye And happie is that sorow vnto which euerlasting ioye succedeth Loue holie compunction Sighe after the celestiall countrey and make not this present banyshemeÌ„t a Paradise of pleasure Thou vndoeste thy selfe and art cleane gone out of the waye if thou seeke to lyue in ioye and pleasure here in this world Turne thee back agayne and sett thy feete in a better way and imbrace the crosse of Christ and thinke vpon his bitter passion that thou mayest comme to the end thâ—â— thou wishest for which is the felicitie thâ—â— thou wast created for ALL YOVR IOY OVGHT TO BE in God for of euerie earthelie thing the ioye is vnperfect But in hym it is so full that nothing can be desired more CHAP. 25. REIOYCE in our lord allwayes agayne I saye vnto you reioyce and be glad sayth the Apostle The pleasure of the seruante of God ought altogether to be in his Lorde maister It is a vayne thinge to be ioyfull in any but in God alone God will not that thou sholdest lyue discontented but he wold rather haue thee to be glad and ioyfull Onlie this wold he haue thee to doe Alter the cause of thy ioye And conuert the false cause thereof into the vearie true cause of ioye in deede The Apostles were vearie ioyfull when they saide vnto their redeemer that the diuells obeyed them And our lord aunswered them agayne that they shold not reioyce for that but reioyce sayth he â—nto them for that your names be written â—n heauen He forbid theÌ„ not to be merie â—ut he wold haue them chaunge the cauâ—e of their mirth whereas their ioy beâ—ore depended but vpon a worldlie conâ—ideration he wold haue it alltogether celestiall which is in deede the verie true perfect ioye Euerie ioye that is not of God is vaine And euerie contentacion that cometh not from hym is false and hath no good foundation In hym therefore must all thy ioye be and not in any earthlie thinge of this world Thou mayest reioyce in the testimonye of a good conscieÌ„ce as the Apostle willeth thee which is to thee as a pleadge from God hym selfe of the true ioye that thy name is recorded in heauen King Dauid beinge of the wicked demaunded where his God was as he whom they supposed to haue forsakeÌ„ him for his former falle founde hym selfe so fainte and so vnprouided in making of his answere vnto them that the vearie greefe thereof made hym so burst forth into teares that they were his continuall foode both daye and nighte vntill he had founde the comfort of his sweete Lord againe For where God is not there is it not possible to haue any true ioye remayning Although the scripture doth speake sometyme of the ioye of wordlie folke sayinge that they reioyce when they doe mischeyfe yet is that no true nor perfecte ioye because it is noâ— grounded vpon a true and incorrupteâ— conscience Of Sainte Iohn the precursour of ouâ— lord his holie mother saide that he reioyâ—sed in gladnes This is the difference thâ—â— is betweene good men and ill mens ioyes These doe ioye in their vanities And thâ— other doe reioice in a good coÌ„scieÌ„ce This is the reioysing of Saincte Iohn in ioye That ioy must needes be vayne which hath not the grace of God for his foundation If thou doe stande in good state toward God then shalte thou haue true ioy and if thou canst get God then shalt thou haue all ioy in him VVilte thou haue riches Beholde it is written Glory and riches be â—n his house VVilte thou haue bewtie Our Lorde sayeth vnto his spouse Beholde my frend how fayre she is VVilt thou haue lyfe Behold I am the lyfe sayeth God VVilt thou haue saluation I am sayeth our Lorde the Sauiour of the people VVilte thou haue peace The Apostle sayeth That our Lord is our peace which maketh agreemente betwixte God the father and vs. VVilte thou haue honor Beholde what is written in the psalme Thy frendes be very honorable and their domination is comfortable If thou haue God with thee thou hast perfecte ioye for with him thou haâ—te as much as thou canst wishe with good reason and for iuste cause is he ioyfull that â—â—th with him the fountayne of all ioy Away with all this temporall ioy for an â—â—che of one spirituall ioy is more worth â—â—en all the false ioyes and pleasures that â—â—e world can bestowe vpon thee There 〈◊〉 no tast of true ioy but in God alone for 〈◊〉 worldly ioy doth soone vanishe away â—gayne Ismael Abrahams sonne according 〈◊〉 the fleshe had soone spentâ— and â—onsumed the water which his mother â—â—gar and he caried for their comforte â—nd releefe But Isaacks lasted and contiâ—ued who was the child of promyse The â—omfortes of the world shal soone haue an â—nd in the wicked but the spiritual conâ—â—lations of the iust shal be like springing â—â—elles of water whiche neuer shâ—â—l fayle â—nly this ioye is certayne sure whereof â—ur lord speaketh No man shall take your â—oye from you Many worldlie men doe glorie in â—heir garmeÌ„tes but that glorie is their garâ—entes it is none of their owne Others â—oast them of their riches but that glorie â—ongeth to the riches and not to them â—hat doe owe theÌ„ This ioye is not theirs it â—esteth in teÌ„porall things They may soone â—e without that ioye if they be without â—he thinges which brought the ioye But that ioy which Christ calleth our â—oy no man can take away from vs which â—s the ioy of a good conscience This is our owne proper ioy which no man can take away from vs but if we be contenteâ— to departe with it our selues This is thâ— ioy which we haue not of any creatuâ—â— but from the creator him selfe Amongâ— the fruites of the holy Ghost S. Paule râ—â—keneth gladnes to be one In creatures their can be no perfecâ—â— ioye but onely the ioye is full anâ— perfecte of it selfe which is in God oâ—â— creator because it is infinite and withouâ— end according to the goodnes of him thâ—â— it proceeded from Ioy is in comparisoâ— to desire
as reste is vnto motion for theâ—â— is our rest quyet and perfecte when theâ—â— is not any thinge more to be moued Aâ—â— euen so shall our ioy be full and perfecâ—â— when there is not any thinge more for 〈◊〉 to desiâ—â— or wish for And because that in the things of thâ—â— lyfe our desire neuer findeth perfect reâ—â— hereof it groweth that in the creatures 〈◊〉 this worlde it neuer findeth perfect ioyâ— Therefore doe thou loue God alone whâ—â— filleth thy soule with good desires and 〈◊〉 the onely cause of thy perfect ioy The prophete Dauid sayeth That 〈◊〉 only filleth our desires with good thingâ— Anna the mother of the prophet Saâ—muell sayde my hart reioysed in ouâ— Lord and in my God was all my gladneâ—â— So doe thou reioyce onlie in God becausâ— the ioye of this worlde is false and vainâ— the which shortelie passeth awaye vaniâ—sheth â—OVV GREAT SO EVER ANY mans honours in this vvorld be yet they all vanysh avvay at the last and true honour doth only rest in the seruantes of God both here in this vvorld and in the vvorld to come CHAP. 26. THY frendes are verye honorable O Lord and their gouernement full of comfort Thus sayeth the prophete dauid If thou be the frende of honor thâ—â— arte 〈◊〉 enemy of God for he onely hath true â—â—nor that is in the fauour of god It is vaâ—â—ie to seeke the honor of this presente â—â—rlde for with payne it is gotten and â—â—th charge maynteyned and quickely it â—â—gone agayne Onely true honor belonâ—â—th to the seruantes of God All those â—â—om the worlde doth honor and extoll â—â—re not the frendes of God That honor which the sainctes of God 〈◊〉 both here on the earth and also in â—â—auen was not gotten by the seeking of 〈◊〉 but by the flying away from it VVilte â—â—ou be honorable Then must thou humâ—â—e thy selfe and be brought lowe VVilte â—ou that all men shall knowe thee Labour thou then to be knowen of no body 〈◊〉 lyke a shadow that flyeth from him whiâ—â— foloweth it and it is gotten by throwiâ—â— thy selfe downe to the grounde and alâ—â— sing thy selfe If thou shalte once knowâ— thy selfe but for earth and ashes as thâ—â— arte thou wilte not couet after the vayâ—â— honors which these blind worldly folâ—â—â— doe seeke so much for VVhen thou wiâ—â— haue none of them then shall they be gâ—â—uen thee VVhen thou fliest from theâ—â— then will they come vnto thee and 〈◊〉 humbling of thy selfe thou shalt get theâ— But yf thow wilt desire the honoâ—â— perpetual thou must despise this tempâ—â—rall honour doe but cast thyne eyes vpâ—â— the end that all these temporall vanitâ—â— doe câ—me vnto thou wilt easelie despiâ—â— the vayne honours of this world Thâ—â— be certayne countrie pastimes vsed 〈◊〉 which amongest other their is vsed tâ—â— carying aboute of a certeyn paper Imaâ—â— sett vp a lofte vpon a pole which all 〈◊〉 people folowe froÌ„ place to place to maâ—â— sporte at which he that carieth setteâ—â— furth with all the brauerie gay garmenâ—â— and Iewels that he can get or borowe 〈◊〉 when the play is ended and all that borâ—â—â—wed ware retorned backe to the ownâ—â— agayne then their remaynes nothing 〈◊〉 the bare naked Image as little esteemeâ— theÌ„ as it was folowed coÌ„mended befoâ—â— And euen so falleth it out by thee whâ—â— thou arte alofte in the world decked 〈◊〉 〈◊〉 the honours dignities thereof be 〈◊〉 neuer so vyle a sinner thou shalt not â—t commendacions and vayne prayses â—he people but when thy playing tyme â—nded all that thou haddest borowed â—ore of the worlde restored agayne as â—e will they set then by thee as they 〈◊〉 set by the paper puppet before that 〈◊〉 so much esteemed and folowed Thou must remember that all thy â—â—ddes honours and dignities be all but 〈◊〉 vnto thee here for a tyme and allâ—â—ughe thou doest possesse them for a â—â—e yet mayest thou well see that they be â—ne of thyne since when thy lyfe forâ—â—keth thee thou canst not carrie them â—â—aye from hence with thee since other â—â—lkes must then adorne them selfe with â—â—at which thou diddest so much magnifie â—â—y selfe with all before VVhen the iourney of thy lyfe is ended 〈◊〉 an end is also all thyne honour and â—orldlie reputation and in the earth must â—â—ou lye all poore and naked while others â—ake merie with that which thou so much â—steemedst The greate estates and kinges of the â—arth that sat sometyme full high in their â—â—rones and seates of Maiestie all clad in â—urple and rich array vnto whom folke â—owed their knees made lowe curtisies â—s vnto some earthly God The same folke â—fter when all the honor was gone and â—hey layed lowe in their graues weÌ„t walking ouer their heades shewâ— small reuerence to those whome they 〈◊〉 greatlie magnified before This is 〈◊〉 worldlie guyse to daye in honour to 〈◊〉 row in dishonour To day euery man spâ—â—â—keth honorablie of thee And to moâ—â— not one that will remember thee Aâ—â— passeth the wynde of this vanitie the feâ—â— lasteth not longe and at last in short spaâ—â— cometh all the honour to nought O I wold to God that vnto the eaâ—â—nest louers and folowers of this worldâ—â— false honours and vanities there were 〈◊〉 worse to falle vnto them TheÌ„ after thâ—â— they should be once depriued of them 〈◊〉 death and cleane forgotten of wordâ—â— people there mighte no more harme coâ—â— vnto them But this is loo a miserabâ—â— thing and vearie fearefull to thinke 〈◊〉 that after these short daies be ended 〈◊〉 which they haue serued the worlde thâ—â— which contynued in their vyces and euiâ—â— lyfe vnto the end shall burne in hell 〈◊〉 after for euer This end haue the vanitieâ— which thou seekest after and in this doâ—â— the honours end that thou so much deâ—lightest in The true seruante of Iesus Christ doth not desire this temporall honour which he acknowledgeth for vaine and transiâ—torie The seruante of Christ setteth morâ— by the honour of his Maister then he doeth by his owne honour and coÌ„moditie Happie is he which in all that he doeth â—â—â—ireth nothing but the honour of God 〈◊〉 Happie is he which imbraceth humiâ—â—â—â—e foloweth his maister Christ thereâ—â—â—nd dispiseth all the vayne honour of 〈◊〉 world from the bottome of his harte â—he end that he may reigne with Christ 〈◊〉 euer Care not for the false honour of this â—â—rld that thou mayest get the true hoâ—â—ur of heauen leaue not the truth for 〈◊〉 shadowe The Apostle sayth be not ye in your â—â—ce vnderstandinge like vnto childreÌ„ â—â—ildreÌ„ doe more delight in horses made â—reedes and puppetts made of clowtes â—â—en in true horses verie men and woâ—en in deede Thou must not be a childe â—â—d set more by a shadow of truth then 〈◊〉 the trewth it selfe The riches and honours of this worlde 〈◊〉 but shadowes of the true riches and â—â—nours that be in heauen And since thou art a man of
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
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
Happie is he whose determination is fully set to get the inuisible thinges and to despise these visible thinges It is most cleare that such a one is both a good and a wise man for he buyeth for small things thinges without measure and for thinges transitorie thinges that be euerlasting and for vyle thinges and of no price thinges that be of infinite value he buyeth fayre thinges for soule pleasante thinges for thinges most miserable sweete thinges for bitter and that which is most of all he buâ—eth all thinges for nothing If thou wilt come vnto him thou must loue him alone for thou canst not loue him perfectly as thou oughtest to doe if thou doest loue anything beside him or with him Let not the apparance of these corruptible thinges deceyue thee let not the vanitie of these honors nor the pleasures of this presente lyfe blinde thyne vnderstandinge In despysing of the vanitie of this worlde thou shalte winne the loue of God Consider how little God doth commaunde thee and how much he doth promyse thee Resigne vp the vyle thinges of this world that thou mayest get the most pretious pearle of infinite value which is the lyfe euerlasting for this present lyfe is in effect but a moment in comparison of that perpetuall lyfe which is to come Despise this short and corruptible lyfe that â—hou mayest wynne the eternall and happie lyfe He were to be accompted but for a foole that hauing goodlie Pallaces faire cities of his owne wold goe dwell in a staâ—le Such is this miserable world in respect of the celestiall citie Make then but little accompte of that which appeareth somewhat and is in deede little or noâ—hing at all And looke vnto our Lorde who is he that doth inuite thee with his holy loue doth set open vnto thee the gates of heauen Cut away the roote of euill thoughtes which the deuill and the world haue planted in thy fantasie Enforce thy spirite to despise theâ—â— corruptible and transitorie thinges and to loâ—â—e the durable and eternall thinges for the which thou wast made To the intent that thou mayest lyue here in this lyfe â—s in the wâ—y and in the next thou mayest reigne as in thy proper Countrye Amen The end of the second booke THE THIRD BOOKE of despisinge the vvorld VVhich teacheth how by despisinge these vanities wee may serue Iesus Christ. The thirde parte All thinges of this vvorlde be false and vayne and therefore they can not satiate our soules but God onlie vvho is our cheefe good of all doth perfectlie satiate and fall all those that doe feede 〈◊〉 â—ym CHAP. 1. THE riche men sayeth the psalme were hungrie and suffred necessitie but to theÌ„ that do seeke God al goodnes shall abounde He that hath God hath all goodnes and euery thing shall abounde vnto him and he that hath not God hath nothinge without God euery delectation is sorowâ—ull euery ioy is vayne and all aboundance is pouertie and necessitie it is great libertie of soule not to desire any thinge in this world God onely who hath created ouâ— soule doth fulfill our desires and satisfie our appetites they be very vayne that doe thinke to finde true contentment in thinges of this lyfe There is nothing so sweete in this lyfe but that it is full of bitternes there is nothing so pretious so good or so delectable that can make a man throughly happie eyther by delyuering him from euill or by gyuing him ioye euerlasting but onely God who is our cheefe good and our felicitie what so euer is not of God is pouertie God shall feede me and nothing shall be wanting vnto me sayeth the prophet The kinges and princes of the earth can not say so much for the greater that they be so much the more doe they suffer necessitie they haue greater care to mayntayne their honor and to prouyde for their house and to gouerne that which is vnder their charge Onely the seruant of Iesus Christ can say that nothing shall be wanting vnto him he that is fed at Gods hande is sure to be satiate and contented The worlde doth feede his sheepe with withered grasse and keepeth them amongest the briers and thornes their water is poysoned and vnder the grasse doth death lye lurking The deuill gaue meate to our firste forefathers and after they had eaten they were poysoned The worldly man doth eate the hearbes of deliâ—â—â— and sodenly after he hath eaten dy 〈…〉 withall He is trayned with the 〈◊〉 of honors and â—iches and is after taken and caught faâ—â— by them The â—oly Prophet sayeth thou arte my God 〈◊〉 art my portion in the lande of the liuinge Happie is he that is fed at 〈◊〉 owne hande and putteth not his 〈◊〉 in men Happie is he that seeketh God â—ith his whole hart and desireth to be comforted by hym Drinke thou neuer so much of the 〈◊〉 of these worldlie honors and vanitie◠〈◊〉 thy thurst shalt neuer be queÌ„ched burtâ—â—â— shalt still be like to one that is in a dropsie who the more that he drinketh the more he may still drinke All thinges dâ—â—trust in our Lord and he gyueth them meate in their due tyme. The prodigall sonne after he had oâ—â— seperated hym selfe from God confessed straight wayes that he was almost dead for hunger Vice doth alwayes cause familie and much trouble in the will of 〈◊〉 which vertue doeth not but doth still minister vnto it much ioy and coÌ„forte The wyse man sayth doe not thou taste of thâ— pleasant dishes that the worlde setteth besâ— thee for his bred is full of lyinge and falsehood Althoughe it telleth thee that thou shalt finde in vyce and in sinnes good nourishement and satietie yet doe not thou beleue it The Nigremanciers and inchaunters will make a shew to thyne eye of pleasant Gardeins and fruytfull trees but yf thou doest gather 〈◊〉 of the frayte thereof thou shalt fyn 〈…〉 ge at all therein so doth the world 〈◊〉 men beleue that whatsoeuer it offereth vnto them is of good substance and may well suffice to satisfie their hunger but in trueth when triall is made there is nothing founde but that which is vayne and full of wynde And this is the cause why they are neuer satisfied nor doe lyue contented Our soule is no Camelion that it can lyue by wynde alone Dauid sayth in the person of the world I opened my mouth and drew in the ayre The world openeth his delights layeth abrode his will and pleasure and thinketh to feede men with wynde Ephraim saith Osee feedeth the wynde A very vayne thinge is that which filleth not the place where it is The thinges of this worlde doe not fill our soule but onlie puffe it vp and make it swell VVoldest not thou take hym for a foole that when he were hungrye wold open his mouth and take in the ayre to satisfie his hunger withall The follie is nothing lesse yf thou thinkest
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâ—â—rldlie men their bellie is filled with â—hose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most 〈…〉 of the eye They hange vp their hanginges of silke and Arras in their 〈◊〉 and cheefest chambers of resort 〈◊〉 the most base vyle thinges of their 〈…〉 they bestow in the corners and 〈…〉 of the house Euen so doth 〈…〉 the riches of his glory of his 〈…〉 the open market affordinge 〈…〉 pennyworth thereof to as many as 〈◊〉 buye of yt But the golde and siluer 〈…〉 worthie to be esteemed and 〈…〉 the verie sweeping and 〈…〉 house he hath hid vnder the 〈…〉 and set them out of sight Of 〈◊〉 secret thinges then which in gods 〈…〉 nought worth nor reputed for 〈…〉 Dauid sayth The bellie of these â—â—â—â—dlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their â—â—â—â—sor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth 〈◊〉 prouoketh the appetite to take more 〈◊〉 they shall suffer huÌ„ger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid They goe round about the earth to get honors and riches but for all that their hunger will not be satisfied The Prophet Aggeus sayth vnto worldlie men Thou hast eaten but thou hast not satisfied thy selfe thou hast put on thy clothes and art neuer the warmeâ— The more worldlie thinges that thou hast the more shalt thou desire of them the vehemencie of thy thirst shal be the greater Thou art like one that eateth salâ—â— And as he that throweth oyle into the 〈◊〉 to quench it Labor not to seeke 〈◊〉 the vanities of this world for thou shalt neuer quench therewith the thyrst of thâ—â— soule although thou gettest that whiâ—â—â— thou doest desire THE SOVLE BEINGE indued vvith reason and created after the image of God ought to delighte and reioyce onlie in hym and of hym receyue perfect comforte CHAP. 2. OPEN thy mouth and I will fill it sayth God After that our Lorde had recommended vnto his people the obseruing of his commaundemeÌ„tes In reward thereof he tolde them that yf they wold opeÌ„ their mouthes he wold fill them Thou must not vnderstand this by our bodely mouth which being of so small a quaÌ„titie is soone filled but of the mouth of the soule which as our desire and our longinge The whole world is not able to satisfie the greate desire of our soule but onlie God whiche created our soule after his owne Image and likenes who is he that saide Put forth thy petition and extend thy desire for I am he that must satisfie fulfill it and none other besyde me The reasonable soule which is created after the image and likenes of God may well be occupied aboute many thinges but it shall neuer be satisfied nor filled but with God hym selfe In hym it is at rest quyetnes and by hym it receyueth perfect ioye and felicitie Happie is that soule vnto the which God is all thinges and nothing is pleasant vnto yt but God alone besyde hym all thinges are bitter greeuous Our soule shall neuer fynde rest yf it seeke for comforte in earthlie thinges The vessell whilest it is in the water seemeth not heauie but as soone as it cometh out of the water the heauines and waight thereof appeareth The reason is because the substance thereof being earth or that which is nearest vnto earth it hath most agreement and coÌ„uenience with the element of water when it is vpon the water So when thou art with God in hart by faythfull loue thou art in the element that is most proper and proportionate vnto thee and remaynynge there with hym thou goest away merely with good contentment But when thou doest loue the world thou goest cleane out of thyne owne proper element which is God and therefore euerie thinge then seemeth paynefull and heauie vnto thee The wicked men fynde much trouble busines euen in the middest of their honors and good men finde comfort and quyetnes in all reproches that can be gyuen theÌ„ Only in God is true ioye of hart And out of God is there neyther peace nor pleasure As thy bodie can neuer take rest being layed vpon a narrowe peece of wood so shall thy soule neuer fynde any rest in thinges of this world All that whiche is not God hym selfe doth no more good vnto the soule then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode Thou oughtest to consider that thou canst gâ—t no rest by louing the thinges of the earth and for that cause thou oughtest to turne thee vnto God alone yf thou wilt get a quyet lyfe VVhen God created man the scripture sayth that he rested hym which he saide not when he had created other thinges for man can only rest in God God is saide to rest in man onlie when man receyueth his only rest in God him selfe God filleth thy desire with good thinges sayth the prophet Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the cheefe good of all which is god VVhiche appeared by the earnest crying out of Dauid sayinge As the hart desireth the fountayne of water so longeth my soule after thee O my God my soule hath thirsted after thee the fouÌ„tayne of lyuelie water when shall I come and appeare before thy presence My teares were my foode both day night when they asked of me where is now thy God VVhen he was froÌ„ god he wept to see him selfe in that thirst and in that necessitie And therefore he desired god to gyue hym his full and perfect contentation The world cannot quench the thirst of thy desire therefore oughtest thou to goe vnto Christ who sayeth whosoeuer thirsteth leâ— hym come vnto mee Set not thyne harte vpon the vanities of this present world vnlesse thou doest meane to be vexed with vnquyetnes and affliction Doe not thou loue this temporall glorie and thou shalt haue the eternall glorie If thou doest looke to obtayne whatsoeuer thou desirest take the couÌ„cell of that holie Prophet Dauid that sayth Delight in our Lorde and he will gyue thee the petitions of thyne hart Hym onlie oughtest thou to loue and so in this lyfe thou shalt be glad and reioyce and in the other lyue in blysse euerlastinge GOD IS ONLIE THE FOODE of our soule for he hath made vs onlie for hym selfe and our soule beinge a spirite it is vnpossible to satiate it vvith corporall thinges because there is no conformitie betvvixt them and it CHAP. 3. I SHALL then be satisfied when I shall see thy glorie sayth the Prophet vnto God doe not thou seeke for
doe that which he commaundeth So in fulfilling of the commauÌ„dements of God â—hou mayest make full accompte that he will gyue him selfe vnto thee to the ende â—hat by thine enioying of him thou maiest â—lwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer â—hee from all thy temptations saying by â—he mouth of SalomoÌ„ That he is the shild â—f them that put their trust in him Dauid â—ut his truste in God and he was holpen Happie is he that putteth his trust in God and feareth nothing the malice of men Happie is he that had no feare in his mynde neyther fell from his hope at all Happie is he whose strength is God hym â—elfe for in the tyme of tribulation his â—ope shall not be vayne Ecclesiasticus â—aith coÌ„sider o ye mortall men and knowe 〈◊〉 for certaine that neuer any trusted in â—ur Lorde and was confounded nor perseuered in his commaundemeÌ„tes and was forsaken The sicke man hath good cause to trust â—n that Phisition for his health that cureth â—ll disseases Our Lord saith the Prophet is he which healeth all thy sickenes and saueth thy lyfe from death He is neare vnto all those that call vpon hym AS GOD DOTH IN GOODnes exceede all other thinges so ought man to loue hym incomparablie abouâ— all other thinges vvhich yf they haue any iote of goodnes in them they haue it by participation of some peece of gods infinite goodnes CHAP. 6. THOV shalt loue God with all thyne hart with all thy soule and with all thy force sayth our Lord for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must forsake but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world Place thy loue in God onlie with out louing thou canst not lyue And seeing then that thou must needes loue bestowe thy loue there where thou mayest fynde most sweetnes delighte Thou oughtest not to commyt so great an offence against the high maiestie of God as to cople together his deuine loue with the loue of these most base and beggerlie thinges of the world As God doth infinitelie exceede all 〈◊〉 creatures so ought our loue to hym â—â—comparablie exceede the loue of all â—â—her thinges VVho ought to gather the â—â—â—te but he that planted the tree sayth â—â—e Apostle VVho planteth a Vyne and â—â—th not of the fruyte thereof And â—â—om oughtest thou to loue but him that â—â—de thee able to loue In hym alone â—â—ghtest thou to put thy loue of whome â—â—ou receyuedst thy power to loue Fly â—â—e corruption of the world make not thy â—â—rt thrawle to the vanitie thereof Take â—â—e loue of God for thy refuge defence This is the verie mountayne that God â—â—d Lot to saue hym selfe aâ— vnlesse he â—â—â—d be burned vp with the fire of Soâ—â—me So thou O Christian soule flie â—â—om the maledictioÌ„ of this world vnlesse â—â—ou wilt be burned vp in the flame of â—orldlie passions Nothing will so easelie make thee 〈◊〉 despise the vanitie of the world as the â—â—ne of God And because thy harte was â—uer throughlie towched with the fire of â—â—ds loue thereof groweth it that thou art â—llen so in loue and hast so great a sauour 〈◊〉 the corruptible goodes of this vnâ—â—ppie worlde All the troubles and cares â—â—at thou arte vexed with proceede hereâ—â— that thou louest not God as thou â—ughtest to doe O that thou mightest but taste a little of â—â—e sweetenes of gods spirite O how easelie woldest thou then despise that whicâ— thou now settest so much by Thou shoâ—â—â—dest not then haue so many cares for vnâ—â— the seruante of God one care is sufficieâ—â— The nature and propertie of loâ—â— is to haue no care aboute any thing 〈◊〉 that which he loueth That is well â—â—â—fied here in this worldly loue where 〈◊〉 shall often see that some one man for 〈◊〉 obteynynge of that thinge which he â—â—â—nestlie loueth maketh no reckenynge 〈◊〉 eyther goodes honor or fame and ofâ—â—â—tymes hasardeth his lyfe therefore 〈◊〉 He putteth all thinges in adueÌ„ture to haâ—â— his will He forgetteth him selfe and eueâ— other thinge for that whiche he deareâ—â— loueth Now yf this fond loue of thingâ— so little woorth the louinge be of suâ—â— force that it taketh from a man the louâ—â— the care of euerie other thing how muâ—â— more shold the loue of God make hym 〈◊〉 be free from all other care eyther of hyâ— selfe or any thing els These superfluous cares which thoâ— takest and the much caring for thy selfâ— maketh it to appeare playne that thoâ— louest not God at all For yf thou diddeâ—â— loue God the onlie care that thou sholdeâ—â— haue aboute the seruing of hym woldeâ—â— occupie thee that thou sholdest haue 〈◊〉 tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ— â—nto God that they forget them selues â—ll other worldlie thinges so as they were â—eputed of worldlie men to be no better â—hen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to â—ake thyne accompte with God and with thyne owne soule so as yf there were â—ot any other thinge in the world for thee â—o doe besydes Thou oughtest to loue God so as yf it might be possible thou â—oldest forget thy selfe in such sorte as â—â—at thou mightest trulie say as the Apoâ—â—le did I lyue not but Iesus Christ liueth 〈◊〉 me Loue not the thinges of this world â—o as to make them the end of thy loue â—ynce all that thou canst loue in this world â—hou shalt fynde to be much more perâ—ectlie in God then in the worlde If thou â—oest loue any thinge because it is bewtiâ—ull why doest not thou loue God who is â—he fountaine of all bewtie And yf goodâ—es be the thinge that our will is fixed on who is better then God There is none good but God alone in his owne nature substance The goodnes of a creature is so farre forth good as it doth participate with some droppe of that greate Sea of gods infinite goodnes Now yf thou doest so much loue any creature for some shew of goodnes that thou perceyuest therein althoughe there be in deede infinite imperfections in it why doest not thou loue God who is essentiallie good of hym selfe and the perfection of all goodnes The lesse materiall substance that there is in bodies so much lighter they be and so much the better disposed to ascend vpward Therefore yf our soules be laden with the loue of earthlie thinges they shall the lesse be able to ascend vp by charitie to God There is perfect loue where there is no disordinate passion and he that doth perfectlie loue God will nothing esteeme the vanities of the earth THE LOVE OF THY NEIGHbour is so ioyned vnto the loue of God that it is vnpossible
for thee to loue the one and to hate the other And therefore it is a most sure thinge that he vvhiche loueth not his neighbour is condemned to perpetuall payne of hell CHAP. 7. THOV shalt loue thy neighbour as thy selfe saith god The honest loue of thy neighbour is so ioyned vnto the loue of God that with the vearie same loue that thou louest God thou maiest loue thy neighbour also They proceed both out of one roote and the loue of God and of our neighbour be vnseperable with the same habituall charitie that thou louest God thou louest thy neighbour The Apostle sayth he that loueth his neighbour fulfilleth the law Thou caÌ„st not deuide thy selfe from thy neighbour but that thou must withall deuide thy selfe from God also All the lines that be made from the vttermost parte of a circle vnto the Center which is the middle poynte must needes ioyne together in the Center And the further that any of those lynes is drawen from the Center the further doth it goe froÌ„ the other lynes and the further that one lyne is drawen from an other the further doth it goe from the Center Thou canst not by any meanes seperate thy selfe from thy neighbour eyther by louing of him little or by hating of him but that thou must seperate thy selfe â—lso from God thou must needes feele somewhat of thy neighbours harmes and â—eare a parte with him in all his afflictions Iob neuer tare his garments nor gaue â—ny signification of sorowe for the losse of his goodes and substance but onely when worde was brought him of the death of his children But many feele more greefe of the losse of their temporall substance â—hen of any harme that happeneth to any of their neighbours were it neuer so great Let it not greeue thee to loose these corruptible goodes which God doth suffer ofte to be taken from thee for thyne owne greater good and benefite but let thy neighbours harmes pearce thyne hart and let his hurt be thyne VVhen God created the worlde of all such thinges as he made therein he created of euerie sort of the thinges that he made many as trees plantes beastes all other liuinge creatures which sholde multiplie and increase euerie one of them in their kyndes yet made he but one man and one woman of which all the rest of the men in the world shold discend to the end that when they sholde see how that they were all discended from one they might be prouoked thereby one to loue another with more earnest affection and good will God praysed the first day that he created and all that he made in it but not the secoÌ„d day vnto the which he gaue no prayse at al neither called he it good as he did all the other beside that The cause whereof was for that it was the first day that did seperate and deuyde it selfe from the vnitie whiche seperation God abhorreth and therefore had that day amongest all the residue no prayse at all Make thou no partes nor diuisions lest thou be greeuouslie punnished therefore at gods hande let it not seeme any hard thinge vnto thee to loue thy neighbour for although to some folkes at some tymes it seemeth so yet yf thou consider it well it had bene a much more hard precept for thee to haue kept yf God shold haue coÌ„maunded thee to hate hym For to loue doth agree with our nature but to hate is cleane contrarie vnto it God commaundeth vs alwayes such thinges as our natures be most prone vnto and asmuch against the nature of man it is for to hate one another as it is against the nature of water to ascend vpward And albeit that by the meanes of thy corrupted minde it might seeme vnto thee some pleasure for to hate thy neighbour yet can it not seeme any pleasure to thee at all to burne therefore for euer in hell fire Choose therefore which of the two thou likest best for if thou hatest thy neyghbour thou shalt surelie therefore be condemned to hell fire Vnhappie is he that had rather burne then loue for yf he had loued charitablie his neighbour he had not bene burned in hell at all An euill choyse makest thou if thou haddest rather be damned then loue thy neighbour Remember that to loue thy neighbour is commaunded thee by God hym selfe and it is also conformable to reason and to the lawe of nature Loue thou therefore thy neighbour althoughe he loue not thee but persecute thee and then shalt thou be the vearie childe of God And yf that thou be his childe thou shalt be also felow heyre with hym of the celestiall kingdome where thou shalt rest in peace with him for euer FOR THE RARE AND greate spirituall profittes that are gotten by louinge of our enemies euerie good christian ought vvith all his harte to loue them especially for that it is the proper qualitie of Christian perfection CHAP. 8. LOVE your enemyes and doe well to them that hate you sayth our lord that you may be the very children of your father which is in heaueÌ„ The childreÌ„ of Princes greate meÌ„ are alwayes brought vp vnder maisters which may teach them and reprehend such faults as they fynde in them There is no better Scholemaister then an enemy which gyueth diligent attendance vpon thee and obserueth thy lyfe and as soone as he can fynde any faulte in thee thou shalt be sure to heare of yt If thou wilt be vigilant aboute thy lyfe pray vnto god to gyue thee some enemye for that will make thee best to looke aboute thee and to haue due regarde to thy lyfe and conuersation And yf thou doest get such a one what hast thou els of hym but a maister that will well looke vnto thee and haue diligent watch ouer thee to whome thou shalt neede to gyue no fee in recompence of his paynes and trauayll had aboute thee Other men seeke them out maisters with care and some expence withall and yet haue much a doe to fynde them out and thou hast gotten thee one without any trouble at all which shall cost thee neuer a penny And yf thou wilt be the childe of the king of glorie it behoueth that thou be brought vp vnder some good maister who may teache thee to lyue well and to haue care ouer thy selfe Before thyne enemye thou wilt take good heede what thou sayest for thou knowest well yf thou doest commyt any error he will murmure against thee for yt thou wilt also beware how thou liuest for if thou doest any euill thou shalt be sure to haue it soone published abrode If thou goest but a little out of the way thou shalt be quickelie repreheÌ„ded for yt All these good turnes doest thou get at thyne enemyes hande VVhen thou liuest amongest thy freÌ„des thou art bolde to speake to doe at thy pleasure what thou thinkest best whereby thou doest often offend god and takest much occasion of sinfull liuing
from thee the vayne cares of this worlde The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute and to vse a good dexteritie in delyueringe of hiâ— message and soliciting the same and not to faynte in his sute vntill he haue brought that to passe that he cometh for And so must thy prayer be not slow but dilligent not warme but feruent and fierie And although thou be not heard at the very first yet thou must be importunate persâ—â—er still callinge as the holie disciples did that continuallie perseuered in prayer Make meanes vnto those that be in fauor with the greate kinge that they may speake vnto hym for thee and be thy daylie intercessors as they vsuallie doe that haue any sute vnto any temporall prince Call earnestlie on our blessed ladie the mother of God for to helpe thee and all the holie Saintes of heauen Our Sauiour teacheth vs howe we ought to behaue our selues towarde him in the parable of him that asketh three loaues of breade of his frende where he sayeth vnto him that if he wolde not gyâ—e him that which he asked of him because he was a frend yet at the leastewyse that he sholde gyue it him because of his importunitie Our Lorde wolde haue thee to be importunate and doth sâ—ay his hand from gyuing thee that which thou demaundest to make thee to perseuer in good and that thy merite may thereby be increased that so thou mayest be made worthy to receyue that which he meaneth to gyue thee which is more then thou doest aske of him and although that God doeth knowe in all thinges our necessitie yet wolde he haue vs to sende our messenger of prayer vnto him because his will is that we shold be delyuered from our temptations by â—hat meanes It is necessarie for thee to praye not because thou sholdest make God to know â—hat which he knewe not before nor for â—hat he sholde chaunge his determination â—y thy prayer but onely that by thy prayâ—r thou sholdest vse those meanes by which God determined to gyue thee that â—hing which thou desirest of him Thy prayer presenteth vnto God thy â—ecessities it humbleth thyne harte it deâ—yuereth thee from euill it moueth God â—o shewe thee fauor and reconcyleth thy â—oule vnto him Prayer ouercometh and conquererh â—ll thinges It ouercometh men as it appeaâ—eth by Dauid Iudith and Iudas Machaâ—eus who all ouercame their enemies by â—rayer It ouercame the fire when it burâ—ed not the three children that were put â—nto the fierie fornace at Babilon It ouerâ—ame the water when Moyses by prayer â—ade the redde sea to open and deuyde â—â—t ouercame tyme when Elias did thereâ—y make it to rayne or to leaue rayning as it pleased him It ouercame the body when Moyses continued fortie dayes and fortie nights without eating or drincking onely susteyned by the helpe of prayer It ouercame death as is manifeste in Ezechias who beinge adiudged by God his sentence to dye did get by prayer dyuers yeares of lyfe It ouercame the cloudes in as much as Elias by prayer caried the cloudes from the sea vnto the lande It ouercometh the heauens as appeareth by Iosua that by prayer made the soonne and heauens to stande still and moue not and aboue all this prayer is of that force and of that effecte that it ouercame God him selfe Moyses prayed vnto God and he straight wayes made answere vnto him saying Let me alone that I may reuenge me on them God doth here confesse that he was holden backe by the prayer of Moyses since he willed him to let him be reuenged of his people Our Lorde sayeth All that you doe aske in prayer you shall obtayne Seeing then that prayer can so much preuayle in all troubles afflictions temptations and tribulations take it for thy sure shilde for without it shaâ—te thou neuer get perfect victorie EVERIE THINGE DOTH naturallie tend vnto his proper ende and the ende for vvhich man vvas created beinge God hym selfe he ought to despise all vvorldlie thinges that mighte dravv him from the right vvay vnto hym and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after CHAP. 37. I AM both beginning and ende sayeth God The riuers doe all come forth of the sea and doe thether returne agayne and all thinges doe naturally craue their proper ende and â—â—re by nature holpen towarde it And as â—od is our sea from which we came and â—he very center whereunto we tende our â—oules by nature must seeke vnto him and â—â—bor to come vnto him as to the very end â—or which they were created Our soule can finde no resting place â—ere in this present lyfe for God him selfe â—ust be the rest thereof as the vttermost â—â—nde of all that it seeketh after and the very cause of the creation thereof God hath made vs for the loue of him selfe and therefore our harte must needes be vnquyet vntill it may attayne and come vnto him All thinges hath God created for man and man hath he onely made for him selfe It is a thinge much to be marueyled at that all the creatures that God hath made doe those thinges that they are created for and onely man is a rebell vnto God and endeuoreth not to come vnto the ende that he is ordeyned for God created not thee for the earth but for heauen he made thee not to the ende that thou sholdest seeke after worldlye thinges as the finall ende of thy creation but that thou sholdest onely seeke after him The beastes of the fielde which 〈◊〉 hath ordeyned for the earth doe carrie their heades downe looking alwayes towarde the ground but man whom he hath created for heauen he hath made to goâ— strayght vpright that he may beholde heauen vnto the which he belongeth and towarde which he dayly sholde drawe Be not thou to much occupied in the wayâ— thether neyther be thou disquieted in tâ—â— iourney hence let not thy reason be confounded with to much busiyng thy selfâ— aboute these corruptible worldly thinges but set thyne harte vpon the lande of tâ—â— liuing the very proper country in deeâ—â— where thou mayest enioye thinges 〈◊〉 â—â—biect to any corruption make no accoÌ„pt 〈◊〉 these thinges visible but lift vp thyne â—â—rt vnto things inuisible Labor earnestlie 〈◊〉 come vnto the ende that thou arte orâ—â—yned for VVhie did God create thee â—â—t onely because thou sholdest enioye â—â—m Let it be therefore thine whole studie â—â—d labor to attayne to hym as to thy most â—â—ppie end The Prophet Dauid made his deâ—â—unde who shall ascend vp into the hill â—our Lord Or who shall rest in his holie â—â—ce He answered hym selfe agayne â—â—ight wayes saying He that hath not reâ—â—â—ued his soule in vayne And that thinge â—â—wayes receyued in vaine which is not â—â—rcysed to the end that it is ordeyned 〈◊〉 thou sholdest in vayne buy a garment â—hou woldest