at all in it neuer yet make thou any accompte of his wordes for although it be true that there is no sinne to lyue in highe degree and statelie honour yet doe they lyue in greate daunger of fallinge into the fowle sinne of pryde which doe lyue in the prosperitie and ioliâ—ie of the world The world seemeth goodly and fayre to the eye being in deede fowle filthie like an image made of a peece of wood which is set out well and fayre paynted to the sighte and within is there nothing but a peece of olde rotten timber The fisher vseth to couer his hookes with bayte to catch and kill his fish withall All this worldly flattering is but to doe thee harme with all And vnder the greene grasse doth the serpent lurke and hyde her selfe The woman mentioned in the Apocalips gaue poyson to drinke in a cuppe of gold O how many hath the world slayne with the poyson of his deceytes And how many doe drinke their owne death out of the cuppe of honours riches and vanitie with this golden cuppe he deceyueth the simple which know not the poyson that is conteyned therein flye from his deceytes if thou wilte escape death THE FALSE PROMYSES OF the vvorld are not to be trusted vnto for it giueth the cleane contrarie of that vvhich in shevv it pretendeth CHAP. 4. MANY haue bene cast away through vniust promyses sayeth Ecclesiasticus Let euerie man be well examyned and let them declare the truth of their owne knowledge and they will say that in all their lyfe they neuer sawe ioye without some sorowe Peace without discord Rest without feare Health whithout infirmitie nor myrth without mournynge The world maketh still his promyses of all good and prosperous thinges but in perfourmance they proue all contrarie It promyseth ioye but it cometh accompanyed with sorowe It promyseth to abyde still with thee but when thou hast most neede of his helpe it wil be furthest from thee It promyseth quyetnes and it gyueth perturbations and troubles It promyseth mirth and perfourmeth mournynge And when it promyseth honour it bringeth shame Finallie it promyseth loÌ„ge lyfe when their foloweth a shorte lyfe a miserable and subiect to much euill That lyfe which it promyseth rather seemeth a lyfe then is in deede a trew lyfe To some it maketh a shewe of a longe lyfe for to deceyue them in the end It shortneth againe the liues of some others to the ende that thoughe they wold conuert them to God yet shall they haue no tyme therunto To others it promyseth leÌ„gth of life because they shold doe what they listed be made worse thereby And vnto other it sendeth a shorte lyfe that they shold haue no tyme to doe good All these doth it deceyue depryuing them of the knowledge which they ought to haue of God of the world and of them selues Iacob serued Laban seuen yeares to haue his daughter Rachell to his wyfe but his deceytfull father in law in the darke night gaue hym Lia to wyfe So playeth the world with thee It promiseth thee one thing and intendeth an other These worldlie men doe neuer take knowledge of these things vntill the mornynge come and that the darkenes of this present lyfe be passed away and gone that is vntill death doe come which doth opeÌ„ the eyes of our vnderstanding and maketh vs to behold the falsehood of the worlde as Iacob in the mornynge perceyued the guyle of his false father in lawe Then shall they perceyue the bitter ende that the honors and pleasures of this worlde doe bring with them and then shall they see how much tyme they haue lost in the seruice of this false lyeng world Many althowgh they see well enough the falsehood of the world yet are they contented to be deceyued thereby As BaalaÌ„ did who fell downe at noone dayes wheÌ„ his eyes were open The three freÌ„des of Iob drew neare vnto hym like frendes to gyue hym comfort at the first but afterwarde they iniuried hym gaue hym many fowle wordes of reproche So doth the world draw neare vnto thee at the first with fayre wordes like a frend but afterward thou shalt well perceyue hym to be an hard aduersarie against thee It cometh flatteringe with pleasant speaches vnto thee to offer thee frendship but shortlie after yâ— becometh thy cruell enemy Let not his sweete wordes enter within thyne eares for thou shalt shortlie after finde a fowle chaunge yet are there many for all that which doe gyue it credit and holde all that for true that it telleth them and by beleeuing his false promises they deferre their pennance perswading them selues that they shall lyue many yeares and then cometh he sodenly and taketh their lyfe away from them They lyue so carelesly and vpon such truste of those false promises as though they were very sure that the worlde tolde them nothing but truth But thou must not beleeue his wordes nor what so euer it shall tell thee for thou shalte finde in the ende that all his promises are false THE MEMORY OF THEM that haue despised the vvorlde continueth but of those that haue bene louers of the vvorld the remembrance is soone gone avvaye CHAP. 5. THE memorie of these wicked worldly folke perisheth lyke the sounde of a voyce in the ayer sayeth the prophete Make not any accompt of this world who soone forgetteth his frendes and of his enemies keepeth a perpetuall memorye If thou wilte that the world shall haue thee still in remembrance thou must despise it and so it will remember thee And who be they thinke you that the world remembreth most Good S. Hierome and others lyke vnto him that fled from all the pleasures of this worlde and lyued alone in desertes Of these who were enemies vnto it and set nothing at all by it the worlde hath yet as freshe a memory as if they were liuing still That is most true which the holy prophet telleth The iust man shall be had in memory for euer The worlde hath yet in good memory S. Paule the heremite that was faste shut vp in a caue ninetie yeares together VVhom hath Rome cheefely in remembrance at this day Not the famous princes and greate men which florished so much there but the poore fisher S. Peter whom the worlde despised and made no reckening of The kinges and emperors of the worlde doe adore and haue in reuerence those most of all that fled from and forsoke those great honors and riches which them selues do lyue in They be more honored of the world which doe hate it then they which doe esteeme it They which hate the world those doth God loue and they that forsake the worlde God receyueth and he honoreth those that despise it here in the worlde doth he make also an euerlasting memory of them It is a notable thing that the seruante of God liuing in a caue farre from the company of men sholde haue his glory manifested
these earthlie thinges VVhen he depriued his greate frend Iob one whome be loued so well of them at the request of his greate enemy the deuill Open thine eyes and consider how much thou doest abase thy selfe in the vnordinate louing of riches how much thou doest exalt thy selfe agayne by the contemninge of them Take awaye therefore thy loue from these vanities bestowe it onlie vpon Iesus Christ. NO MAN OVGHTE TO BE proude nor to glorie of his earthly possessions vvhich doe further nothinge tovvard the attaynynge of vertue but rather as hurtfull thinges they ovghte to be reiected and abhorred of vs. CHAP. 20. COMPARE not the wisdome of God vnto a pretious stone for all the golde in the world being compared vnto that is but as the small sande And siluer in respect of that shal be accompted but as a peece of clay saith the wise man That is great pouertie whiche the wordl calleth riches Put not thy mynde vpon such vanities but lifte it vp to God alone Abase not thy selfe in subiecting thy will to such vvâ—e thinges God hath created thee to goe vpright and straight because thou shouldest looke vpwarde to heauen and loue heaueÌ„lie thinges And set nought by these thinges of the earth And because God looketh and hath respect to helpe thee to doe thee good therefore hath hâ— placed all thinges that thou haste need◠〈◊〉 vpon the vppermost face of the earth as bread wine meate and all other thinges necessarie for thee because thou mightest finde them redily and easely at what tyme thou haddest neede of theÌ„ But the superfluous things as golde and siluer he hath hiddeÌ„ vnder the earth because thou shouldest not wish for them nor desire them Seeke not therefore after such false ware The prophete sayeth Ye children of men why doe ye loue vanitie and seeke after lying Thou being the sonne of a reasonable man which haste also the vse of reason doe not thou lyue so without all reason as to make these earthlie gooddes the vttermost end of thy trauailles synce thou wast created for to enioye the heauenlie gooddes All that thou louest is vanitie sayth the Prophet and whatsoeuer the world promiseth thee is but lies This golde is but earth and this silke which thou esteemest for so delicate a thinge cometh from the selie woormes and what thinges be more vile then those These be those pretious thinges whiche adorneth thee with this dayntie stuffe thou settest thy selfe out to shew when all this was vpon thy backe wast thou cloathed with any thinge but with pouertie and with vanitie Be not thou proude of any such like cloathinge neyther doe thou vaunt thy selfe of thy riche hangings or other costlie stuffe that thou doest adorne thy house with all for thoughe to thy blynde eyes they seeme to be great riches yet in truth they be none nor for such are they esteemed of men that be wise and of vnderstaÌ„ding These thinges be not they whiche shall make a man riche If thou wilte be riche thou must loue that which is verye true riches in deede These riches can not make a man wyse humble patiente chaste or mercifull they conuerte not anger into meekenes nor make a cruell man piteous nor the enuious man charitable Now if towarde the vertue of the minde they doe further nothing at all but rather as by experience we daylye see doe make men worse in maynteyning vyce and dryuing away vertue what reason is it why thou sholdest so fondly esteeme them for euen as when thou doest norish in thy bosome serpents and scorpions who when they haue well warmed them there will stinge thee and poyson thee for thy labor and do as much as is in them to kil thee So with the heate of thy disordinate desires thou doest norish and augment these riches and delicacie wherein thou lyuest which being fostered with in thy bowels doe after gnaw thy conscience and extinguysh the good spirite with in thee and so put thy saluation in great daunger· This is that which thou hast loued so well O thou blinde man This is that after which thou seekest so fast And this is that which thou consumest thy selfe for Praye vnto God to gyue thee thy right vnderstaÌ„ding to the intent that thou mayest knowe the deceytfulnes of these gooddes which thou louest so well and that thou mayest lyfte vp thy harte to the loue of those thinges in whiche true riches are to be founde MAN BEINGE CREATED TO the image and similitude of God ought onlie to loue hym and not these earthlie riches vvith vvhich in deede he hath no maner of resemblance CHAP. 21. DOE not thou loue the world nor the thinges which be in it sayth Sainte Iohn By the light of naturall reason it is manifest that thou oughtest not to loue any of these earthelie thinges â—or loue is a thinge of that nature price â—hat it cannot be due vnto any thinge but â—hat which is able to render loue backe â—gayne and requite loue for loue which â—s the iust recompence and price thereof â—nd because no vnreasonable creature can â—hus doe therefore must not thou set â—ayne harte and affection vpon any of theÌ„ It is a greate peruerting of order to vsâ— thinges to other endes then they are appoynted and created for Only god is to be loued for hym selfe as that which is the cheefe good of all and as it were the verie centre of thyne harte And his creatures must thow vse in their kyndes to serue hym with all as he hath ordeyned but for that good which thou doest thy selfe take by theÌ„ thou must thaÌ„ke God threreof And vpon hym must thou bestowe all the loue therefore that thou canst vnto whom it only belongeth froÌ„ whome thou onlie receyuedst the fruyte and benefite of those his creatures But yf thou doest loue the creatures them selues not referring the loue thereof vnto God Thou pâ—ruertest the order of nature and art worthelie to be punisshed therefore God created man to his owne image and likenes to the ende that as all other lyuinge creatures of their owne natures doe loue their lyke so he sholde gyue all his loue and affection to God alone and not set his lykinge in these earthlye and transitorie thinges But with riches whâ—â— resemblance or likenes hast thou VVhâ—â— hath thy soule to doe with golde Thoâ— hast to loue God onlie after whose imagâ— thou arte made And not these earthâ—â— creatures All that longe tyme that Iacob haâ— children by Lya and her handmayde 〈◊〉 neuer remembred his returnynge to 〈◊〉 owne countrie agayne for the louers of â—hese temporall gooddes being occupyed â—boute externall thinges doe forget heaueÌ„ which is their true countrie in deede But â—s soone as he had children by Rachell he â—esired to retorne to his natiue countrey â—gayne And so doe all those whiche doe good woorkes desire to comme to glorie â—nd rest in heauen VVhen the king of Egipt was dead
as reste is vnto motion for theâ—â— is our rest quyet and perfecte when theâ—â— is not any thinge more to be moued Aâ—â— euen so shall our ioy be full and perfecâ—â— when there is not any thinge more for 〈◊〉 to desiâ—â— or wish for And because that in the things of thâ—â— lyfe our desire neuer findeth perfect reâ—â— hereof it groweth that in the creatures 〈◊〉 this worlde it neuer findeth perfect ioyâ— Therefore doe thou loue God alone whâ—â— filleth thy soule with good desires and 〈◊〉 the onely cause of thy perfect ioy The prophete Dauid sayeth That 〈◊〉 only filleth our desires with good thingâ— Anna the mother of the prophet Saâ—muell sayde my hart reioysed in ouâ— Lord and in my God was all my gladneâ—â— So doe thou reioyce onlie in God becausâ— the ioye of this worlde is false and vainâ— the which shortelie passeth awaye vaniâ—sheth â—OVV GREAT SO EVER ANY mans honours in this vvorld be yet they all vanysh avvay at the last and true honour doth only rest in the seruantes of God both here in this vvorld and in the vvorld to come CHAP. 26. THY frendes are verye honorable O Lord and their gouernement full of comfort Thus sayeth the prophete dauid If thou be the frende of honor thâ—â— arte 〈◊〉 enemy of God for he onely hath true â—â—nor that is in the fauour of god It is vaâ—â—ie to seeke the honor of this presente â—â—rlde for with payne it is gotten and â—â—th charge maynteyned and quickely it â—â—gone agayne Onely true honor belonâ—â—th to the seruantes of God All those â—â—om the worlde doth honor and extoll â—â—re not the frendes of God That honor which the sainctes of God 〈◊〉 both here on the earth and also in â—â—auen was not gotten by the seeking of 〈◊〉 but by the flying away from it VVilte â—â—ou be honorable Then must thou humâ—â—e thy selfe and be brought lowe VVilte â—ou that all men shall knowe thee Labour thou then to be knowen of no body 〈◊〉 lyke a shadow that flyeth from him whiâ—â— foloweth it and it is gotten by throwiâ—â— thy selfe downe to the grounde and alâ—â— sing thy selfe If thou shalte once knowâ— thy selfe but for earth and ashes as thâ—â— arte thou wilte not couet after the vayâ—â— honors which these blind worldly folâ—â—â— doe seeke so much for VVhen thou wiâ—â— haue none of them then shall they be gâ—â—uen thee VVhen thou fliest from theâ—â— then will they come vnto thee and 〈◊〉 humbling of thy selfe thou shalt get theâ— But yf thow wilt desire the honoâ—â— perpetual thou must despise this tempâ—â—rall honour doe but cast thyne eyes vpâ—â— the end that all these temporall vanitâ—â— doe câ—me vnto thou wilt easelie despiâ—â— the vayne honours of this world Thâ—â— be certayne countrie pastimes vsed 〈◊〉 which amongest other their is vsed tâ—â— carying aboute of a certeyn paper Imaâ—â— sett vp a lofte vpon a pole which all 〈◊〉 people folowe froÌ„ place to place to maâ—â— sporte at which he that carieth setteâ—â— furth with all the brauerie gay garmenâ—â— and Iewels that he can get or borowe 〈◊〉 when the play is ended and all that borâ—â—â—wed ware retorned backe to the ownâ—â— agayne then their remaynes nothing 〈◊〉 the bare naked Image as little esteemeâ— theÌ„ as it was folowed coÌ„mended befoâ—â— And euen so falleth it out by thee whâ—â— thou arte alofte in the world decked 〈◊〉 〈◊〉 the honours dignities thereof be 〈◊〉 neuer so vyle a sinner thou shalt not â—t commendacions and vayne prayses â—he people but when thy playing tyme â—nded all that thou haddest borowed â—ore of the worlde restored agayne as â—e will they set then by thee as they 〈◊〉 set by the paper puppet before that 〈◊〉 so much esteemed and folowed Thou must remember that all thy â—â—ddes honours and dignities be all but 〈◊〉 vnto thee here for a tyme and allâ—â—ughe thou doest possesse them for a â—â—e yet mayest thou well see that they be â—ne of thyne since when thy lyfe forâ—â—keth thee thou canst not carrie them â—â—aye from hence with thee since other â—â—lkes must then adorne them selfe with â—â—at which thou diddest so much magnifie â—â—y selfe with all before VVhen the iourney of thy lyfe is ended 〈◊〉 an end is also all thyne honour and â—orldlie reputation and in the earth must â—â—ou lye all poore and naked while others â—ake merie with that which thou so much â—steemedst The greate estates and kinges of the â—arth that sat sometyme full high in their â—â—rones and seates of Maiestie all clad in â—urple and rich array vnto whom folke â—owed their knees made lowe curtisies â—s vnto some earthly God The same folke â—fter when all the honor was gone and â—hey layed lowe in their graues weÌ„t walking ouer their heades shewâ— small reuerence to those whome they 〈◊〉 greatlie magnified before This is 〈◊〉 worldlie guyse to daye in honour to 〈◊〉 row in dishonour To day euery man spâ—â—â—keth honorablie of thee And to moâ—â— not one that will remember thee Aâ—â— passeth the wynde of this vanitie the feâ—â— lasteth not longe and at last in short spaâ—â— cometh all the honour to nought O I wold to God that vnto the eaâ—â—nest louers and folowers of this worldâ—â— false honours and vanities there were 〈◊〉 worse to falle vnto them TheÌ„ after thâ—â— they should be once depriued of them 〈◊〉 death and cleane forgotten of wordâ—â— people there mighte no more harme coâ—â— vnto them But this is loo a miserabâ—â— thing and vearie fearefull to thinke 〈◊〉 that after these short daies be ended 〈◊〉 which they haue serued the worlde thâ—â— which contynued in their vyces and euiâ—â— lyfe vnto the end shall burne in hell 〈◊〉 after for euer This end haue the vanitieâ— which thou seekest after and in this doâ—â— the honours end that thou so much deâ—lightest in The true seruante of Iesus Christ doth not desire this temporall honour which he acknowledgeth for vaine and transiâ—torie The seruante of Christ setteth morâ— by the honour of his Maister then he doeth by his owne honour and coÌ„moditie Happie is he which in all that he doeth â—â—â—ireth nothing but the honour of God 〈◊〉 Happie is he which imbraceth humiâ—â—â—â—e foloweth his maister Christ thereâ—â—â—nd dispiseth all the vayne honour of 〈◊〉 world from the bottome of his harte â—he end that he may reigne with Christ 〈◊〉 euer Care not for the false honour of this â—â—rld that thou mayest get the true hoâ—â—ur of heauen leaue not the truth for 〈◊〉 shadowe The Apostle sayth be not ye in your â—â—ce vnderstandinge like vnto childreÌ„ â—â—ildreÌ„ doe more delight in horses made â—reedes and puppetts made of clowtes â—â—en in true horses verie men and woâ—en in deede Thou must not be a childe â—â—d set more by a shadow of truth then 〈◊〉 the trewth it selfe The riches and honours of this worlde 〈◊〉 but shadowes of the true riches and â—â—nours that be in heauen And since thou art a man of
but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
Our Lorde him selfe â—ayeth No man that putteth his hâ—nde to â—he plowe and looketh backe is meete for â—he kingdome of God The foure beastes mentioned in the Apocalips neuer had rest day nor nighte No more oughtest thou to take any reste â—ntill the worke that thou haste taken in â—ande be at an ende The kyne which were yoked together and brought backe to the Arke from the Philistines neuer declined neyther to the righte hand nor to the lefte but kept the straight way on to Bethsamies and althoughe that the calues which were shâ—â— vp the whyle bleated after their dammes yet they neuer forsooke their way nor sought to goe back agayne but kept on still their way that they were entred in And synce that thou hast taken on thee to carry the yocke of our Lord and to beaâ—â— on thy backe the burthen of his most holiâ—â—â— law thou must not goe out of the way nâ—â— leaue yt by any meanes althoughe that thâ— sensuall appetites like naturall children doe seeke to drawe thee backe agayne 〈◊〉 the worlde But let vertue vanquysh â—â—â—turall loue and doe thou proceede in thâ— iourney like one that were deafe 〈◊〉 gaue no eare vnto the world but hold 〈◊〉 thy way and gyue no answere at alâ— neyther vnto the worlde nor to the flesh vntill thou come to Bethsamies which is asmuch to say as the house of the sonne which is the eternall light and infinite clearenes where thou shalt see God in his glorie OVR LORD GOD SVFFRETH vs to be tempted dyuerslie to the inteÌ„t that vvhen vve haue by his helpe ouercome the sundry temptations of our spirituall enemy vve may receyue the greater revvarde and glorie at gods hande CHAP. 34. MY sonne when thou doest put thy selfe to the seruinge of God prepare thy harte against temptation sayeth the wyse man Thou must not marueile that thou arte assaulted with temptations when thou beginnest to serue God for thyne armoure of defeÌ„ce was not bestowed vpon thee but to the intent that â—hou sholdest defend thy selfe therewith â—n tyme of battayle But if thou suffrest â—emptations doe not thou take any discomforte therein at all for the deuill neuer tempteth those that be his already Pharao the great king of Egypte did persecute the childreÌ„ of Israel with more extremitie when they were readie to departe away from hym then when he did peaceablie possesse them Laban did neuer persecute Iacob but when he was goinge away from hym and so fareth our aduersarie with vs. He vexeth hym with greater stormes of temptations that is aboute to goe from hym and to gyue hym selfe to the seruice of God then hym whome he is presentlie in quyet possession of Our Lord suffereth thee to be teÌ„pted to the intente that he way prooue thee see whether thou wilt perceuer in his seruice whiche thou hast taken in hande The Angell sayde vnto Tobias Because thou wert acceptable to God it was necessarie that temptation shold trye thee But beware that thou gyue no consent vnto temptation For thoughe that fire be strickeÌ„ out of a flint stone by force of the steele yet if there be no apte matter vnder it for the fire to take holde on it serueth to no purpose And so thoughe that the deuill with the steele of his temptation doe stricke vpon the stone of thy sensualitie yet shall he neuer stricke any fire out of yt that shall doe thee any harme except that thou doest ioyne the consent of thy will thereunto But yf thou be not warâ—â— and wyse thou wilt be often deceyued for the woolfe doth often apparell hym selfe in a Lambes skinne the better to dissemble his malice withall and this is the most daungerous temptation of all otherâ— For vyces when they come appareleâ— with the cloathinge of vertues beare thâ— countenance of frendes when they be iâ— deede our most extreeme enemyes The rouers on the sea doe alwayes carrie in their shippes with them banners of peace when they intend nothinge but warre to make their enemies to take them for frendes and so with the more ease and safetie take them prisoners and make them their slaues The deuill doth also spreade forth the banners of such vertues as Christians haue in reuereÌ„ce to the end that he may be taken for a frend amongest them and so the easilier bringe them into his subiection So deceyueth he many vnder the color and shew of vertue He transfigureth hym selfe into an Angell of light and chaungeth his shape like as sheroboams wyfe did who soughte by the heighte of counterfeytinge her attyre to deceyue the Prophet Abias Let not thy selfe be caried away with euery vayne blaste of wynde that bloweth but make tryall first and see whether the spirite be of God or noe according to the counsayle of S. Iohn saying Beleeue not euery spirite but proue whether it be of God The craftes and subtilties of the deuill be infinite he maketh shew sometyme to stryke at one place when he intendeth to hit an other and some other tymes he fayneth as though he wolde runne away from a man when he maketh a shorte returne agayne to finde him the more vnprouided and so with more ease ouercome him and if that temptation doe cease and forsake thee for a tyme yet accompte not thy selfe in full assurance but looke to haue him come the more fiercely vpon thee agayne and in tyme of peace be more vigilante and watchefull then thou woldest be in the tyme of warre The shippe that sayleth doth incurre more daungers many times when the weather is calme then when great stormes doe aryse for in the calme the saylers goe without care and dreade no daunger but in tyme of tempest they prouide for euery mischeefe that may fall And one of the greatest mischeefes that may happen to any man is neuer to be tempted at all and thou oughtest neuer to thinke that thou haste more temptations then when thou perceyuest them not VVhen thy meate firste entreth into thy stomake the naturall heate beginneth as it were to make warre with thy meate vntill that the substance thereof be altered and chaunged and if when that is disgested there be not a newe supplye made of more sustinance agayne for to make a new combate then doth the stomacke make warre with it selfe and without some other matter be gyuen it to worke vpon it consumeth it selfe and killeth thee So if there be no temptations outwardlie gyuen thee there will happelie some growe within thee that may destroy thee Be not much greeued that thou arte tempted persecuted and troubled for â—hen will our Lord be at home with thee â—o helpe thee most of all except that thou â—oest fayle on thyne owne parte and if â—hat temptations doe fayle thee without â—hou shalt not fayle of most greeuous â—emptations within which will make most â—ruell warre against thee God will that thou be tempted for â—hyne owne profit for it is necessarie that â—emptations doe
is â—ow my cheefest foode In this lyfe men â—re loth to touch any thing that may gyue â—hem any displeasure or annoyance and â—n the nexte lyfe euery thinge will gyue â—hem displeasure and tormente whereby â—t is to be gathered that they which doe â—yue in this lyfe in most delightes shall in â—he next lyfe finde the paynes of hell more â—harpe and vehement For looke how much â—ny thinge doth gyue resistance vnto his â—ontrarie so much is the operation of â—â—at thing perceyued to be more forcible â—hich ouercometh and maistereth that â—hich resisted it Iron doth resist the fire â—ore then wood doth but when the fire â—ath ouercomen the Iron and got full doâ—ynion ouer it then is the heate of the â—â—on farre greater then the heaâ—e of the â—ood So they which in this lyfe doe feele â—o sorowe shall feele in hell the more â—orment as by the contrarie agayne the â—ood men that felt here but small rest shall â—nde and perceyue afterward the greater pleasure and comforte The mightie men shall suffer mightie tormentes they shall desire to die and death shall flie away from them and death shal be their foode The grasse doth feede the beast that eateth thereof and afterward it begynneth to growe agayne Euen so shall wicked men be euer dyinge but shall neuer be deade and how much soeuer they be tormented by payne yet shall their tormentes neuer make an end of them Consider how hardlie God will deale with his enemies that so sharpelie handeleth his frendes in this world The Apostle sayth the frend of this world is an enemy vnto God The holie Martyrs that were gods frendes suffered many cruell tormentes here And doest thou thinke that geuinge thy selfe to the pleasures in this world thou shalt finde rest and ease in the next Iheremy sayth they against whome there was no iudgement haue dronke of the cuppe of affliction and doest thou looke to be accompted as innocent No thou shalt not be taken as innocent but thou shalt drinke of the cuppe I haue sworne by my selfe sayth our Lord that thou shalt be as a perpetuall wildernes and a contynuall reproofe Deceyue not thy selfe nor doe not thou thinke that pouertie sorow and torment were made for goodmen for althoughe that God suffereth them to tast of them here for a tyme yet are they not purposelie prouided for them For God hath chosen out the good for his owne glorie But these afflictions doe properlie apperteyne vnto thee and are reserued for thee although thou doest now escape them and they flie away from thee All the tormentes that the holy Marâ—irs suffered if they were all ioyned togeâ—her in one will not be equall nor able to counteruayle one of the least tormentes which the damned doe suffer in hell If God wolde not spare his Angells when they offended hym how wilt thou â—ooke to be deliuered from the fierie pit of hell prison Thou Capernahum that â—idest exalte thy selfe vp vnto the starres â—hou shalt discend downe into the botâ—ome of hell And if thou be afrayed to be by nighte â—n the darke amonge the bodies of deade men howe wilt thou abide to be in the darke amoÌ„gest so many deade men where â—hou shalt neyther see sonne nor moone â—or starre light It is a most miserable â—ountrey to dwell in where there is conâ—inuall nighte and neuer any day And if now thou canst not suffer the â—ighte of one deuill how wilte thou endure then the sighte of so many together And if thou canst not abyde to holde thy finger a litle whyle in the fire how wilte â—hou abyde to tary so long together in â—ell fire in coÌ„parison of which the fire which thou doest here see is but as it were a fire paynted on a wall If a litle greefe doe now seeme paynefull vnto thee how wilte thou suffer all the infirmities and disseases that thy bodye may beare All the infirmities that mans body is here subiecte vnto shall the damned man haue in hell and euerie parte of a man shall suffer there greater torment then any man can here imagine in this lyfe and if euerie euill sauour offend thee and annoy thee here how wilt thou abide the most lothsome and filihie sauour of hell If onely one bodie of a damned person were layed vpon the earth it wolde so corrupte the ayre with the vyle stynke thereof that it wolde cause a vniuersall plague ouer the whole earth If thou sholdest be layed in a most softe and delicate bed and haue all things ministred vnto thee there that might moue thee to take delight therein yet if thou sholdest haue all this vnder coÌ„dition that thou sholdest not departe out of it in fortie yeares together but be bounde to be there all that tyme thou woldest take it for an vntollerable payne and torment How wilt thou then indure to be bounde in fierie cheynes in some filthie corner of hell where thou shalte neuer ryse agayne And what can be more miserable then to be altogether voyde of hope to be most assured that neuer remedie wil be had Now thou that doest lyue here in the vanities of this worlde and doest set more by them then by God hym selfe looke about thee consider with thy selfe these bitter sharpe tormentes that thou mayest thereby be moued to doe pennance for thy sinnes while thou hast tyme and that thou mayest so despise set noughte by these worldlie vanities that God may delyuer thee from these greate infernall tormentes and perpetuall lamentations THE GLORIE FELICITIE and beatitude vvhich they get vvhich for the loue of God doe despise the vvorlde vvith all the vanities thereof is so greate and infinite that it farre exceedeth all mans vnderstandinge neyther can any tongue of man expresse it or declare it CHAP. 40. THESE worldlie men shall goe into euerlastinge tormentes the iust men shall goe to lyfe euerlastinge Euen as the iust Iudge will gyue eternall torment to those that haue forsaken God and preferred the corruptible goodes of this world before the euerlastinge Lorde him selfe So vnto hym that will for gods sake despise these earthlie thinges our Lorde will say to him as in the gospell is mentioned Ryse vp thou faythfull seruant that hast in small thinges bene trustie for I will gyue thee charge ouer greater thinges Ioseph bringing his two sonnes to his father Iacob to receyue his blessing before he died placed Manasses that was the elder of them on his fathers righte hande and Ephraim that was the yonger he set on his lefte hande after the manner of the worlde which alwayes gyueth honor to great men and despiseth the meaner sorte But wyse Iacob in gyuing of his benediction vnto them preferred the yonger and layed his righte hande vpon him and on the elder he layed his lefte hande So will God doe when he shall come to iudge the worlde he will lay the right hande of his glory vpon those that in
for thee to loue the one and to hate the other And therefore it is a most sure thinge that he vvhiche loueth not his neighbour is condemned to perpetuall payne of hell CHAP. 7. THOV shalt loue thy neighbour as thy selfe saith god The honest loue of thy neighbour is so ioyned vnto the loue of God that with the vearie same loue that thou louest God thou maiest loue thy neighbour also They proceed both out of one roote and the loue of God and of our neighbour be vnseperable with the same habituall charitie that thou louest God thou louest thy neighbour The Apostle sayth he that loueth his neighbour fulfilleth the law Thou caÌ„st not deuide thy selfe from thy neighbour but that thou must withall deuide thy selfe from God also All the lines that be made from the vttermost parte of a circle vnto the Center which is the middle poynte must needes ioyne together in the Center And the further that any of those lynes is drawen from the Center the further doth it goe froÌ„ the other lynes and the further that one lyne is drawen from an other the further doth it goe from the Center Thou canst not by any meanes seperate thy selfe from thy neighbour eyther by louing of him little or by hating of him but that thou must seperate thy selfe â—lso from God thou must needes feele somewhat of thy neighbours harmes and â—eare a parte with him in all his afflictions Iob neuer tare his garments nor gaue â—ny signification of sorowe for the losse of his goodes and substance but onely when worde was brought him of the death of his children But many feele more greefe of the losse of their temporall substance â—hen of any harme that happeneth to any of their neighbours were it neuer so great Let it not greeue thee to loose these corruptible goodes which God doth suffer ofte to be taken from thee for thyne owne greater good and benefite but let thy neighbours harmes pearce thyne hart and let his hurt be thyne VVhen God created the worlde of all such thinges as he made therein he created of euerie sort of the thinges that he made many as trees plantes beastes all other liuinge creatures which sholde multiplie and increase euerie one of them in their kyndes yet made he but one man and one woman of which all the rest of the men in the world shold discend to the end that when they sholde see how that they were all discended from one they might be prouoked thereby one to loue another with more earnest affection and good will God praysed the first day that he created and all that he made in it but not the secoÌ„d day vnto the which he gaue no prayse at al neither called he it good as he did all the other beside that The cause whereof was for that it was the first day that did seperate and deuyde it selfe from the vnitie whiche seperation God abhorreth and therefore had that day amongest all the residue no prayse at all Make thou no partes nor diuisions lest thou be greeuouslie punnished therefore at gods hande let it not seeme any hard thinge vnto thee to loue thy neighbour for although to some folkes at some tymes it seemeth so yet yf thou consider it well it had bene a much more hard precept for thee to haue kept yf God shold haue coÌ„maunded thee to hate hym For to loue doth agree with our nature but to hate is cleane contrarie vnto it God commaundeth vs alwayes such thinges as our natures be most prone vnto and asmuch against the nature of man it is for to hate one another as it is against the nature of water to ascend vpward And albeit that by the meanes of thy corrupted minde it might seeme vnto thee some pleasure for to hate thy neighbour yet can it not seeme any pleasure to thee at all to burne therefore for euer in hell fire Choose therefore which of the two thou likest best for if thou hatest thy neyghbour thou shalt surelie therefore be condemned to hell fire Vnhappie is he that had rather burne then loue for yf he had loued charitablie his neighbour he had not bene burned in hell at all An euill choyse makest thou if thou haddest rather be damned then loue thy neighbour Remember that to loue thy neighbour is commaunded thee by God hym selfe and it is also conformable to reason and to the lawe of nature Loue thou therefore thy neighbour althoughe he loue not thee but persecute thee and then shalt thou be the vearie childe of God And yf that thou be his childe thou shalt be also felow heyre with hym of the celestiall kingdome where thou shalt rest in peace with him for euer FOR THE RARE AND greate spirituall profittes that are gotten by louinge of our enemies euerie good christian ought vvith all his harte to loue them especially for that it is the proper qualitie of Christian perfection CHAP. 8. LOVE your enemyes and doe well to them that hate you sayth our lord that you may be the very children of your father which is in heaueÌ„ The childreÌ„ of Princes greate meÌ„ are alwayes brought vp vnder maisters which may teach them and reprehend such faults as they fynde in them There is no better Scholemaister then an enemy which gyueth diligent attendance vpon thee and obserueth thy lyfe and as soone as he can fynde any faulte in thee thou shalt be sure to heare of yt If thou wilt be vigilant aboute thy lyfe pray vnto god to gyue thee some enemye for that will make thee best to looke aboute thee and to haue due regarde to thy lyfe and conuersation And yf thou doest get such a one what hast thou els of hym but a maister that will well looke vnto thee and haue diligent watch ouer thee to whome thou shalt neede to gyue no fee in recompence of his paynes and trauayll had aboute thee Other men seeke them out maisters with care and some expence withall and yet haue much a doe to fynde them out and thou hast gotten thee one without any trouble at all which shall cost thee neuer a penny And yf thou wilt be the childe of the king of glorie it behoueth that thou be brought vp vnder some good maister who may teache thee to lyue well and to haue care ouer thy selfe Before thyne enemye thou wilt take good heede what thou sayest for thou knowest well yf thou doest commyt any error he will murmure against thee for yt thou wilt also beware how thou liuest for if thou doest any euill thou shalt be sure to haue it soone published abrode If thou goest but a little out of the way thou shalt be quickelie repreheÌ„ded for yt All these good turnes doest thou get at thyne enemyes hande VVhen thou liuest amongest thy freÌ„des thou art bolde to speake to doe at thy pleasure what thou thinkest best whereby thou doest often offend god and takest much occasion of sinfull liuing