lodging in hell and so canst not come at all to rest thee in thyne owne lodginge which is heauen toward which thou wert walkinge Get thee therefore aboute thy busines betyme doe thy pennance here whilest thou hast tyme and place that thou mayest after rest at ease in thyne owne howse and not be taken tardie by the way as thou art goinge A MAN OVVGHT TO CONuert hym selfe to God and to doe pennance vvhile he is in health and not differre the doinge of yt vntill the hovver of death for at that tyme pennance is many tymes vnprofitable CHAP. 39. THIS is the tyme that is acceptable to God these be the dayes of saluation In all thinges let vs behaue our selues as the seruantes of God in much patience in tribulatioÌ„ necessities and afflictions This sayde the Apostle to the Corinthians In the time therfore of thyne health and best lust turne thy selfe vnto God for when the great floodds of water do coÌ„passe thee aboute on euerie side that is to saye when the stormes of greate sorowes shall come vpon thee and the feare of death be present with thee thou shalt not for feare be able to make thy conuersion perfect The prophet saith They that haue in their lyfe tyme gone farre of from God shall not at their death draw neare vnto hym And the Prophet Isay sayth In the tyme that was acceptable to me I haue heard thee and in the tyme that thou wast to worke thy saluation in I haue gyuen thee my help The tyme of workinge of thy saluation is here in the state of this present lyfe VVhich tyme thou must not let passe awaye from thee for thoughe it be shorte yet mayest thou merite eternall rest thereby euerie thinge hath his tyme. There is a tyme to laughe and a tyme to wepe The tyme of wepinge and doinge of pennance is here in this lyfe The tyme of ioye cometh after this lyfe which thou doest seeke after and coÌ„tritioÌ„ of thy sinnes which thou knowest to be a thing so necessarie to get thy saluatioÌ„ by proceedeth from the loue of God which thou mayest not well looke for at the hower of thy death yf thou haue offended God all the tyme of thy lyfe Allthoughe that a man at that tyme doe wepe neuer so much it is to be thought that he doth it rather for the feare of hell then for the loue of God which feare is not enough to iustifie a sinner and therefore is pennaÌ„ce at that tyme for the most parte vnprofitable He that loued not God wheÌ„ he had his owne free dispositioÌ„ of hym selfe to loue hym much lesse will he loue bym when he is in great sorowe and affliction hath the feare of death and hell stille present with hym The passions of malancholie doe more strongelie worke in the mynde of a man then doe those which doe come of any pleasant or delectable cause Now yf a short delectation doth hynder the vse of reason much more will then an extreme sorowe confounde the iudgemente and amongest all other sorowes the sorow of death is most stronge terrible the feare whereof will so darken reason within thee that thou shalt not then turne thee vnto God wheÌ„ thou hast serued the world all thy lyfe before Thyne vnderstanding can neuer behold two obiectes perfectlie at one tyme and then shall sorow so make thee to shake to tremble that thou shalt scarse once lift vp thyne harte to God The wiseman sayth It is not in mans power to retayne his spirite within hym neyther hath he the day of his death in his owne handes The habite or custome of a thing is such a kynde of qualitie as hardlie is put away from a man And then shall thyne euill custome drawe thee on the one syde and greuous temptations shall moue thee on the other syde and then shall thine aduersarye be most busie aboute thee knowing well that yf he loose thee at that tyme he is neuer lyke to lay holde on thee agayne And therefore maketh he his fiersest assaults at that tyme so as those whome he hath often gyuen ouer in their lyfe tyme he hath sought earnestlie to wynne againe at the hower of their death whome yf he doe gayne then he is â—uer of theâ— for euer after And such kynde of of temptatioÌ„s seemed in coÌ„paraison nothing at all And yf thou couldest not in the tyme of thy best health and strength resist his small temptations how wilt thou beinge weake and feeble withstande so fearce greeuous temptatioÌ„s VVhat hope mayest thou haue of wynnynge when thy selfe art most weake and thyne enemy most stronge VVhen thou art in health and in good state of bodie wilt thou refuse to enter into the field against thyne enemye and after comme to offer thy selfe into the listes against hym being all feeble and full of sorow and heauines Now since thou knowest not but that thou mayest be broughte into that case to morowe folow my councell and straight wayes without delay goe aboute to doe pennance and to be sorie for thy synnes King Dauid saide to God hym selfe In death who shall remember thee O lord He aunswereth agayne saying He that liueth shall confesse prayse thee O lord not he that is dyeng but he that is liuing shall remember thee O my God Heare what the wyseman sayeth Remember thy creator in the tyme of thy yowth before that the sonne of thyne vnderstandinge be darkened and the starres of thy senses be decayed It seemeth often that such mens pennance is but false and fayned for that they be seene soone after their recouerie to returne to those faults which they were accustomed to before And to reuenge them of such iniuries and offences as they haue pardoned and forgyuen before And yf the intent of their pennance had bene perfect and good they wold neuer haue returned so easelie to their euill customes agayne Necessitie inforceth such vnto vertue If thou forsake not synne vntill thou canst synne no longer then doth synne forsake thee and not thou yt VVhen the marchant throweth his goods ouer bord into the Sea he throweth them away of necessitie to saue hym selfe but when the storme is past he seeketh how to get his goodes agayne Neither wold he euer haue cast them away yf he had not bene indaÌ„gered by theÌ„ Sucâ— kind of noble liberalitie haue those men bene likewise constrayned to vse at their death who haue had their harte in seruile subiection vnto the worlde all their whole lyfe It seemeth a thing halfe impossible that a worldlie man standinge vpon the poynt to dye shold more thinke vpoÌ„ God theâ— vpon hell If thou haue Iudgement thou wilt soone perceyue the errour wherein thou liuest by prolonging of thy penance Amongest all vanities that is one of the greatest to differre pennance vnto the vearie last hower And he that doth not his penance forthwith doth put it of vnto the last hower for what knoweth he
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
take in their ordinarie pleasures they be so cloyed with the common vse of them But when troubâ—es and misfortunes doe come their parte is greater in them then other mens is because they haue bene allwayes now seled in pleasures and delightes and throwgh the longe lordlie libertie which they haue liued in they thinke that they were not borne for those aduersities The meane sort of people may better abide tribulation when it cometh take more comfort therein because they are more inured with affliction And greate men doe as little escape daungers as the other but rather of the twoe doe tast of them more often then they But vnto all sortes of men in generall God wolde that this lyfe shoulde be troublesome daungerous because they shoulde seeke after the lyfe that he hath created them for which is the eternall lyfe of heauen THE TYME OF OVR LIFE being short vncertayne vvee ought not to prolonge our pennance lest vvee be taken by death vnprovyded and so svvalovved vp by the deuill in to hell CHAP. 38. BE not slacke in turning vnto our Lord neither deferre pennance from day to day for sodaynly shall the angre of God fall vpon thee and in the day of vengeance shal it destroy thee sayeth Ecclesiasticus Thou oughtest to doe thy pennance quickely seeing thou hast not one houre of lyfe sure for thee to lyue 〈◊〉 God sayeth I will not the death of a sinner but that he sholde be conuerted and lyue God doth here promise thee pardon when thou doest aske it but he promiseth thee not to morow to aske it in why puttest thou of thy pennance for a tyme which perhaps thou shalt neuer lyue to see He that is of greate welth and hath fayre inheritance of his owne what matter is it though he doe spende some of his moueable goods But he that hath no more then he getteth day by day and must also gyue a reckeninge to his maister of that to what purpose should he be lauish in spending VVilt thou then that hast not one day certaine to lyue expect for the yeare that is yet comminge to make thy pennance in Thou which art so poore of tyme that thou hast not one howers lyfe of certentie to reckeÌ„ vpon wilt thou so liberally promise to thy selfe many yeare to liue Cast not the tyme away which iâ— gyueÌ„ thee make not thou to light accompte thereof remember that thou art but poore and miserable And yt may chaunce that euen this day there shall a straight accoÌ„pt be asked of thee how thou hast spent the tyme which hath bene gyuen thee for to doe thy pennance in Thy lyfe is in the same daunger that the sheepes lyfe is in which is in the wolues mouth and all the helpe thou hast is to bleate for Christ the trew sheepherd except thou wilt straight wayes be swalowed vp by death Doe not promyse vnto thy selfe any longe lyfe The wysemaÌ„ sayth An vniust promyse hath vndone many that haue put trust therein Doe not ye knowe how our lord saith That the father hath put all tyme in his sonnes power God hath not put the time into thy power but into his The prophet sayth in the psalme The tyme is for thee to worke O lord for they haue destroyed thy lawe Except thou doe vse well this tyme God will shorten the dayes of thy lyfe At Noes tyme God graunted vnto man an hundred and twentie yeares to doe his pennance in but because he vsed the time that he gaue hym so euill at the fludd he cut twentie of them cleane away So shalt thou be cut of quickelie to yf thou vsest thy tyme euill The health of the bodie is gotten by little and little because it is not of any necessitie that health shold comme vpon a sodeyn vnto any man But the health of the soule which is a thinge of necessitie vnto man may be gotten at an instant and of the tyme thou hast but onlie an instant which shall yet suffice thee for thy conuersion vnto God Deferre not thou thy pennance for many yeares since it is gods will that thou shouldest be conuerted in a moment Prolonge not that worke which God wolde haue done lest there may happen some impediment to thee that may keepe the alltogether from the doing of it Tarrie not vntill to morow for it may be he will calle to day for an accompte Be diligent then to doe well since thou arte so neare vnto death This lyfe was gyuen thee to the ende that with these troubles thou mightest buy eternall rest He that taketh any worke to doe in haste and bindeth him selfe to the doing of it by a certeyne day he dispatcheth his handes of all other busines vntill that which he hath vndertaken be done for the keeping of his credite The tyme of this present lyfe our Sauiour calleth the day in which we haue to worke for when the night of our death doth once come on there can no man worke any longer he can then neyther gayne neyther loose This lyfe is the tyme that thou receauedst of God to merite the other in Haue thyne eye vnto this worke which is nowe in thine hande and if the worlde call on thee and wolde haue thee goe about any other worke thou must not harken thereunto and if it bid thee forsake this worke and take his worke in hande promising thee for thy labor honors riches and pleasures tell him agayne that thou canst not for thou knowest not when the tyme of thy lyfe shall haue an ende Make hast and leaue not one iote of thy busines to doe because the time draweth on in which thy lyfe shall be examined and according to thy worke shalte thou receaue thy payment The falcons towarde night be greedie and labor harde to get their prâ—ye for that the tyme of proyeng is paste with them when night cometh Thou must remember also that the tyme of thy working here is but short and that it is meete for thee to vse all carefull diligence to get heauen by sighing sorowing and praying and all the meanes that thou canst vse There be very many that doe but litle consider that the dayes of our pennance doe passe away a pace neyther doe bethinke them that the tyme of their saluation slippeth euen through their fingers A wonderfull thing it is to see any man so necligente going in such hast toward his graue If thou be necligent in seeking the saluation of thy soule thou mayest hap to be handled as that Leuite was which at the intercession of his father in law departed late to his howse and not comming home in due tyme was by meanes thereof greeuouslie abused and iniuried Thou owghtest straight way to doe thy peÌ„nance and not harken to any that wolde withhold thee or deteyne thee lest when thou arte goinge onward in thy way thou be ouertaken with the darke night of death and then thou be forced to take vp thy
enioye the pleasant lande of promise Thou must not let thy iudgemente be so much corrupted as to choose rather a miserable life in the perturbations and remorses of conscience then to enioye a moste quiet and peaceable lyfe in Christ Iesu. VValke on toward that celestiall Hierusalem your free mother their shalt thou fynd perpetuall rest sayth the Apostle Abhorre with all thyne hart such vnquyet trouble and affliction of thy sowle The vearie miserie of thy lyfe it selfe biddeth thee to forsake it The world it selfe crieth out vpon thee not to esteeme it Be not like vnto the children of Gad which willinglie refused the land of promyse for the liking that they tooke vnto the hill of Galaad where they meÌ„t to make their perpetuall habitation In like maner are their diuers that care not for the glorie eternall contenting them selues with the gooddes of this miserable world Thou must not thinke to fynde rest there where all is in a confusion and alteration The worldlie men be amazed and confounded they knowe not them selues what they doe nor whether they doe inteÌ„d to goe no more then did the builders of the tower of Babilon BECAVSE THAT ALL THE consolations of this false vvorld be accompanied vvith so many infinite sorovves and troubles and are full of bitternes and greefe vvee ought onlie to loue God and his eternall beatitudes CHAP. 16. GOD graunteth not that my spirite shold haue rest and hath filled me full of bitternes sayth Iob. Thou canst not in the world enioye any perfect rest nor receyue any true ioye where all is bitternes and sorow Consider what sharpenes is founde hiddeÌ„ vnder that which appeareth sweete First consider the pleasure of synne And after weygh withall the payne that succedeth it Vyces doe allwayes apparell them selues after the best and finest facion being of them selues miserable filthie bondslaues Let not the pleasure of these worldlie shewes deceyue thee for all that is within it is nothing but affliction and bitternes By this thou mayest perceyue what an euill thinge vyce is that going so well galantlie apparelled is in deede all horrible and lothsome And contrariewyse thou shalt konwe the goodnes of vertue who allwayes goeth poorelie and barelie clothed and yet is in deede all fayre and gratious In all wordlie thinges thou shalt fynde greate trouble and greefe Christ our sauiour beinge in the glorie of his transfiguration made mention of his holie passion to teach vs that the felicitie and prosperitie of this world is full of bitternes and vexation If the world being so full of bitternes as it is be yet so much beloued and esteemed how wolde men haue loued and esteemed it if it had bene all sweete and pleasante God hath mingled sorowes among our consolations here in this world because we sholde hate this lyfe and loue the lyfe to come A man that was such a louer of worldly honor was very ioyfull to see how he was inuited to the feast of queene Hester but his greate ioye was turned into bitter mourning when he saw that Mardocheus wold gyue him no reuerence Sorow doth alwayes goe accompanied with worldly ioye and to them that lyue in continuall prosperitie euery small griefe doth much annoyance It is marueylous to beholde that al thinges in this lyfe sholde be so full of bitternes and yet that they sholde be esteemed of so many men for sweete and sauorie Greate is thy daunger if thou canst not onely be contented to lyue amongest so great sorowes but also to take pleasure and delght in them That sicke man is in greate daunger whose stomacke refuseth good and holesome meate and can eate nothing but that which is hurtefull and euill for him and as little hope is there to be had of that man which leaueth thâ— sweete conuersation of Christ Iesu and casteth his affectioÌ„ to like of the poisoned meates which this world doth offer hym VVhen God fedde the Israelites wiâ—â— bread froÌ„ heaueÌ„ yet murmured thei against Moyses and wisshed to haue agayne their old grosse diet of Egipte Their sowles lothed euerie kinde of meate sayth the prophet Dauid The onlie consideration of the bitternes that is in all these worldlie pleasures is sufficient to moue vs to the detesting of all earthlie comfortes Dauid being in his greate triumph and deuydinge of his pray amongest hiâ— souldiers after his victorie receyued the wofull message of the death of Saul thâ— ouerthow of all the Israelites army whicâ— turned his ioyfull victorie into a sorowfull heauines and made both hym selfe all that were present with hym to chaungâ— their myrth into mournynge and the ioyfull feast of their triumphant victorie diâ— they coÌ„uert into a longe lamentinge both for the death of Saul and Ionathas thâ— greate slaughter of the people of Israel Here may yow see how all vpon a sodayne sorow ouertaketh ioye Doe not thou therefore loue the glorie of this preseÌ„t world except thou doest delight to lyue in sorow and disquietnes For wheÌ„ thou art once entred into the delighte of those false alluring pleasures art parting the pray of thy pleasures amoÌ„gest thy senses As Dauid deuyded his bootie amongest his souldiers thou shalt straight wayes be ouertakeÌ„ with the messenger of death which is a troubled conscieÌ„ce fearfull scruples which be allwayes ioyned vnto sinne This is that discomfortable messeÌ„ger which will neuer suffer thee to enioye longe any pleasure of this world This is he which disquyeteth all thy ioyes and turneth all thy worldlie comforts into bitter sorowes O open thyne eyes and consider what thou hast lost by thy louyng of the world Lament vpon thyne owne soule o miserable man and beholde how the noble men of Israell be slayne when the light of grace is gone from the and that thy noble vertues be wounded within thee The people is also destroyed when the merites of thy good workes be lost Shut thou the gate of thy sowle neuer so close thou canst not keepe out this messenger from entring in Now since this euill newes may so easely come vnto thee when thou thinkest least thereof the sure way is for thee to loue God and his eternall and true felicities and so mayest thou lyue contentedlie for this present tyme and enioye the endles comforte of heauen when this lyfe is past THE VVORLD DOTH SO blinde his seruantes vvith the smoke of honors and vvith the svveetenes of his delightes that they setting their vvhole mindes thereupon can not perceyue the deceyts thereof nor the fovvle filthines of synne vvhich they are drovvned in CHAP. 17. MY vertue hath forsaken me and the light of myne eyes is not with mee sayth the Prophet Dauid Thou arte surelie blinde yf thou perceyuest not the vnhappie state that thou lyuest in by seruing of the world Thinkest thou that the faulkener can keepe his hauke quiet vpon the pearch except he put her hood vpon her head to couer her eyes The world
in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and â—â—y forehead downeward So there are in â—â—an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe â—â—â—e is lyfe the other is death Lyfe is the holowe glasse which shewâ—â—th thy face cleane contrary to that it is in â—â—eede it sheweth thee to be sound strong â—nd lustie and that thou shalte lyue many â—â—eares and all is but vanitie and lyes If â—hou espiest therein fresh lustie youth doe â—ot thou truste therein for it is very deâ—eytfull Bewtie is also very deceytfull â—hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to â—e some greate thinge but it is in deede contrary to that which it semeth and reâ—resenteth But the state of death is the very playne and true glasse which sheweth â—hinges truly as they are in deede without â—ny deceyte at all If thou wilte therefore O man know â—ruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy wordâ— vayne in thy workes faultie in thyne appetites filthie and finally in all thy doingâ— vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to knowâ— thy selfe at all The humble knowing 〈◊〉 thy selfe is more worth then to knowe aâ—â— much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâ—ie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâ—ed in sinne inuironed aboute with all â—aungers and going toward thy graue Iob sayeth I am likened vnto myre â—nd to the snuffe of a candle Let the light â—f Gods grace shyne vpon thee and then â—halt thou knowe who thou art thou sayest â—hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly â—lthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so â—uch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abidâ— hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I coÌ„ceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accoÌ„pted rather a death then a lyfe There is no creature more pooreâ— then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall eueÌ„ froÌ„ the sely beastes backes And that which he liueth on his vearie meate must he beggeâ—â— of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of theÌ„ selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and â—â—eth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this â—e may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace â—or quietnes for he can not continuallie â—tand still nor alwayes walke nor alwayes â—leepe or watch wheÌ„ a maÌ„ is best in health â—e hath a thousand infirmities which be â—unger thurst sleepe wearines and other â—ecessities wherewith he aboundeth as â—olde heate tempestes lightnynges thunâ—ers pestilences poyson serpentes daungers by sea daungers by lande sorowes â—ickenes and death VVho cold be in more safetie then â—â—ly the Priest of God was and
daunger to ryde a colte without a bridle Holde hym in with the bridle of abstineÌ„ce lest that he doe throw thee downe vnder his feete and mayme thee according to the sayng of the psalme Keepe in their iawes with the bit and their teeth holde backe with the snaffle Enter not violently into the waters of these worldly delightes vnlesse thou wilt be drowned as Pharao was and all his hoast with him they descended downe like stones into the bottome and so shalt thou both soule and body descend into the bottomlesse pit of hell vnlesse thou wilt tame it and subdue the flesh with the brydle of abstinence Abstinence is the death of sinne the bannisher of all vyce the meanes to saluation the roote of grace and the foundation of chastitie It were a greate shame for thee to be ouerruled and maistered by thy seruant Ismaell that was the sonne of the bondwoman persecuteth the sonne of the free woman The hand mayden Agar despiseth her mistres Sara thou must afflict and punnish thy flesh as Sara did Agar except thou wilt haue it proudelie to rebell against the spirite It is a foule shame for thee beinge a greate Prince whome God hath not made much inferior vnto Angells to fulfill the will of so vyle a seruante as the bodie is This was the thinge that Iheremy the Prophet lamented saying the seruantes became Lordes ouer their maisters OVR EARNEST LABORING aboute earthlie affaires doth turne avvay our myndes from deuotion and the seruice of God therefore ought vvee to vvith dravve our selues vnto quyetnes and solitarines the better to attend the saluation of our soules CHAP. 19. I will lead her vp into the wildernes and I will speake secretly to her hart sayeth God God hath no neede of any witnesses when he speaketh vnto our soule VVhen his will was that Abraham â—holde haue the executinge of certayne â—hinges which he had appoynted for hym â—e caused hym first to remoue out of his countrey and seperate hym selfe from the company of men He toke Moyses vp vnto the toppe of the hill Sion and commaunded that none â—hold come neare vnto the hill in the soliâ—arie wildernes did the Angell appeare vnto Agar And Elias was farre from his owne habitatioÌ„ and the company of men when the Angell spake vnto hym VVhen God fyndeth our harte all alone then cometh he strayght way to reâ—â— in it when our Lord perceyueth our soule to be sequestred from the cares of this worlde he openeth and reuealeth many thinges vnto it which he will not doe when he findeth it occupied in the careâ— and troubles of worldly businesse God is a spirite and therefore desireth not onely to haue the body to be solitary and at quyet but the soule also this solitarines oâ— minde is very necessarie for thee He may beste be sayed to be alone that thinketh not of thinges of the world It were good that thou didest leaue all these false dreames and idle occupations wherein thou spendest ouermuch tyme wholy commyt thy selfe both bodie and soule in to the handes of Iesus Christ for then sholdest thou fynde many a comfort which now thou arte without and cleaâ—â— depryued of If thou knewest howe muche thou didest loose by the vayne occupations and worldlie businesse thou woldest not thinke it any payne for thee at all to yeld thy selfe wholie vnto God alone And yf thou wilt put away from thee all worldlie conuersation thou shalâ— finde the most coÌ„fortable company of God hym selfe Loue solitarines and thou shalâ— preserue the grace which thou hast alreadie receyued and because thou hast not forsaken thyne accustomed conuersation thou hast lost the spirite by the which thou begannest first to serue God Silence and solitarines be the two walles of deuotion If thou wilt keepe the deuotion which thou hast once coÌ„ceyued thou must delight to be alone and to leade a solitarie lyfe God wolde that our hartes sholde be withdrawen from all worldlie tumultes and company God commaunded Abraham to dryue out of his house Agar and her sonne which were causers of his carefulnes to the intent he might without all disturbaÌ„ce of other company enioye the full fruition of spirite which was represented by Isaack his heire the childe of promyse The woman mentioned in the gospell which was vexed with so many greeuous infirmities came secretly and touched the vesture of our Lorde and straight wayes shee was cured of them all Let euerie Christian soule that is wounded weake drawe neare secretlie vnto her spouse Iesus Christ for in hym shall it fynde perfect saluation and verie true consolation Thou shalt sooner be cured yf thou doest lifte vp secretlie thyne harte to God almightie in a corner then yf thou goest vp and downe all day in the market place and in the pallaces of kinges and princes The sweetenes of prayer and the pleasure of a solitaire lyfe can hardelie be expressed with tongue Thinke not that thou arte alone for thou mayest say as the Prophet Elizeus saide that he being alone had yet a greater companye with hym then all the greate huge army of the Sirians And further thinke that thou hast more with thee then all the world is beside and that thou arte neuer better accompanyed then when thou arte alone The company of Iesus Christ and all his holye Angells is no small company and their conuersation is alwayes pleasant and comfortable Reade the lyues of the holie fathers the heremites and of the perfect religious men and thou shalt finde how much the loue of the wildernes and desert did shine in them Thinke not thou to gather figgeâ— of thornes neyther doe thou beleeue that liuing amongest the honors and vanities of this lyfe thou canst gather the fruyâ—â— and comforte of the spirite VVhen thou makest thy prayer enter into thy secreâ— chamber sayth our Lord if thou findeâ—â— then any sweetenes of the spirite thou canst not deny but that thou hast beâ—â— holpen therein by thy solitarie beingâ— alone whereby thou mayest preceyue howe necessarie solitarines is to furtheâ— prayer withall Thou shalt not serue Goâ— so much at thyne owne will as in placâ—â— that be solitarie and farre from all company It is the nature of all them that louâ— to delight in solitarines And if thou eâ—â—tierlie loue thy creator thy delight willâ— but small to be in the companie of otheâ— creatures and all worldlie companie wiâ—â— be to thee vnpleasant if the sweete loue of Iesus Christ doe rest in thyne harte Vnto a spirituall mynde much company is alwayes noysome when thou arte alone thou doest often in thy prayer with some one word or other vterred aloude stirre vp thy soule as if it were waked out of sleepe which thou canst not doe but when thou arte without companye whereby thou mayest iudge how necessarie it is for thee to be solitarie Our Sauiour did seperate him selfe from his disciples when he went to praye to