but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
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
but that his last hower may be before to morow come And synce thou knowest not whether thou shalt lyue vntill to morowe or no thyne hower beinge â—o vncerteyne turne thee betyme to amendment of thy lyfe lest by deferring of yt vntill the end thou mayest be sodeinlie taken with death wheÌ„ thou woldest seeke for tyme place to doe thy penance in and canst after fynde none A DISCOVRSE HOVV NO maÌ„ ought in this lyfe to put trust in any vvorldlie thinge shevvinge that there is no assurance or stabilitie in any vvorldlie thinge but all thinges in this vvorld are vnstable and full of vanitie CHAP. 40. PVT not thy trust in Princes nor in the sonnes of men for there is no safetie to be founde in them sayth the prophet In no lyuelie creature nor noble parentage or other dignitie owghtest thou to put any trust vnlesse thou wilt be deceyued troubled and disquieted for all is full of vanitie VVherein trustest thou o thou worldlie maÌ„ Trust not in thy greate force synce there haue bene so many valiaÌ„t captaynes in the world of whome wee haue now scarse any memory left to vs. The scripture sayth That the mightie men shall suffer mightie punishement Vaunte not thy selfe in the vanitie of thy greate actes and worthie deedes done by thee It is a vearie follie thy lyfe being so short as it is to make statelie palaces when as our forefathers liued many yeares in simple and meane cotages Iheremy sayth woe be vnto hym that buildeth his howse vpon vnrighteousnes Esteeme not of thy horses well set out and furnished nor the vayne pompes of this world since God sayth woe be vnto you that be riche in Syon and doe put your trust vpon the hill of Samariâ— and doe enter so gloriouslie into the howse of Israell Set not your hartes vpon banqueting and feastinge as many vayne folke doe which doe spend their dayes therein and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Babilon nor remembreth not his wordes sayinge woe be vnto you that rise vp earlie to eate and drinke and to haue pleasant musicke in your howses and haue no regard vnto the workes of our Lorde Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bodelie bewtie since it is written All outward grace vanitie and bewtie are deceytefull Doe not put any confidence in the nimblenes and agilitie of thy bodie nor in any other externall thinge for in these thinges the vearie brute beastes doe goe beyonde thee and exceede thee Asael which ranne like vnto a wilde deare of the wood was slayne in the folowing of Abner And these outward graces and qualities of the bodie haue bene to many men cause of their distruction and death Make not any greate accompte of thy learnynge and knowledge for since no man lyuing is comparable therein with the vearie deuills them selues who for all that their knowledg cannot delyuer them selues from the paines of hell In nothing of this miserable world doe thou put any trust for all is vanitie and vearie mere follie It is a greate want of wisdome to gyue iudgement before thou doest heare both parties And yf thou doe recken all these wordlie thinges for good why thinkest not thou the thinges pertenynge to God to be as good VVorldlie men doe gyue their sentence in fauour of the worlde approuinge and esteemynge much of the mucke of this earth because they neuer harde that parte which longeth to the spirite once speake on gods behalfe They thinke the world to be good neither hearing nor seeinge any thinge for gods parte Sainte Paule saide If thou diddest tast the sweetenes of the spirite thou woldest abhorre all fleshlie tast And yf thou diddest but tast likewyse of God thou wouldest coÌ„demne and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode thou takest liking in the bitter and harsh tast of this miserable world Dispise these vanities and put thou no trust in the lyeng nor in the deceipte of this present world that thou mayest get the eternall and true ioyes of heauen The end of the first parte OF THE CONTEMnynge of the vanities of the vvorlde The second parte VVherein is conteyned hovv peruerse the vvorldlie customes are He shevveth first the vvorld to be full of deceipte false shevves and lyeng and hovv it is enemy to all that loue it lading all those that doe esteeme it vvith infinite miseries and calamitieâ— CHAP. 1. DOE not loue the world neither the thinges that be of the world sayth Saincte Iohn He that knoweth not the malice of any thing lyueth in so much more securitie as he feareth lesse the harmes that thereby may come vnto hym Therfore it is meete that thou sholdest know the conditions of the world to the end that when thou knowest it thou mayest the better beware of it The deceytes thereof be vearie manifest and the euill qualities that it hath cry out to all the world How little ought that to be esteemed which gyueth poysoÌ„ to all those that enter into amitie with it And all those that doe ioyne them selues vnto yt it infecteth with contagious pestilence How many doth it deceyue how many infinite people doth it make quite blinde VVhen it flyeth away it is nothing when it is seene it is but a shadow and when it ascendeth vpward it is but a smoke Vnto fooles it is sweete and to them that be wyse and discreete it is vearie bitter They that doe loue it knowe not what it is And they that doe hate it doe see throughlie into it To knowe it well as it ought to be knoweÌ„ one must stand farre of from it for they that drawe to neare vnto it neither doe know it nor theÌ„ selues It bringeth furth much mischiefe and is cause of infinite miseries It blindeth those that drawe neare vnto it and vnto hym that is not well ware of yt it mynystreth matter of much heauie care It hateth those that doe loue it It deceyueth those that doe trust it It persecuteth those that doe serue yt It afflicteth those that be freÌ„ds vnto it It doth shame to those that doe honour it And it forgetteth those that be myndefull of yt More cause haue wee to hate it when it most loueth vs then when it openlie persecuteth vs. The more familier that it is the more daungerous And much worse is it when it fawneth vpoÌ„ vs then when yt flieth away from vs. Eyther must wee laughe at the world or the world laughe at vs And they that contemne not the world shal be contemned of the world VVoe be vnto them that do trust it happie be they that doe despise iâ— It is both to be feared to be fled from The lyfe thereof is deceytfull the trauayll vnprofitable the feare continuall
deferring his pennance vntill the very laste day both which wayes wolde be very daungerous and inconuenient for his saluation An hastie pennance and a vayne deferring of pennance are both very hurtfull to a mans conscience to deliuer thee from both these inconueniences the prouidence of God hath so ordeyned that the houre of thy death sholde not be made knowne vnto thee but kept secret from the and that thou sholdest allwayes stand in some awe of death because thou sholdest still seeke how to lyue a vertuous lyfe thou arte much bound vnto God that by keepinge secret from thee the houre of thy death hath gyuen thee thereby a singuler occasion to lyue well and to worke thyne owne saluation And in that pointe sheweth be his mercie vearie much that by keeping thee from the certeintie of death doth gyue thee occasion daylie to conuert thee vnto hym lest thou sholdest be taken vnprouided for yf the day had bene set downe certayne vnto thee thou woldest haue multiplied and increased thy sinnes vearie much Also God wolde not that thou sholdest knowe the daye of thy death because he wolde haue thee for to lyue for the profit and coÌ„moditie of other and not for thyne proper benefite onely The common commoditie is to be preferred before the priuate and particuler And yf thou knewest that thou sholdest die shortlie thou woldest leaue many good workes to doe whiche sholde redounde to the benefite of others and onely occupying thy selfe about thyne owne proper commoditie thou woldest haue care of none but of thy selfe and so wholy forget thy neighbours And yf agayne on the other syde when a man is sicke yf he sholde knowe surelie that that sickenes sholde not be his last sickenes he wolde neyther confesse hym selfe nor receyue any of the sacramentes neyther calle on God and his Sainctes nor procure the prayers of his frendes nor the common suffrages of the Church to be sayde for hym All these good workes with many more wold he omit yf he shold knowe for certentie that he sholde then recouer and not die Many in their sickenes doe turne vnto God thynkinge that they shall die which they wolde not doe yf they knewe surelie that they shold lyue Further also did God prouyde and most wyseâ—ie ordeyne that men sholde not knowe the end of their lyfe both for humayne conuersation and also for a quyet and peaceable trade of lyuing amongest men For yf men did knowe that they sholde lyue many yeares they wold seeke to reuenge theÌ„ of all their iniuries and growe full of hatred and malice And agayne yf they sholde knowe that they shold quickelie die they wolde goe vp and downe all heauie and discontented and wolde in all company and coÌ„uersation be vearie vnpleasant and noysome to their neighbours those that must keepe them company and lyue with them And so by both those meanes they sholde disturbe the common peace and ciâ—ill conuersation of men All this hath God done for our pâ—ofit and commoditie whome wee haue allwayes iust cause in all his doinges to prayse to loue and to serue for euer THERE IS NO OTHER MEdecine so good against death as the often meditation of death for yt causeth a man so to lyue as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe CHAP. 33. ALTHOVGH thou doest lyue many yeares in ioy and gladnes yet must thou haue alwayes in thy minde the darke day of death sayeth the wyse man Death wolde be vanquished as soone as he sholde come if it were well thought on before it come No weapon will so well defend thee from death as the very memorie of death it selfe nothing shall so easely delyuer thee from death as the often meditating thereon A wyse mans lyfe is the meditation of death he is vnworthie of comfort in his death that in his lyfe was cleane forgetfull of death Christ in his glorious transfiguration tooke with him Moyses who was deade because that in our temporall glory we sholde haue alwayes death before our eyes death which we see to be so contrary to lyfe almightie God him selfe tooke as a meanes to gayne vs lyfe by Iesus Christ hath by his blessed death so qualified and tempered death vnto vs that it is nowe no longer death but an instrument for vs to attayne euerlasting lyfe by for by death wee doe gayne eternall lyfe So as that which before his glorious death was vearie death in deede is nowe become lyfe to all good men and to all wicked men it is a sure port of euerlasting death It is the table of accompte or the place of payment where the true knighte and the faythfull souldier is payed his wages and the faint harted coward turned out of paye and discharged Death doth gyue his hyre diuerslie accordinge to the diuersitie of mens lyues Seeke to be of the Number of those which shal be well rewarded Thou shalt not falle on the right hand of death yf thou doest not forget death in thy lyfe tyme. It is the cheefe poynt of philosophie to be exercysed still in the conteÌ„plation of death The father of the householde commaunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast that they shold watch at the endes and corners or angles of the high wayes to bringe them vnto hym And for asmuch as wee be all trauaylers and wanderers in this world God wold that wee shold consider well the ende of our waye which is death Carry allwayes before thynes eyes the consideration thereof doe not lyue in blyndnes The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet they straight wayes fell to pennance Behold how much good the memorie of death doth worke in man when it made so sodayne and so greate an alteration in those sinners hartes If thou doest meditate well of death temptation shall neuer ouercome thee Beware that thou loue not so this lyfe that thou doest thereby forget death for then doest thou die most of all when thou hast best good will and most desire to lyue The memory of death keepeth a man from beinge to high mynded in prosperitie It is a good thinge to be readie to welcome death before he come and to expect with good will the tyme that is to folowe after death If thou doest see others die before thee thou mayest well knowe that thou art walking that same way althoughe for the present tyme thou thinkest thy selfe to stand still and moue not VVhen two shippes meete vpon the Sea together they that be in the one shippe doe thinke that they whiche be in the other doe sayle exceedinge fast and that them selues goe but fayre and softelie or rather stand still although in trueth they sayle as fast as the others doe which they see passe by them So many which doe see others die daylie before their face doe thinke that them selues be immortall
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
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