should continually prepare our selues to dye MAN that is borne of a woman is but of shorte continuance and full of trouble Are not his dates determined The number of his monethes are with thee O Lord thou hast appointed his boundes which hee cannot ouerpasse saith Iob The houre of death is vncertaine neither know you what houre your master will call you vnto account Because the houre of death is vncertaine wee should presume that our life may soone bee ended and that the last houre is still at hande And herein as in al other thinges the Lord God hath dealt most mercifully with vs in keeping from our knowledge the houre of death to the ende wee should liue with more purity of heart and soule As wee are sound at the houre of death so shall wee be iudged and for somuch as euery moment wee may dye let vs liue in all innocencie that when wee are to giue vp our account we may bee found good seruantes The more zealous should you bee in doing well the more vncertaine you are when you shall forsake this world whereunto continually you ought to be prepared If many now offend God hauing the houre of death hidden from their eies what wicked â—â—reches woulde they proue if they knew of a certaine that their daies were many The vncertainety of the houre of death it bridleth many from committing sinne who if they knew that they should liue many yeares would wrap and defile themselues with most lothsome wickednesse Againe though the vncertainty of death reclame not all men from their sinnes yet maketh it many not to continue still and perseuere in vngodlynesse If a man might knowe assuredly the houre of his death yet is it plaine that hee could not know it but vnder one of these two conditions to wit either that hee should dye suddenly or else haue some certaine time after appointed and praefixed him to die in Now if hee knew that his death were sudden and so defer his repentance vntill then it were a daungerous thing For hardly can hee truely repent which repenteth suddenly Againe if hee knew his time of life to bee long then it may bee thought he would take more liberty to sinne putting-off the reformation of his wicked life vnto the last day Both which are very daungerous and inconuenient for the saluation of man Therefore to deliuer thee from both these daungers the all wise God hath so ordained that the houre of death should bee alwaies kept from thy knowledg that suspecting death alwaies to bee nigh at hande thou wouldest alwaies liue in the feare of God and bee thankefull to his Maiesty for this so singuler benefite of concealing the houre of death whereby as with a spurte he pricketh thee on to follow practise the works of godlinesse Besides God would not haue thee to know the houre of death because thou shouldest learne to liue for the benefite of others and not to thy selfe For a publique benefite is alwaies to bee prefered afore a priuate Diddest thou knowe that quickly thou shouldest die many good workes thou wouldest leaue vndone which might bee profitable to the common-weale and thy study would bee of thine owne saluation neglecting without the more grace of God the profite of thy neighbour Aud what more If many did knowe beeing sicke that their sicknesse were not vnto death surely neither would they hartely turne vnto the Lord by repentance nor doe those workes which Christians are to doe But now many lying greeuously in paine vpon their bed they turne vnto the Lord God knowing themselues neere vnto death which questionlesse they woulde not doe if they knewe they should liue still and not die Last of all euen for the preseruation of Christian peace and concorde among men God would not haue vs aforehande to knowe the time of our departure out of this world For did wee know that yet many yeeres wee should continue heare there would follow or bee nourished stil in vs hatred desire of reuenge and such like sinnes againe did we know that very speedely wee should die we should be euermore sad and full of melancholy passions and so be vncomfortable to our selues and to all such as are about vs. All which doe violate the common peace and fellowshippe of man Seeing therefore by this vncertainty of our life God hath prouided so well for the benefite both of our selues and of others there is great cause why for the same wee should thanke him loue him worshipe adore him that onely euermore CHAP. 33. The remembrance of death is a goodly medicine against the feare of death THough a man liue many yeares and in them all he reioyee yet he shal remember tbe dayes of darknesse saieth the Preacher Death would be vanquished as he doth approch if it were well thought vppon afore neither is there any thing that from death better may defend thee than after God the continuall memory of the same A wise mans life is the meditation of death and vnworthy is hee all comfort at the houre of death which hath beene forgetfull of death in the daies of his life Death though it seeme contrary to life yet hath God appointed the same to bee a meane whereby to attaine vnto life And Christ hath made death so sweet for vs that laying aside the name of death it is become the iustrument of life inaâ—â— much as thereby wee attaine vnto the true life in heauen in such wise as that which before his glorious resurrect on was very death is nowe life life I say to the good but a gate of eternall death vnto the wicked Death it is the ende when the valieant soulders receiue their pay and the cowards are dimissed with shame According to the diuerse liues of men a diuerse rewarde is giuen to men by death If thou forget death then will death forget thee It is the chiefest point of Philosophy to bee still occupied in the meditation of death The Niniuites hearing the sentence of death pronounced against them by Ionas the prophet straight did humble themselues before the Lord with harty repentance Seeing therfore the consideration of death did so change the mindes of those sinners thou mayest percease the great profite that commeth to man by the same If thou thinke of death as thou shouldest tentatation cannot ouercome thee Beware thou loue not life so immoderately that in the meane while thou put death out of thy minde For then looke especially for to die when thou desirest chiefely for to liue The remembrance of death maketh a man not to waxe proud in prosperitie It is good to be ready to die before death come and to expect with patience the time that insueth after death When thou seest other men to die before thy face thinke thy selfe also to hasten toward the graue though thou maiest seeme to haue sure footing on the earth When two shippes meete vpon the sea together they that bee in the one shippe
is impossible with one eye to looke vp to heauen and with the other downewarde to the earth so against reason is it that so-long as thine affection is bent toward earthly thinges thou shouldest enioy the comforts of the spirite If therefore thou haue any desire at all after God of necessitie thou must depriue thy selfe of all humane ioy when it is an hinderance vnto heauenly consolation Flie with all thine heart from al comfort of the world and thou shalt be comforted of God Plucke away from thy soule the loue of the world that a place may bee lefte wherein the loue of God may be ingraffed and take root God would not suffer that one and the same Altar shoulde serue for himselfe and for Dagon too and though the Philistines with might and maine labored yet neuer coulde they bring the same to passe God will not that the idoll of sinne which thou wouldest adore shall haue anie roome there where his heauenlie maiestie hath an abiding place He cannot abide that himselfe and the world should be worshipped together If thou wilt loue God of force thou must hate the glory of Purge thine hart from al wickednes and thou shalt come vnto that peace Learne in euery thing to conqâ—er thy selfe so shalt thou haue the inward quietnes of the minde Breake thine vnbridled appetites remoue away the vaine desires of this present world abandon pleasures that thou maist liue at peace and tranquilitie that nothing may trouble nor molest thee that finally thou maist enioy the sweetnesse of the spitit and attaine a certaine Paradise in this world Nothing can happen vnto a righteous man vnto his perturbation Thine own affections are they which moue bates against thee and thine enemies being within howe canst thou complaine of them without He is a great Lord that can commaund himselfe And this in fine is the noble soueraigntie of our will that it hath more power than the Kinges and Emperours of the world who of enemies cannot make friends as can our will being disposed therevnto when she subdueth the disordered appetites Why are iniuries and afflictions whatsoeuer greeuous vnto thee but bâ—cause thou dost shun them Now if they would bee sweete rather and not irkesome wouldest thou once loue them S. Paul reioyced in the Crosse of Christ and those glorious Apostles went away reioycing that they were counted worthie to suffer rebuke for his name Why did â—hese so holy men reioyce in tribulations wherein thou hast no ioy Surely that pleased them which is vnpleasant to thee Once do thou loue that which holie men haue loued and thou shalt finde that comforte which they had in troubles If persecutions bring thee griefe complaine not on the persecutor but rather on thy selfe who flyest from that wherein thou shouldest reioyce Conforme thy selfe after the ensample of Iesus Christ be a friend of his crosse and suffering Resign thy selfe wholy into his hands and loue that which hee did loue so shalt surelie it were alone sufficient to confounde then which in title onely be Christians Let vs bee ashamed to passe the time in pleasures and delights when our Captaine liued in great reproach and perill â—â—ee is no good Souldier which beholding his captaine dying before his face wil not venture himself to the peril of death without thinking of his owne life and pleasure If thou seeke after honour seeing thy Captain dishonoured it is a great argument that thou art none of his band and counting thy self a Christian thou shouldest greatelie blush if thou finde in thy selfe any loue at al of vanitie which Infidels seeke after Many there bee which say they are christians but very few do imitate the life of Christ. They bee in name like it cannot be denied but altogether vnlike for manners If the life of many Christians were compared with the life of our redeemeâ— it would then euidently appeare how crooked their heartes bee and how much also they decâ—ine from that straitnes which God did set them in seeing they turne themselues vnto the loue of those things which his pleasure is should be despised I would gladly knowe who hath more knowledge God or the world If thou beleeuest that God knoweth more marke how he hath chosen pouertie and a base condicion and this onely may suffice to teach thee how wicked thy life is That so hard cratch wherein hee lay on the day of his birth condemneth the delicacie of this world that stable doeth demonstrate how vaine the honors and prosperitie of this life are those vile clothes wherin his deuine maiestie was wrapped doe sufficiently shewe of what account are the riches of this world Consider a litle the dicourse of his life and behold also his death so shalt thou find that the Sonne of God become man hath alwaies adhorted vs to contemne the world aswel by example of his life as by wordes doctrine The Lord preaching vpoÌ„ the moâ—Ì„t thus began his Sermon Blessed are the poore in spirit for theirs is the kingdome of heauen The Lord came not to destroy thee but to direct thee into the way of heauen and to bring thee vnto euerlasting saluation If Christ haue not erred thou dost erre if he hath chosen the good thou chusest the ill if hee through infamie and suffering hath entered into the gates of glorie out of question thou takest the readie way vnto hell which so louest immoderately honor and vanitie In great perill thou liuest and thou dost hazard thy saluation if thou returne not from this way and detest that which thou so louest and earnestlie determine with thy selfe hereafter to follow his steppes which cannot erre O what an abuse is it that a most vile worme of the earth doth so desire to be great when the God of maiesty hath made himselfe so small Therefore Christian soule if thou see thy husband Isaacke going on foot thou must after th'nsample of Rebecca alight from thy Camel for thou shouldest blush to beholde Iesus in a base estate thy selfe aloft vpon a Camel of worldly vanities Come downe therefore come downe I say as shee did by contemning the promotions and vanitie of this present world and conforme thy selfe according to the life of thy redeemer that with him hereafter thou maiest enioy the true ioy and eternal glory CHAP. IV. All the thinges of this world are vaine VAnitie of vanities saith the Preacher vanity of vanities al is vanity I haue considered al the workes that are vnder the Sunne and behold all is vanity This world in the sacred Scripture is rightly called an Hypocrite who though to the outward apparance it seeme wonderfull goodlie yet within is full of vanity and corruption In those good thinges which are sensible it appeareth good wheras in truth it is full of falshood and deceit Fasten not the anchor of the shippe of thine hearte in the sea of worldlie loue The
belonging to the body they haue scarce any time to thinke of matters pertaining to the soule Wordly thoughts aud cares bee the children of riches and the occupations busines which they bring with them doe suffocate aod choake vp all good motions of the spirit Despise the vanitie of these incorruptible goodsr so the more freelie shalt thou serue God For it is vnpossible for thee to fly vp vnto heauen vnlesse thou breake the bondes of this world wherewith thou art deteined Let not the pleasure of this world separate thine heart from the loue of Christ. Poyson commonly is giuen in some sauery and well relished meate but hee that receiueth the same liueth not long after Riches are sweete to such as loue them but such as embrace them they puffe vp with pride and so bring them vnto euerlasting destruction The preacher saith He that loueth riches shal be without the fruicte thereof And they that will be rich fall into tentation and snares and into many foolish noysom lusts which drown men in perdition destructiō saith the Apostle Al creatures be such vnto man as man is vnto himselfe A good man cannot be the worser for these outwarde thinges nor an euil man the better What good doeth an heape of riches to this corruptible flesh they cannot deliuer the soule from death O happy is that soule which is not subiect vnto riches The men of riches haue slept their sleepe saith the prophet men of riches that is the seruants of riches not the masters That gaine which is gotten with the losse of a good name may well be counted a great losse and no gaine at all When the seruantes haue a care of the maisters good estate then may the masters giue themseules to ease But so it is not with riches for they are so farre from vnburdening their masters of care that they presse them sore with worldly cogitations A very vaine man art thou if thou place thine happines in these corruptible goods Despise therfore from thine heart al these earthly riches so shall thy minde be filled with most heauenlie treasure CHAP. 19. Al earthly riches but vaine I Haue counted al thinges bnt losse and doe iudge them but dung saide the Apostle when he spake of these worldly thinges He could finde nothing more fit then the very dung whereunto hee might compare the riches of the earth And surely though otherwise they were of great account yet in respect of heauenly treasure they are of litle or no price at al. For what is gold the verie drosse of the earth What siluer and precious stones the dregs of the ground gathered together on a heape What be your fine sattins damaskes and al kinde of silkes the dung of vile wormes What is your best cloth the wool of sheep What be your costly furres the skinnes of dead beastes Your painted palaces your loftie toures your sumptuous buildings your large populous tounes what are they Euen verie earth What is honor Nothing To conclud what soeuer is in the world it is but dust Doest thou loue the good thinges of the earth if they may be called good Surely thou louest nothing but earth Consider the vanitie of those thinges which the world offereth vnto thee beware thou set not thine heart vpon them A wonderfull thing it is that thou so excellent a creature made to serue to haue the ioy euen of GOD himselfe canst so debase thy selfe as to cast thy minde vpon so vile thinges If thou wouldest bee accounted noble loue noble thinges I meane thinges spiritual according to that nobilitie which God hath imprinted in thy noble heart Euen as loue doth change the louer into the thinge loued insomuch that hee is not his owne but the thinges which is loued So in louing these vile thinges of the earth thou giuest that which is better for that which is worse that is thou giuest thine heart which is all pretious euen for very doung which is most filthy These thinges are farre vnseemely for a man of reason whereby thou shewest that not onely thou art forgetfull of thine estate but also renouncest al thy chiefest priuileges God therefore would haue thee to loue him not because his heauenly Maiestie doth neede thy loue but for thine owne aduauntage and preferment For while thou transformest thy selfe into his likenesse as it were through loue thou gettest great commoditie For thou giuest that which good is for that which for excellencie is so surpassing that it cannot sufficiently be either praised or prised God in depriuing his especiall friend Iob of al his earthly substance at the instance of Sathan would haue thee to learne how little he esteemeth the goods of this world Open thine eies consider how shamefully thou debasest thy selfe man while inordinatly thou couetest after earthly riches and againe how worthily thou lookest vp when thou despisest them Reclaime therefore thy mind from al these vanities and giue it wholy to the seruice of Christ CHAP. 20 To be proud of riches it is a vaine thing I Compare not pretious stones vnto wisdome for all gold is but a litle grauel in respect of her and siluer shall be counted but clay before her saith the wise man To be worldly rich is to bee verie poore Cast not thy minde vppon the vanitie of creatures but lift it vp vnto heauen where God is Humble not thine hearte before these earthly thinges God hath made thee to loue heauenly and to contemne the thinges of the world And because hee seeketh thy good hee hath laid al necessarie thinges which hee knoweth thou shalt neede vppon the face of the ground as bread wine flesh and such like that readily thou maiest find them but as for things lesse necessary as gold and siluer hee hath buried them deepe in the earth that as they are out of sight so they should bee out of mind Couet not greedily for vaine things Dauid saith O ye sonnes of men how long wil ye turn my glorie into shame louing vanitie and seeking lies Seeing God hath endued thee with reason why abusest thou it in placing thine happinesse in earthly goodes when thou art created to be the heire of heauen All that thou louest is vanitie saith the Psalmist and whatsouer the worlde promiseth thee is but lies This gold is but earth and this silke whereof thou vauntest it commeth from the vilest wormes These pretious stones wherewith thou glitterest and those borders of imbrodered worke which thou settest out to th'vttermost what are they all but vanity Glory not therefore in thine apparell nor in thine hangings nor in thy glorious cortins such like for these be not the riches these make not a man rich these make not him that is foolish wise that is proude lowely that is cholerike patient that is incontinent chast that is vnciuill courteous they make neither the angry man milde nor the enuious charitable and louing but the contrary they doe Then
such like most noysome cogitations and errors Many are depriued of all heauenly ioÃe because they will not be depriued of some worldly authoritie This is a perilous condition for temporall to forgoe the glorie which is eternall O that men would prudently consider the daungers that they are in which be of hie degree suâ—ely I am of minde they would soone be wearie of their glorious estate Mâ—nie haue bin losse and spoiled themselues in their chiefest glorie Adam in that earthly paradise in great glorie he sinned Iob contrariwise encountring with manifold tribulations offended not Adam was in great dignitie obeyed of all and fell but Iob in great miserie despised of all and yet stood He that standeth in an hie tower or some slipperie place is in great danger of falling In more danger be they which stande on the top of loftie buildinges than they which are vpon the firme ground In a lowe degree thou needest not feare so much and more securely thou shalt liue Noble and men of glory in this world they raigne for the most parte in idlenes which is the mother of vices and the step dame of Christian vertues They spend the time idlely and consume it in pastimes and pleasure in vaine delightes and banqueting More doe these men offend than the poore laboring men which get their liuing with the sweat of their browes Woul dest thou attaine the life which is euerlasting Then set thy â—oue vppon those thÃnges which bee here of great account The merchaÌ„t â—uieth his ware good cheape where 〈◊〉 is plenty and selleth it againe in places where it is scant Thou desirest to goe to heauen and thetherwarde thou art bounding take not that with thee thether which is good cheape there There bee all manner of true honor riches and abundance Carrie with thee thether the ware which is not there to be gotten so shalt thou be sure to be well paide for the same Contempt persecutions teares fastinges repentance are not there to bee found if therefore thou prouide thy selfe good store of these wares when thou commest thether thou shalt be sure to bee well rewarded for the same infomuch that thou wilt say thou art rich indeede and of great honor but if thou heape to thy selfe honor vpon honor in this world be thou well assured thou shalt not finde them there Flie therefore from the glorie of this world so shalt thou be glorified in heauen CHAP. 28 The prosperity of this world it is vaine THE prosperity of fooles destroyeth them sayeth the wise man Much oughtest thou to feare the prosperitie of this present worlde if thou hast any desire to bee of a lowly minde and to serue thy Sauiour Christ. Saul than whome there was not a more holy and better man in his low estate being once aduanced ouer the people of Israel his heart withall became exceeding proud Dauid in his aduersity spared the life of his enemie Saul but in prosperity tooke away the life of his faithfull seruant Vriah â— He that in the time of persecution gaue life vnto them that had deserued death in prosperity brought vnto death such as deserued life It is a hard thing to be wise and prosperous too Looke how thou vse prosperitie well for such shal be thy punishment as thou hast been negligent in thy flourishing estate Dangerous is that life which seemeth to be the nourisher of great security and negligence Many of good men became proude and dissolute being once aduanced vnto high degrees of promotion After prosperitie foloweth the forgetfulnesse of God The request of Ioseph vnto the chiefe butler of Pharao was that he would haue him in remeÌ„brance when he was in goodcase yet the chief butler did not remember Ioseph but forgot him saieth the Scripture The king of Aegipt Pharao in his prosperitie saide who is the Lorde that I should heare his voice and let Israel goe I know not the Lorde neither will I let Israell goe but in his tribulation he began to know God and besought Moses and Aaron to praie vnto God for him S. Peter being aloft in glorie vpon the mount Thabor wished for three Tabernacles there One for Christ another for Moses the third for Elias but he had neither himselfe nor his fellowe Disciples in remembrance And no maruell for in prosperitie man forgeteth commonly both himselfe and his friendes too It is more dangerous sailing vpon the sweete waters of the running riuers than vppon the salt waters of the wide sea In more daunger thou art in the ioyful time of prosperitie than in the troublesome stormes ofaduersitie The nigher thou art to prosperitie the nigher thou art to thy peril the vniting therof to the flesh is the killing of the soule Thinke of prosperitie as of a thing lent thee but for a shorte time and may easilie be taken away thinke againe of aduersitie that it is momentanie so the more patiently shalt thou endure the same Flie from prosperitie and the vain honors of this world if in the other you would liue for euer-more with Iesus Christ. It is better to bee troubled with Christ than to spend thy life in a flourishing state Despise therefore from thine heart the felicitie of this present world so shalt thou come vnto the glory of heauen which is eternall CHAP. 29. Great good commeth by persecution AL that will liue godly in Christ Iesus shal suffer persecution Euill trees which beare no fruit are not beaten but hewen downe by the rootes and cast into the fire as our Sauiour saieth of the withered figge tree but it is otherwise with good trees which are not hewen downe though they bee beaten The Lord compareth men vnto trees among whom the euil so wel as the good doe suffer persecution but when death once approcheth the wicked shal be cut vp by the roots and throwen headlong into the fire of hell If thou suffer persecution take it not greeuously but thanke GOD that hath admitted thee to bee one of that number which hee hath chosen for himselfe Christ himselfe hath suffered persecution and all that haue loued Christ at any time haue endured the same If thou thereforâ— art without persecution feare least all manner of euils fall vpon thee at the point of death that may foreuer roote and raze thee out of the ioyes of heauen Thinke not thy selfe the more acceptable in Gods sight because thou sufferest no persecution Christ wee reade gaue vnto Iudas a sop wheÌ„ it was dipped when the rest of the Disciples did eate drie bread yet was not Iudas any whit the holier and more perfect for al that Thinke not thy selfe the better if thou eate thy bread with varietie of pleasant sauses yea better it may bee are the poore feeding on the drie bread It is the wâ—nt of God to deale his earthly blessinges more liberally vpon sinners than vpon righteous men Did not the Lord betrust Iudas with the
the same So is the battel ordered somtime by the captaine and such newe stratagems he vseth that they seeme foolish altogether to the barbarous soldiers because they knowe neither the ground of his deuise not yet the ende whereunto it tendeth So doth foolish man iudge of the wisdome of God Which euen worldly folke as it is in the booke of Wisdome confessed whē they said The light of righteousnes hath not shined vnto vs and the sunne of vnderstanding rose not vpon vs. For the weake eies of our vnderstanding they are not able to comprehend the glorious light of heauenlie wisdome Moses so long as he was in Egypt he was taken to be a very wise man but whē once he was to speake before the Lord of heauen and earth he then confessed that slow he was of speech and slow of tongue For hee was onely wise with secular wisdome Salomon was a very wise man yet when he compared his wisdome with the wisdome of God he thought himselfe more foolishe than any man It is a point of great wisedome for Gods sake to contemne the worlde In the true knowledge of a mans owne selfe consistteh the high and heauenly wisedome of Iesus Christ. In comparison of this high wisdome all knowledge is but ignorance to the seruant of God If thou haue the perfect knowledg of all the liberal artes what wil it profit thee if thou know not thy selfe Thou wanderest about and thinkest that thou knowest much whē in deed thou knowest nothing as thou shouldest Happy is the soule which is replenished with heauenly wisedome and happy is the man whose care is to bee wise in the sight of God To haue one litle drope of heauen ly wisdome it is better than to haue euē a whole vaste sea of secular knowledge True wisedome is nothing els but a perfect mortificatiō of a mans owne selfe The more thou knowest the more ignorant shewe thy selfe and deade vnto the world Righteous men which see God as Iaacob did because they know God they are lame and vnapte as it were vnto earthly affaires and counted fooles of men because they are wise in Gods sight As that part of the moone which is toward the Sun is so glorious with light that the other part therof which hath respect vnto the earth giueth no light at all so when the chiefe and principall part of thy soule is fixed vpon the Sunne of righteousnesse it will be so possessed of the glorious beames thereof that it wil haue noe light to cast vpon the earth earthly thinges The foole saith Ecclesiasticu◠changeth as the moone for leauing the light of God he turneth himselfe vnto the inferior things of the earth The wisedome of this world it is confoūded of the heauenly wisdome For as the serpent of Moses deuoured the serpents of Pharoas magicioners so the wisedome of God deuoureth consumeth all the wisedome of man God in the old lawe hee promiseth riches vnto men and those thinges which the nature of man desireth yet notwitstanding fewe there were that turned vnto the Iewish religion which was the true worshipe of God But Christ our Sauiour when hee came and preached persecution and tribulation which men naturally do hate in all partes of the worlde many were conuerted vnto the faith The wisdome of God is of that force that by foolish thinges of the world the wise are confounded and by weake thinges of the worlde hee hath confounded the mighty whē they professed themselues wise they became fooles saith the Apostle And what maruel seeing all thinges are subiect to the wisdome of God This wisdome Sathan would plucke from thee as would Nahash the Ammonite the right eies of the Israelites which is the knowledge of celestiall thinges The eies of a wise man are in his head which is Christ Neither doth a wise man seeke nor looke vpon any thing but Iesus Christ accordine to that of the Apostle I esteemed not to know any thing among you saue Iesus Christ and him crucified Therefore let thine whole exercise be in the meditation of the passion of Christ to the intent that knowing him in part here on earth thou maiest afterward haue a full sight of him in heauen CHAP. 35 The life of man vpon earth is but both short and vaine MAN that is borne of a woman is of short continuance and full of trouble saith Iob Hee shooteth forth as a flouer and is cut downe he vanisheth also at a shadowe and continueth not Our life is euen a vapor that appeareth for a little time and afterwarde vanisheth awaie like a cloud in the aier which so soone as the Sunne shineth disperseth it selfe This life so much accounted of seemeth among men to bee very goodly insomuch that it rauisheth the mindes of many with the glory of the same But vaine are such persons for who so knoweth not that euē a little sicknesse and infirmitie resolueth euen the goodliest personage into dust and allies So that he becommeth very vile that was so glorious but a while before What is the whole time of our life but euen a very instant which runneth away more swiftly thā the wind They are more swift thā a poste they haue fled aud haue seene no good thinge Euen as lightening in the aire which in the twinckling of an eie is dissolued so passeth away both the life and the glorie of this world For all is vanitie Number al the daies hours monethes and yeares of thy life and terme wherebe they now They are all passed away like a shaddow and like a spiders webbe that is blowen away with the wind There is nothing stable vpon earth whereout Adam was formed and his children I here is nothing shorter thā life which carieth death alwaies with it It is both short and miserable good men beare it mith patience and euil men loue it with great delight We must needes die and we are as water spilt on the grounde which cannot be gathered vp againe saith the Scripture There is no streame that runneth so fast awaie as the life of man doth the water streames neuer turne backe againe and the daies that are passed cannot be called backe The time past is irrecouerable Thou maiest sit by the riuer as Tobie did at the floud Tybris and by tht swiftnesse of the same consider how swiftly thy life it passeth awaie That riuer Tybris had his name of his speedie runninge and yet is not the course thereof fo swift as is the course of thy yeares after which thou art drawen immediately vnto death In this consideration wash the feete of thy soules affections in this contemplation purge thy selfe from the filth of earthly loue which thou hast gotten by much busying thy selfe in the world The life of man is but a dreame and deceite The Psalmist saith I saide in my feare all men are lyers The
thou shalt neuer tast death If thou art in loue with this life open to so many troubles me thinkes thou shouldest much more desire that life where all manner of rest and felicitie is in most abundant wise In this world thou art a pilgrime therfore labour with might main to come vnto the possession of the celestiall countrie All thinges that are seene in this world they fade away like the shadow A foolish part then thou shalt play if rather thou haddest to perish with the transitorie worlde than to flourish for euermore with ioy in the world to come The paine which thou takest here to defer death and to prolong this life of thine thou mayest doe well to bestow though it were to the losse of this present life for the attainement of that happy life in the other world CHAP. 15 The disquietnes which the men of this worlde doe feele it is great and wonderfull BEcause your fathers haue forsaken mee sayeth the Lord c ye shall serue ether Gods day and night He that serueth the worlde he goeth continually with a troubled minde is like the wheele of a clocke which neuer standeth quiet being distracted with continuall cares and anguish of the heart The worlde will neuer suffer thee to be quiet a whit if thou followe thine appetite being depressed with the waight of worldly loue depending on thine owne will This it is which turneth those wheeles this is it which doth vexe thee inwardly so much this is it which taketh all sleepe from thine eyes and causeth thee to turne still in a perpetual motion For what is more troublesome than for a man to be subiect to his owne affections Who can promise himselfe any rest at all in the affaires of this world which are so sâ—biect â—o continual alteration Great stâ—â—â—e was there betweene the heardmen of Lot and the heardmen of Abraham which debate arose through the riches which they had it was so greate that they coulde not dwell together One of the great plagues wherewith Egypt was afflicted was the litle busie flies whose properties are and of God which willingly refused the land of promise for the liking they tooke of Gilead because it was an apt place for cattel Last of all nener thinke to finde quietnesse in that place where all thinges are full of confusion and alteration The worldly men themselues they rest all amazed and know not what they doe nor whether they intend to go no more then did the builders of the tower of Babell CHAP. 16. There is more sorrow than comfort in the pleasures of this world HE will not suffer mee to take my breath but filleth me with bitternes saieth Iob You cannot in the worlde haue any perfect ioy and comfort where all things be replenished with bitternes and sorrow Marke I pray you vnder the goodly showe of sweetenesse what gall of pleasure what paine doeth lurke Consider the paine and vexation that doth accompanie sinne Vices do adorne and set out themselues after the brauest manner being in deede most filthie but vertue though ragged and torne is maruelous louely Let not the pleasures of this world deceaue thee seeing within they are so full of gal and bitternesse In that great glorie of his transfiguration Christ he spake of his death and passion whereby thou maiest obserue that euen the chiefest comfort of this worlde hath some affliction If the world being al full of bitternesse be yet so loued and made of how woulde men esteeme of the same were it all sweete and voide â—f troubles But God he hath so tempered sorrowe with pleasure of the worlde to the end that man with all possible speed might aspire vnto the ioies of heauen Haman that so hunted after the glorie of this worlde he was ioyfull and had a merrie heart because hee was inuited vnto the banquet which Ester had prepared for the king MIne heart panteth my strength faileth me the light of mine eyes euen they are not mine owne saith the Prophet of himselfe Surely I may say thou art blinde if thou seest not the miseries that thou art in which seruest the worlde As the Hauke could neuer be kept quiet vpon the pearch except his eyes were couered with an hoode so thou couldest neuer endure the miserable bondage of the world except thine eyes were blinded that thou couldest not see How were it possible that thine heart should bee so fixed vpon earthly thinges but that thou seest not the vanity of them But for that thou art blinde thou art a bond man open thine eyes therefore I pray thee that thou maiest perceiue the miserable condition which thou doest endure The dung of the sparowes which fell vpon the eyes of Tobit as he was a sleep bereft him of his eye sight The Apostle doth iudge all things of the world to bee but dung and experience teacheth vs that they haue the quality to make men blind as had the dung of Tobits Sparrowes The property of the swallow is to sing sweetly in the beginning of sommer but suddenly afterwarde shee becommeth both blind mute The propertie of the worlde also is first with a short and sweet harmony to bring men a sleepe and after to make them blind that they may not see the vanities of the same Men of this world they lacke eyes to see the light of God and of those good thinges which they forgoe They are like vnto Eli the Priest whose eyes were so dimme that hee could not see the Lampe of God which hung continually burning in the Temple And though worldly men doe seeme wise and of sound iudgement yet is it not so in truth but towardes worldly matters otherwise as touching things of the spirite they haue no sight at all but are as blinde as Moles Fall not from sinne vnto sinne as a blinde man The Prophet Zephaniah speaking of worldly men doeth say They shall walke like blind men because they haue sinned against the Lord And our Sauiour Christ walk while ye haue light least the darkenesse come vpon you For when sinners doe walke in the darkenes of their ignorance what maruell though miserablie they stumble and take a fall The eyes of worldly men they are taken easily with certaine imaginarie profites and affections of their own toward the world and they are made blinde therewith euen as the Egyptians vpon whome God brought such a darkenes that no man saw another neither rose vp from the place where he was for three dayes together If thou couldest haue a sight of the miseries thou artin questionles thou couldest not stand still so securely after that Egyptian manner as thou doest But blindnesse hath ouertaken thee blinded thou art with the loue of this glittering vaineâ— glorious world like the Beare which becoÌ„meth blind if it behold the brightnes of a burning bason Had not the world beene blind S. Iohn had not said The world
knew him not meaning Iesus Christ. And no maruell hauing their eyes so full of earth They haue wandred as blinde men in the streâ—tes sayeth the prophet Ieremiah of worldly minded men which are so blinde that they suffer themselues to bee led about euen of the blinde vnto the example of wickednes They which are bodily blinde in deed they know yet that they are blinde but none are so wretchedly blind as the men of this world while they haue them in derision which vse the sight of their eyes The Lord said vnto the sinnefull Pharisies Now ye say we sâ—e therefore your sinne remaineth and being so blind that they thinke all others blind sauing themselues and such as they be therefore their impietie is the greater as was that of the seuenty Ancients of whom Ezechiel speaketh from the mouth of the Lord Beware therefore of such a blindenesse that thou fall into absurde and intollerable errors to the dishonour of God CHAP. 18 Great is the sorrow which worldlings doe feele when they must eyther leaue this world or go vnto hell torments THE labour of the foolish doth wearie him sayeth Salomon When death once approacheth then will it grieue a worldling to leaue this world for no man can leaue that hee loueth without much griefe That which the world loueth it getteth with great labour it keepeth with great feare it leaueth with great sorrow In the Reuelation it is written that They shall haue no rest day nor night which worship the beast and his image no more shall they that worship their beastly appetites and affections Terrible will that houre be when the body of a worldly man brought vp deliciously shal be separated from the soule to bee deuoured speedilie afterwarde of wormes It will be a greiuous thing for the riche man to depart from his riches and estimation in the worlde which so inordinately he loued The horses of great men goe trapped richly all the daie with manie seruing men attending vpon them but when they come vnto the stable at night or to the ende of their iourney all their glorious furniture is taken from them and nothing there continueth with them but spurgals bruzes and wearinesse In like sort the rich and great men of the world they are woondered at so longe as they are iourneying in this life but when they come vnto their graue euen the end of their iourney their glorie leaueth them and nothing els do they beare awaie but woundes vices and wickednesse Kinges and Princes also are not like to carrie awaie their goâ—de or their siluer from hence but onely the faultes which they haue committed while they were of auctoritie Consider therefore how irksome it will be for a worldly minded man to leaue this life which he loueth world which is so forgetful and vnthankeful Vnlesse thou iudge of the worlde as it is thou art not meet for to meete Christ. Therfore our Sauiour he calleth such vnto him not as thinke the yoake of this world to bee sweet but which deeme it greeuous and burdensome The world vseth to giue after a short pleasure euerlasting torments but God for a little paines for his sake giueth ioyes that shall haue no end Marie Magdalene that holy woman she in her troubles resorted vnto Christ in the house of the Pharisei obtained remission of her sinnes but desperate Iudas in troubles flying vnto the comfort of the worlde did hang himselfe and so â—el hee head-long into hel insomuch that she truly repenting shewed her selfe wise but he despairing of Gods mercy proued extreemely foolish Is it not better then to serue God and so to enioy eternall blisse than to serue this corruptible worlde and after to be tormented for euer with the Deuil and his Angels Surely it is better in this life to want a little short pleasure than with the same to be tumbled hedlong into hel better is it to liue obediently according to the lawe of God than wickedly to serue the worlde which by certaine coloured things which it calleth good snarleth and seeketh thine vtter ouerthrowe At that same rigorous passage of thine out of this world by death wheÌ„ al thinges wherein thou puttest thy trust shal see â—e in thine â—ies to bee but dirt and dung how then wil thy former folly thinkest thou grieue thee at thine heart Marke I pray you what a notable reward the world the Diuel and the flesh do promise vnto you euen such a reward as if thou haue it thou canst not haue the reward of heauen What shalt thou reape of the flesh but corruptiâ—â— as S. Paul doth say What shalt thou receiue of the deuil but intolerable tormâ—Ì„tes What of the world but speedy forgetfulnesse They promise largely these tyrantes but they performe slowly No man did euer yet serue the worlde but he was sorry for so doing at one time or other It would continually be serued and yet for all the seruice done it maketh his seruants either for hunger to starue or else with strips to be thrust naked out of doors In a word looke for no recompence of the world besides griefe and anguish of heart No man that wise is will enter into seruice with an other man except first he doe knowe what wages hee shall haue for his paines but with these tyrantes whom I haue named no couenant is to bee entered into because they will promise much and performe nothing that good is But if thou wilt serue Christ though thou suffer troubles yet in the midst of them thou shalt bee sure to finde consolation both inwarde and aeternall Man that is borne of a woman is but of short continuance The paines of good men are quickly gon but the sorrowes of the wicked shall euermore endure Better were it for thee by obedience to go into the fire of affliction than after thy pleasures of the worlde to bee damned for euer Let not thy laboures dismay thee which haue an ende with thy life but feare those troubles which when thy life hath an ende do begâ—nâ—e and shall neuer come to an ende From those paines neither friendes shal deliuer neither riches nor any friendship of man shal saue thee The world it shal haue an ende but God and his seruantes shall endure for euer Trust not in the world for it plaieth the hangman with thee which first conducteth thee by the faire greene way of his false consolations and after with all possible speede thrusteth thee downe to hel Doe you not see what a good recompeÌ„ce you receaue for al your seruice CHAP. 6 Soone are they forgotten and ouerthrowe which giue themselues to serue the world I Haue seene the wicked strong and spreding himselfe like a baie tree yet he passed away and loe he was gone and I sought him but he could not be found The worlde doth highly now and theÌ„ aduaunce them which serue it but they haue no sooner
that is of durance and Perpetuetie As for riches sensualitie and such like they are much more subiect to mutabilitie and alteration Seeing therefore that the verie pillars of the worlde be so fraile and totter is it not a verie daungerous thing to liue in the worlde subiect to such alteration and mutabilitie If the worlde which in this sorte doth threaten a destruction be so loued howe would it be liked were it stable and of continuance Howe were it possible for thee to flie therefrom if it were louely when thou doest embrace the same beeing so lothsome How couldest thou but gather the flowers seeing with thy fingers thou dost handle the thornes of the same Thou wilt still loue the worlde which wil and doth leaue thee whether thou forsake it or no. Looke for no quietnesse heere where euerie moment there is alteration neither loue a thing moueable seeing thy selfe desirest to continue and not change at all The sailer whether hee will or no must needes moue when the shippe moueth al thinges in this world be moueable and change to daie they be to morowe they be not and as they change so dost thou with them What comfort therefore canst thou haue in such vnstable thinges The name whereby most fitlie almightie God is expressed is I am Moses speaking of God saith I am hath sent me vnto you God contiunally Is but man altogether is changeable and hath no certaine being And so are you to thinke of the world of which you make so great an account Loue those thinges that bee and continue and not the thinges which by reason of their often change doe come vnto nothing It is an il dwelling in the countrey which is subiect to often earth quakes bestowe not cost vpon that grounde which is not firme but vppon that foundation which will continue Let all thy care bee to haue a mansion place in heauen which is a place of safetie and blessed quietnesse The winde of flattery which is included within the bowels of the earth which bee the pallaces of princes and houses of great men when it seeketh to breake out and to ascend to honour and hye promotion it is the cause of great earthquakes in the world Seeke not to dwell in so daungerous a place neither make friendes to serue in the pallaces of great men where continuall earthquakes bee by reason of the great windes of ambition that bee there kept vnder and hid with the cloake of hypocrysie which breaking out at the last doe cause great disorders and troubles in a land and country Daily if thou marke thou shalt heare of innouations in the world Daily some of rich become poore and of poore bee made rich If fortune to day doe smile shee will frowne to morrowe In the morning the sunne shineth most comfortably and within an houre or two commeth a storme and tempest This sheweth that in the world nothing is of long continuance Pleasure is no sooner come but straight-way entreth sorrow and disquietnesse The mutabilitie that is in the world is by nothing better expressed than by the vsage and handling of our Sauiour Christ who was honored with all ioy of the Iewes at one time at another forsaken of theÌ„ at one time was welcommed in the waie with greeâ—e bowes at another was scourged with drie rodes at one time they strewed their garmentes before him in the way at another by and by they spoiled him of his raiment whipped and crucified him at one time they cried Blessed is hee that commeth in the name of the Lord at another they called vppon pâ—late to hang him at one time hee entered into Ierusalem with great glory at another hee came out of the same Ierusalem with great shame Perceiue you not hereby the suddaine change whereto the honours of the world are subiect If now you laugh looke by and by to weep Put therefore thy trust and confidence in God alone which is thy true friend and will not faile thee CHAP. 26 The smallest sinnes must be auoided FLie from sinne as from a serpent saith Ecclesiasticus The friendshippe of the worlde dooth so wound the conscience that not in a small thing are you to conform your selfe after the same Whatsoeuer is in the world it is full of wickednes and sinne which though it be but small yet is it to be shunned Ecclesiasticus hee likeneth sinne vnto a serpent which though it bee but a little one yet wil not man abid it The Prophet Isaiah doth say Out of the Serpents roote doeth come a cockatrise That fearefull cockatrise doth proceed from the small serpent which is alwaies verified when the great sinne doth arise out of a little offence Assuredly if thou take not heede of smal thou wilt fall into great and greeuous sinnes Vnlesse thou fly the serpent thou shalt light vpon the Cockatrise If thou stop not a small cliffe in a ship where throug the water coÌ„meth so much by little and litle wil enter as in the end wil ouerwhelme drowne both the ship and thee So small incoÌ„ueniences are to be fled least greate perils doe ensue Seuer thy selfe from all vnnecessary busines of the worlde from toying and idlenesse least thou leese thy zeale and fall into greater discommodities which though they seeme but small yet being multiplied may ouerthrowe thee Kil thine enemy sinne I meane when hee is yet but little for when hee is growen vp to his full biggenesse for sparing him he wil murther thee It is the part of a wise man to feare his enimie bee hee neuer so weake Take example here of from Kaine who because he shunned not the griefe of minde conceiued from the good of his brother hee ioyned afterwarde to his enuy malice whereby hee committed murther after that fel into heresie supposing that God saw not what hee had done and after that vtterly despaired of all mercy from Gods hand One deep calleth another deepe one sinne draweth easely another sinn that is greater Bee not therefore negligent in looking well to auoide euen the smalest offence Thou hast neede to bee very circumspect and vigilant liuing in such a daungerous world Men vnprouided bee easily ouercome Thou must flye from euery euill custome as from the pestilence for death is at the doors and will enter straight if thou let open to his messenger One of the plagues of Egypt was of small yee which suck the bloud and after them followed great swarmes of flies which cruelly vexed both Pharao and all his people After the lesse plague came still the greater and after a smal a greater teÌ„tation followeth Ecclesiasticus doth say Hee that coÌ„temneth smal thinges shal fal by little and little Yea the lesser thou takest them to be the greater they are Listen to the Apostle Paul Bee yee not idolaters as were some of them as it is written The people sate downe to eat and drinke
Christ our blessed redeemer did manifest his glorious transfiguration but onely vnto three oâ— his Disciples but the shame of his reprochâ—ull death he made open to all the worlde dying vpon a crosse publiquely in the great citie of Ierusalem and that in the time of the solemne â—east of Easter â—ut the guise of man is not so which desireth that his vertues and fame but not his imperfections and shame should bee knowen of any Oâ—ten did our Sauiour preach of humilitie because hee would haue that lessoâ— to be wel remembred And greatly was he touched with compassion toward the humble After the Centurion had said I am not worthy that thou shouldest come vnder my roofe he was preferd afore all Israel S. Paul that saide He was not meete to bee called an Apostle was the chiefe preacher of all the Aposâ—les and laboured more aboundanâ—ly than theâ— all S. Peter that fell downe at Iesus knees saying Lord goe from mee for I am a sinfull man h was straightway made a fisher of men S Iohn Baptist that humble man that said he was not worthy to beare the shâ—â—s of our Sauiour Christ was not withstanding the chosen friend of the bridegrome and baptised Christ. God alwaies from the beginning hath chosen for himfelfe the least and the simplest things in showe Of the first two brethren that were borne in the worlde Kaine and Habel hee choase Habel that was the yonger Of the sonnes of Abraham Ismael and Isaak hee choase Isaak that was the yonger Of the sonnes of Isaak Esau and Iaakob hee choase Iaakob which was the yonger Of the 12. sonnes of Iaakob hee choase Ioseph one of the yongest and made him ruler ouer the lande of Egypt Of the sonnes of Ishai he choase the least and yongest Dauid that kept his fathers sheepe He made Saul King of Israel being of the least tribe the meanest familâ—e of all the Iewes Againe when Christ himselfe came into the worlde to shewe that he â—â—ned humilitie hee choase not the great and mightie men to bee his disciples but poore men that vsed the trade of fishing Amongest all his vnreasonable creatures he hath planted in the very meanest and in the least in a manner of them all as the Pismire the coâ—ies the grashoppers the spiders such a wisedome at the wisest men in the worlde cannot but wonder at the same In the creation of the world hath not God of materia prima as the Philosophers doe terme it the vilest matter made all things yea of nothing as the Scripture teacheth Furthermore the sonne of God Christ made himselfe of no reputation and took on him the forme of a seruant and was made like vnto man and was found in shape as a man Hee humbled himselfe and became obedient vnto the death euen the death of the crosse To commend humilitie vnto man Suffer litle children and forbid them not to come vnto me for of such is the kingdome of heauen saith Christ At an other time to make pride odious vnto vs he brake out into these words against Capernaum And thou Capernaum which are lifted vp vnto heauen shalt be brought downe to hell The glorie of a proude man shall soone turne into confusion and as pride is hatefull to God men so coÌ„trariwise humilitie purchaseth fauor As ashes doe keepe and preserue the fire so doth humilitie preserue the grace of the holy Ghost Abraham said vnto God I haue begunne 〈◊〉 speake vnto my Lord being but dust and ashes The deeper the well is the sweeter is the water thereof and the more lowly thou art the more louely art thou in the sight of God Seeke not ambitiously after promotion and dignity in the world for all these things full speedily shall come vnto an end If thou knewest to what a miserable end the proude shall come thou couldest not chuse I thinke but contemne pride When corne is cut in the field all lyeth alike on the ground together and no man can discerne which were the hiest eares although that in the growing one eare did much ouergrowe another so likewise in the fielde of this worlde although that some be higher than others and that a fewe doe exceede the residue in learning honor wealth and dignities of the worlde yet when death commeth with his hooke and cutteth vs all downe and bereaueth vs of our liues then shall we be all equal and no difference made between one and another of vs. If thou openest the graues thou canst not tel which was the rich man and which was the poore which was the King and which was the subiect which was the noble and which was an abiect in the world So then if all men of power and honour in the world shall be brought to one and the same miserie with the poore men and of no reputation â—urely it is vanitie to desire to mount aloft in this present world â—hinke therefore humbly of thy selfe so shalt thou finde grace with God couet to be lowe and little so God will promote and exalt thee CHAP. 36. The couetous man is good for none no not to himselfe NO couetous person which is an â—â—olater hath any inheritance in the kingdome of Christ and of God saith S. Paul Vnder couetousnesse are comprised another troup of enemies which doe set vpon man for his destruction Easilie in this battel mayest thou ouercome if thou wouldest beare in minde wherefore thou camest into the worlde and that all the riches of the same are to bee accounted but as dung must be left by death There is no man more barbarous and cruell than the couetous man The couetous man is voide of loue hee knoweth neither mother noâ— brother neither his owne nor strangers Ecclesiasticus doth say He that is wicked to himselfe to whom will he be good What good can a man looke for at a couetous mans hand seeing hee is cruell against himselfe Hee doth no good but when he dieth He that is couetous and sparing of his goods is of his honour and credite ouer lauish and prodigall It is a wonderfull thing that man created for to loue God should so be addicted to the inordinate loue of the vile things of this life There is nothing worse than a couetous man saith Ecclesiasticus Other sinners though they hurte themselues yet they doe good to other men in some sort but the couetous man hurteth all men as well priuately as publiquely for while hee hideth the good thinges of the earth he causeth a greeuous and miserable dearth to arise in the lande A couetous man is a poore man yea so poore as none is poorer Hee is the cause of his owne miserie There can be no greater pouerty than to haue nothing A couetous man lacketh as well that which hee possesseth as that which he hath not The things which hee hath hee vseth not yea hee maketh
a liuely hewe that life hath lent thee there thou shalt see the foundation of your stocke and the largenesse of thy dominion That which thou now art thine ancestors were and as they are such shalt thou bee If thou looke well into thy selfe thou shalt finde greate matter why to contemne thy selfe For what art thou as touching the bodie but a vessell of corruption And in respect of thy soule setting the grace of God apart what art thou but an enemie vnto righteousnesse the childe of wrath a friend of vanitie a worker of iniquitie a despiser of God euen a creature proane vnto all wickednesse vnapt to doe well What art thou but a miserable creature in thy counsailes blind in thy wayes ignorant in thy wordes vaine in thy deedes faulty in thy destres◠filthy to conclud in all thinges vile great onely art thou in thine owne opinion Therefore if thou seeke to knowe thy selfe it will cause thee neither to bee proude nor ambitious nor disdainefull it will make thee to beare iniuries with a quiet mind in asmuch as thou shalt finde thy selfe to bee a miserable sinner and worthy of all mē to be hated and contemned Know thy selfe as admonished from heauen What booteth it to know the seuen liberall sciences and to bee a great Doctor in al the arts if thou art yet ignorant of thy selfe It is better to know thy selfe than to haue all the Scripture at thy fingers ende Consider who thou art whence thou camest where thou art and whether thou art going Thou art a mortall man a little earth a vessell of corruption full of misery standing in neede of many thinges thou wert conceiued in sinne thou camest into the world with paine to thy mother and griefe to thy selfe enuironed thou remainest with al manner of dangers and thou art bounding towarde the graue of putrefaction Iob saith I am become like ashes and dust Let the light of God teach thee who thou art Thou sayest thou art rich and encreased with goods and hast neede of nothing and knowest not how thou art wretched and miserable poore and blind and naked CHAP. 14 Miserable is the condition of man in this world MAN that is borne of a woman is of short continuanc and full of troble saith Iob What thing is so miserable as man Must not the body which thou so makest of die at the length and rot in the graue And what is more horrible than a dead man How much so euer thou wert made of beeing aliue none no not thy verie friendes will abide thee after thou art dead Is not the state wherein thou liuest a certaine vnhappy bondage It is a miserable thing to be borne a slaue to liue a slaue and to die a slaue Behold I was borne in iniquitie and in sinne hath my mother conceiued mee saith Dauid O miserable life inuironed about with so many dangers and periles For one pleasure wee receaue a thousand sorrowes so that this life may iustly bee tearmed a death and not a life There is no creature more needy than a man for hee is driuen to begg his meate and rayment of the beasts and earne his bread with the sweate of his brows al which for the most part the birdes and the brute beastes haue of themselues and haue no neede to begge or to aske of any other Some liuing creatures haue wings to fly withall others haue clawes and teeth both to defende themselues and to hurt others others are light of foote to runne from dangers Al which man hath not and those which hee hath bee not in such measure in him as in them so that hee is fain to borrow helpe from those base creatures Whereby hee may learne to bring downe himselfe in the eies of God by humility and to lay-away the pride of his mind Man hath no peace in this worlde for hee can neither rest himselfe alwaies nor alwaies watch When he seemeth best in health then hath hee sundry infirmities to disquiet him as hunger thirst wearisomnesse and diuers other necessities heate cold stormes tempests lightninges thunder plagues poyson periles by sea perils by land griefes and diuers infirmities and laste of all death it selfe Eli the priest of the Lord when little hee thought of death he suddenly fell from the seate backward and brake his neck This may teach thee that when thou sittest and thinkest thy selfe most sure thou maiest take a fall and die The sleepe which thou vsest for the great ease benefit of the body howe full is it of false and vaine imaginations It is meere blindnesse and folly to loue this world so replenished with miseries wherein if any good thinge bee founde that good is mixed with innumerable sorrows and molestations which are to those that set their delight in the world euen the beginninges of the perpetuall tormentes of the reprobate in hell It is easier many times to bee in tormentes and paine than to expect the same And because that euery day thou lookest for the sentence of death to bee pronounced against thee and knowest that the life which thou liuest is miserable and not to bee tearmed in deede a life as neither death may properly bee called death but a sleepe the Lord would haue this life to bee full of all manner miseries that disliking it thou maiest couet and long after the life in heauen Thinke how this life was giuen thee of God as a ship to carry thee like a traueler thorough the raging seas of this troublesome world wherin thou wert to endure manifolde dangers and perils and that to the intent thou shouldest the more earnestly desire the other life which is the sure harbarough and hauen of most blessed comfort If this life should haue bene all prosperous and pleasant it so would haue drawen a man to the likeing thereof that hee would quite haue for gotten the other life for the enioyning wherof hee was created The manifold euils and miseries which continually thou sufferest they inuite and call thee vnto the desire of the celestiall paradise The troubles of this life doe make thee to goe vnto God many times by harty prayer and beeing thus pressed with afflictions a wonder it is that yet thou art no more willing to leaue this miserable state wherein thou art Cast not thine heart vppon these transitory thinges Here thou art subiect to continuall debate and troubles in ouercomming whereof thou shalt get a Crowne of perpetuall glory God seeing that naturally thou art desirous of quietnesse hath thought good that this life should bee full of troubles to the end thou shouldest loue and long for that quietnesse which is eternall in the heauens CHAP. 15. It is expedient that we know so much of God as he hath reuealed of himselfe in his worde I haue heard of thee by the hearing of the eare but now mine eie seeth thee Therefore I abhorre my selfe and repent in dust and ashes saith
thou curiously dispute and reason about that which is commaunded thee The beginng of al mans miserie and mischeefe it came from the womans curious disputing with the serpent about the commaundement giuen vnto our first parentes of God For when the Diuell reasoned thus with her Yea hath God indeede saide Yee shall not eate of the fruit of the trees of the garden If shee had done well shee would haue taken vppe her aduersarie short and saide I wot well what God hath commaunded me to doe euen that I forbeare from eating of the forbidden frute when hee hath doone so I may not enquire but seeing he hath commanded I must giue obedience thereunto because he is my God and creator but shee ouerthrew her selfe because she would enter disputation with Satan It is not the duetie of a subiect to argue but to obey Holde thy peace and obey neither make answere to thine aduersarie otherwise thou shalt bee ouercome Let thy will be all one with thy superiors will For though the man that commaundeth thee bee of an euill life yet if that which hee commaundeth thee bee good thou shalt by obeying both giue a good ensample vnto others and profite thy selfe The obedient subiect liueth at great case when the troblesome person is neuer without troubles Remoue away the burden of thin owne will which so doth tire weary thee and laie the same vppon the shoulders of thy gouernour so shalt thou liue in security and quietnesse For it is great quietnesse to liue with out care that so thou maiest the more freely addict thy selfe vnto the Spirite Onely the men of high authority in the world they may lament and mourne that they want this priuiledge But worldlings they comprehend not yet the sweetenesse of holy obedience Hence it is that many which would seeme religious hauing not thoroughly perceaued howe pleasant a thing it is to obey for Christs sake they both couet prelacy and shunne the quietnesse of the Spirite and while they thinke to finde ease they fall into troubles and are tyred continually with cares and molestations Onely therefore the good soules which bee religiously obedient they get the freedome of the Spirite and liue with ioy and comfort Many of their owne free will doe chuse out places of comfort for themselues where beeing once come they finde themselues voide of all ioy and comfort But the Godly doe euen there finde most consolation where they thinke to haue no comfort at all To bee short look not to finde any true comfort but in God which dwelleth in the heart of the obedient person If thou bee truely obedient thou shalt finde comfort wheresoeuer thou shalt dwell because God is with thee but if thou bee led by thine owne affection what place or land soeuer thou chusest to dwell in euen there shalt thou finde an hell where thou thinkst to haue paradise For thether shalt thou carry thine own will which offereth bloudy battell vnto thy soule in all places thether shalt thou carry thy affections which night and day wil vexe and trouble thee But submitting thy selfe vnto the authority of others as thou shouldest thou shalt make thy selfe a Lord and ruler ouer all thinges CHAP. 31. Pouerty is great riches BLessed are the poore in spirite for theirs is the kingdome of heaueÌ„ saith our Lord For the obtaining the custody of some strong castle or place of defence a warrant signed with the hande and seale of the Lorde or Prince of the same shall doe thee more good than a great deale of mony for vppon the sight of the warrant the captaine of the castle will giue thee possession of the same which no mony could get at his handes Pouerty in spirite is the warrant or bill assigned by the great King of heauen whereby the poore in spirite shal enter into paradise seeing the Lord doth say Theirs is the kingdome of heauen This warrant is more worth for the getting of heauen than all the temporall riches of the worlde Well said our Sauiour Christ Blessed are the poore in spirite For if he is to bee counted blessed which coueteth nothing sure the greedy gatherer of worldly riches is not blessed for hee coueteth much The poore in spirite lacketh nothing saue that hee will not haue what hee wil hee hath and that will hee not haue which hee desireth not Theirs is the kingdome of heauen saith Christ. Pouerty is a treasure that is easely kept for no man wil or can bereaue vs of it It is a sure possession which none will chaleng or lay claime vnto Hee that is so poore that hee hath nothing needeth neuer to feare that dreadful sentence against the vnmercifull rich men I was a stranger yee lodged me not I was naked and yee clothed me not sicke and in prison and yee visited me not Hee that hath not to giue is not bound vnto these workes of mercy Had not the poore estate liked God the Angel had neuer in particulars tolde the shepheardes that they should finde the Sauiour of the world swadled and lying in a cratch The apostle saith of Christ that Hee being rich for your sakes became poore that ye through his pouerty might be made rich Christ was poore at his birth in his life poore and poore at his death If the onely begotten sonne of God for thy sake became poore why art thou ashamed to become poore for his sake A good pouerty is great riches to bee thoroughly mortified it is necessary that thou despise this salfe riches and to with-draw thine hearte from the inordinate desire of them They which stand vpon the ground are nearer vnto heauen then they which liue belowe in vauts vnder the ground So they be nearer vnto God that despise the riches of this earth than are the couetous which serue the world haue made themselues slaus vnto the same Reioyce therefore if thou mayest heere-in bee a companyon of Iesus Christ who hanged on the crosse poore and naked to make thee a partaker of those inestimable riches and glory in his celestiall kingdome CHAP. 32. We are to continue in doing good workes ANd yee brethren be not weary of well dooing saith the apostle A good work is neuer without a rewarde For if thou liue in the state of grace thou shaâ—t come vnto heauen but if thou art not in such a state yet shalt thou not loose the good which thou dost Hee that liueth euell and doeth no good deedes shal hardly after become a vertuous man get therfore the custome of doing well that by the vse the thing may bee made easie Let vs not therefore be weary of well dooing saith the apostle For in due season we shall reap if we faint not Christ seeing a figge tree in the way hee came vnto it and finding nothing there-on but leaues onely said to it Neuer fruit grow on thee hence-forward â—nd anon the figge tree withered Therefore is it good
were Gods friendes they suffered many a cruell torment aud dost thou giue thy selfe vnto voluptuousnesse and thinke for all that to haue ease and comfort in the other world Behold saith the Lord they whose iudgement was not to drinke of the cup haue assuredly drunken art thou he that shall escape free Thou shalt not go free but thou shalt surely drinke of it Thinke not that pouertie miserie and affliction were appointed for good meÌ„ for although God suffereth them to taste of them for a time yet are they not purposely prouided for them For God hath ordained them for his owne glorie But these afflictions properly belong vnto thee if thou art vngodly although they seeme nothing at all to appertaine vnto thee and therefore dost shunne them as thou dost If all the tormentes which the Martyrs haue endured were ioyned together they should bee nothing in comparison of the torments which the reprobate shall and must sustaine in the pit of hell If thou bee affraide in the darke night to bee among the ougly carcases of dead men howe wilt thou abide to be in the loathsome darkenesse among the dead in hell where thou shalt be forced to continue and neuer see the Sunne Moone nor stars A miserable land is that where night is continually and no day at all If now thou canst not endure the sight of one Diuell how wilt thou abide the horrible shapes monstrous and terrible sightes of many ougly and cursed feends If now thou art not able to abide to hould euen thy smalest finger and that a little while in the fire how wilt thou continue burning body and soule in that lake of fire and brimstone in comparison whereof the hottest fire in this world is but as fire painted on a wall If some little greefe seeme so painfull vnto thee now how wilt thou abide all manner of infirmities that may bee vpon thy body at once and together The damned person in hell shall bee made to beare in his body all infirmities whatsoeuer the body of man is subiect vnto yea euery part of him shall haue more paine than the wit of man is able to reach vnto or comprehend If thou shunne so a filthy sauor nowe howe wilt thou abide the most lothsome sente of that hellish pit If thou shouldest bee laid on a most softe and delicate bedde and haue all things ministred vnto thee there that might mooue thee to take pleasure therein yet if thou shouldest haue all this vnder condition neuer to come off from it in fortie yeeres space but be bound to bee there such a long time thou wouldst take it for an intollerable paine torment Then how wilt thou suffer thy selfe and that perforce to be bound with firie chaines in some narrow holâ— of hell where thou shalt not stir at all and from which thou shalt neuer escape To liue continually without all hope and to bee well assured that no remedie shall come what can bee more miserable Thou therefore which without all measure louest the vanities of this world more than God thy creator turne vnto thy selfe and thinke vppon thâ—se so bitter and so wofull tormentes that mooued with godly repentance contemning these vanities thou maiest by the most holy and mightie God bee deliuered from these perpetuall tormentes and punishmentes in the pit of hell CHAP. 40. The glorious conditions of the Saincts of God cannot so much as be conceaued in the heart much lesse vttered by the mouth or described by the pen of man AND these to witte which haue loued the world shall goe into euerlasting paine and the righteous into life eternall saith Christ Euen as the iust iudge will lay euerlasting tormentes vpon such as leauing the seruice of God haue preferred the goods of this transitorie world before the God of heauen so to him that will contemne the base things of this world our Sauiour will say It is well done good seruant faithfull thou hast beene faithfull in little I wil make thee ruler ouer much enter into thy maisters ioy â—oseph bringing his two sonnes to be blessed of his father Iaakob placed Ephraim on Israeles left hand and Manasseh on his right after the manner of the worlde which giueth honour to the eldest and despiseth the youngest and poorest But Israell stretched cut his right hande contrary to Iosephs minde and laid it on Ephraims head which was the younger and his left hande vppon Manassehs head directing his handes of purpose for Manasseh was thâ— elder So will God doe when hee commeth to iudgement hee will put the right hande of his glory vpon them which in this world were at the left hand of aduersitie and his left hand of displeasure vpon them which liued in their life time on the right hande of ease and prosperitie and so condemne them vnto the euerlasting hell fire Great is the goodnes of God that giueth vnto men so great honour for so little labour or rather none at all At the sight of God his glorious maiestie whatsoeuer the heart of a godly man can desire the eye shal see yea The things which eye hath not seene neither eare hath heard neither came into mans heart are which God hath prepared for theÌ„ that loue him It is much easier to tell what life eternall is not than to vtter what the happinesse thereof shall bee God shall wipe away all teares from their eies there shall be no more death neither sorrow neither crying neither shall there be any more paine for there shal be perfect ioy and all things that may prouoke vnto ioy and gladnesse shall concur together in that place When Ioseph had made himselfe knowen vnto his brethren the ioy was so great that it pleased euen Pharao wel and al his house-hold How great thinkest thou shall be the ioy when all the Sainctes that euer haue bin are or shall be shall meete together in the court of the celestiall king If the ioy of the wise men at the sight of a starre was exceeding great what shall our ioy bee when wee shall see the glorie of all Gods childdren in the heauens If the birdes doe ioy at the rising of the corporall Sunne how shall our soules reioyce to see the Sunne of righteousnesse most comfortably to shew himselfe in his glorious brightnes and incomprehensible glory If â—Iohn Baptist not seeing Christ with corporall eies in his mortall estate did euen spring in his mothers belly for ioy how shall wee leape and triumph for ioy beholding Iesus face to face and that in his glorie If they of Beth-shemesh lifting vp their eies and spying the Arke reioyced when they saw it and if Zacheus ioyfully receiued Christ into his house what heart is able to comprehend the ioy that then we shall haue when we shall not receiue but be receaued into the euerlasting Tabernacles of heauen nor entertaine Christ but bee entertained of Iesus himselfe the