payed for the same and so thou shalt be riche therewith and lyue thereby in honour for euer And yf thou goe laden hence with vayne honours and pleasures of this worlde they will yeld thee litle in the next worlde Therefore leaue of that trade betyme and meddle with none of that kynde of stuffe let these false honours goe set not by these short sliding pleasures of the world They will but worke thee dishonour and shame flye from them here thou shalt wynne thereby true honour in heauen THIS VVORLDLY PROSPERITY ought much to be feared for asmuch as many greate men of this vvorld vvhich haue bene good and iust in aduersitie haue yet in prosperitie bene founde to be full of vvretchednes and iniquitie commytting dyuers offences vvhich haue bene both against gods high honour their ovvne saluation CHAP. 28. THE prosperitye of fooles will be their owne confusion sayth the wise man thou oughtest to stande much in dreade of prosperitie here in this world if thou seeke to conserue the humilitie of harte and to serue Iesus Christ. Saul was as good and as holy a man as any was in all the lande of Israell when he lyued in meane estate but after he came vnto honor and was aduaunced to the dignitie of a king his worldly prosperitie made him proude and high mynded Dauid when he was persecuted coulde gyue lyfe vnto Saule his enemy and persecutor which he had in his power to âaue taken from him but after in his great ârosperitie he wolde not spare the lyfe of âis faythfull frende Vrias He that in perâecution gaue lyfe vnto them that had âeserued death in prosperitie slewe those âhat best deserued lyfe It is a rare gifte to âse prosperitie well Thou must not in worldly prosperiâie lyue all at aduenture for so greate is âhy danger as thy negligence is greate in âhy gouernement That parte of thy lyfe must needes be greatly in danger which is neglected through too much assurance of thy selfe VVe haue seene many men very vertuous and much fearinge God who when they were aduaunced to high roomes and dignities fell into pryde and dissolute lyuinge Beware thââefore of worldly prosperitie as of a most manifeste pestilence Vpon the high hilles of Gelboe the noble men of Israell loste their lyues And in the prosperitie of this worlde doth many a man dayly perish vnto prosperitie is ioyned the forgetfulnes of God Ioseph prayed Pharaos cup bearer to haue him in remembrance when he sholde be restored agayne to his former estate of honor And the holy scripture sayeth of him That as soone as he had gotten out of prison where Ioseph and he had hene long together and that he was restored vnto his office agayne he quyte forgot his frende and interpreter Ioseph he put hym in mynde that he shold not forget hym when he was restored to his roume agayne because he knew that prosperitie was the tyme of forgetfulnes Pharao king of Egipte in his prosperitie saide that he knew not God neither wold he lett the people of Israel depart away from hym but in his tribulation he began to knowe hym besought Moyses and Aaron to pray vnto God for hym Saincte Peter being a lofte in glorie vpon the top of the mount Thabor wished for three Tabernacles there One for Christ One for Moyses and a nother for Elias and neuer remembred hym selfe nor any other of his felow disciples Doe not thou marueyle at this for prosperitie and worldlie glorie maketh a man to forget both hym selfe and all the frendes that he hath It is more dangerous saylinge vpon the sweete pleasant waters of the runningâ ryuers them vpon the salt and bitter waters of the sea And so is thy saluation in more perill when thou liuest amongest the prosperities of this miserable world then wheÌ thou liuest in the bitter stormes of tribulation Prosperitie sheweth alway a frendlie countenance and contynueth still at hand with vs which maketh vs the lesse to suspect it and take no regard therevnto whereby shee taketh better occasion to linke her selfe in league with our flesh âgainst vs so as they both ioyne together ând assault our poore soule But it is the best way for thee when âhou art in prosperitie to thinke allwaies âhat there is a storme commynge at hand And then shalt thou take it but as a thing âent vnto thee And agayne in tribulation thou maiest âomfort thee with the remembrance that âhy troubles shall not long last and so shalt âhou carrie one indifferente face towarde âhem both And if thou wilt lyue with Iesus Christ for euer in an other world thou must flye from the prosperitie and vayne honors of this present world and better it is for thee to be afflicted and troubled with Christ then to lyue in all the prosperitie of this worlde Take it for great good to thee to be persecuted and tormented with Christ thy redeemer for vnto those that are persecuted for him belongeth the kingdome of heauen Despise the felicitie of this world that thou mayest get the true honor which endureth for euer THE PROSPERITIE OF THIS vvorlde gyueth shevve of the paynes and infelicitie of the next And the persecutions and afflictions suffered for Christ are sure testimonies of his diuine loue And of his chosing of thââ to be of the number of his elect CHAP. 29. ALL those which seeke to liue religiouslie in Christ Iesu doe suffer persecution sayth the Apostle The barreyne trees which yelde no fruyte are neuer shaken nor beaten but are at last cut downe and caste into the fier as our Sauiour Christ sayd by the withered figge tree But contrarywise happeneth it vnto the good trees which though they be well shaken and beaten for to gather the fruite yet are they neither cut downe nor destroyed Our Lord likened men vnto trees which when they be good are persecuted and when they be nought shall be burâned in hell fier If thou be persecuted be not dismayed but yeld thankes to God that hath admitted thee to be one of that number that he hath chosen for him selfe Christ âym selfe was persecuted so were all his âoly Apostles and all his frendes If thou âuffer no persecution in this lyfe thou âughtest much therefore to be afrayed ââste thy punishment be reserued for thee âltogether vnto the later end when death âhall cut thee downe by the roote and doe âot thou thinke that thou arte the better âeloued of God for that he suffereth no persecution to fall on thee Christ gaue with his owne hande vnto âudas his breade dipped in the liquor of âhe tender Lambe whereas his other disciples did eate their bread drye without eyther liquor or leuayne yet was not Iudas therefore eyther the more fauored âhe more holy or the more perfecte And when thou likewise doest eate thy meate dressed delicately after the finest fashion doe not thou thinke thy selfe therefore to be better then the
on the table first And afâter that whiche is of the meaner sorte sâ sayde the Stewarde of the Mariage feast aâ Cane in Galile So is it lykewyse the common guyse of the world to begynne witâ ioy end with sorow after But at the feaâ where Iesus Christ is present hym selfe ãâã is all coÌtrarie for he gyueth trouble in thâ begyninge and after great comforte anâ coÌsolation The pleasant begynninges doâ couer the euill whiche is in the worldâ which the end doth afterwarde discoueâ VVhen they shall talke and crie out peacâ and securitie most of all then shall sodeinâlie come ruyne destruction vpoÌ theâ The perfectioÌ of any thinge is knowâ allwayes by the end Suche as the ende iâ suche are likewyse the thinges that thoâ delightest in The end of pleasures is toââment The end of much eatinge is infirmiâtie And the ende of this lyfe that thoâ delightest so muche in is nothinge but woormes and Ashes The end and conclusion of euerie mortall sinne shal be great and euerlasting torment VVYSE MAN OVVGHTE allvvayes diligentlye to consider the end of his actions to the intent that knovvinge the filthie ende that synne bringeth vvith it he maye vvell take heede and bevvare thereof CHAP. 6. MAN being once in honour and knew it not was coÌpared vnto the vnreasonable beastes and is become like vnto theÌ sayth the Prophet Dauid God gyââge vnto man reason and prudence to ââesee and consider what was after for to ââne and what end these vanities of the âârld did tend vnto he would not take ãâã oportunitie and benefite thereof but ââie beheld the preseÌt honour he stoode âand did forgett the bitter payne of the partinge therefrome He remembred ãâã pleasure that he had before his eyes ãâã thought nothing on the payne that was folow after yea the payne was euen vpoÌân before he remembred it or aduysed ân of it Ecclesiasticus sayth I sayed of ãâã sonnes of men that God should make ââofe of them and trye whether they âre like vnto the beastes or no. God maââ AdaÌ apparell of the skynnes of beastes after his synne to declare thereby vntâ hym that he was by his faulte made likâ vnto them The synner offendeth God and as sooâ as he hath done he wisheth that he had neâuer offended hym synce by experience ãâã findeth how full of malignitie the world is and how sorow is still ioyned vnto pleaâsure But why coÌsidered he not this befoââ he synned It is the propertie of a wyseman to conâsider thinges in the begynninge And of foole to aduise him selfe when it is to laââ A wyse man bethinketh him first but tââ foole sayth I thought not thereon at all ãâã thou woldest thinke beforehande of tââ vnpleasant ende whiche these worldââ thinges doe bring with them thou shouââdest haue no cause of repeÌtance after Tââ Prophet Dauid sayth I thought vpon ãâã wayes and I retourned back from the wââ that I was walkinge in Of the thinkinâ of the end of synne groweth the desireâ forsake sinne to retorne againe to keeâ the commaundementes of God If thou shouldest passe by a waye the whiche it had bene toulde the befoââ that theues murderers did haunt woââdest thou not forsake thine intended wâ and take some other In the waye of thâ pleasures which now thou art entred in there be theeues which seeke to destââ the grace of God in thee to take awaâ froÌ thee thy meanes of meriting Take ãâã âouncell with thee and turne the backe âgayne yf thou wilt escape death Assone âs temptatioÌ beginneth to assayle thee coÌâider the way that it leadeth the vnto And âf thou occupyest thyne vnderstandinge âell in the remembringe therof I doubte âot but that thou wilt soone turne backe âgayne The Apostle sayeth That the reward of âânne is death Iacob Esau were in their ââothers wombe together and contended ââgether whiche of them shoulde come âârth first and when they were borne Iaââb tooke Esau by the sole of the foote âhe head is the first and principall parte ãâã man and the foote is the last and extreâest parte of all the whole man And this ãâã the difference betwixt euill men and ââod The good doe take vice by the foote ând the wicked take it by the heade The âicked imbrace all kynde of pleasures âânours vanities And looke not toward ââe end of these matters But the good ââke the world by the foote and doe conâââer the bitter end of all these pleasures The pleasures and prosperities of this âorlde doe shyne brighte like a burninge âândle whilest the flame thereof dothe ãâã but wheÌ the substaÌce therof is wasted âendeth with a smoke and an euill saââur And euen so doe all these worldlie âââasures end And allthowgh the shynyng âhis vanitie doth nowe for a tyme deââât thee yet deceyue not thy selfe for in the end it will breede thee great affliction and much remorse of mynde In the Psalme it is writen As the smokâ coÌsumeth so doe all sinners vannysh away froÌ the face of God And as wax coÌsumeth at the fier so do sinners coÌsume perish in the presence of God If thou be wyse thoâ wilt prouide for that which is to come That which hath bene is an instructioâ of that which is to come Remember saytâ the Apostle the thinges that are passed ãâã consider thereby what is to folow after what proffit sayth he hast thou reapeâ of all those thinges wheroof thou art noâ ashamed Reduce in to thy memorie hoâ vnfruitfull the tyme which thou hast speââ in the worlde hath bene vnto thee Anâ looke thou retorne not agayne to thy foââmer follies Allthoughe thou doe lyue iâ the greatest glorie of the worlde yââ thinke that it must soone haue an end Thâ vayne muste those worldlie pleasures ãâã which haue so vayne an end The Prophet Dauid sayth They hââ yet in their mouthes their meate and thâ anger of God fell downe vppon theâ These worldlie men likewyse begynneâ sooner to tast of the vayne pleasures ãâã this life but the Iustice of God doth coââ vpon them and chastise them for thââ sinnes And since that afflictioÌ is thus ioââned to all worldlie thinges consider ãâã end in the begynnynge and forsake the vanities thereof betymes HOVV MAN OVVHGT NOT to muche to be aggreeued vvhen men doe murmure against hym Nor reioyce ouermuche of prayses that be gyuen vnto hym for before the face of God the iudgemeÌts of men doe neither hurt nor good CHAP. 7. CAST thy care vpon God sayth the prophet and he will reeleue the. Let all thy care be to please God and theÌ thou shalt not be lifted vp with the vayne prayses âf men nor beaten downe or troubled âhen they speake euill of the. The occasion whie their euill speeches âoe offend the is because thou pretendest âith thy selfe to please and content them ând the cause for which their prayses doe ãâã much delight the is for that
as reste is vnto motion for theââ is our rest quyet and perfecte when theââ is not any thinge more to be moued Aââ euen so shall our ioy be full and perfecââ when there is not any thinge more for ãâã to desiââ or wish for And because that in the things of thââ lyfe our desire neuer findeth perfect reââ hereof it groweth that in the creatures ãâã this worlde it neuer findeth perfect ioyâ Therefore doe thou loue God alone whââ filleth thy soule with good desires and ãâã the onely cause of thy perfect ioy The prophete Dauid sayeth That ãâã only filleth our desires with good thingâ Anna the mother of the prophet Saâmuell sayde my hart reioysed in ouâ Lord and in my God was all my gladneââ So doe thou reioyce onlie in God becausâ the ioye of this worlde is false and vainâ the which shortelie passeth awaye vaniâsheth âOVV 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 thââ arte ãâã enemy of God for he onely hath true âânor that is in the fauour of god It is vaââie to seeke the honor of this presente âârlde for with payne it is gotten and ââth charge maynteyned and quickely it ââgone agayne Onely true honor belonââth to the seruantes of God All those ââom the worlde doth honor and extoll ââre not the frendes of God That honor which the sainctes of God ãâã both here on the earth and also in ââauen was not gotten by the seeking of ãâã but by the flying away from it VVilte ââou be honorable Then must thou humââe thy selfe and be brought lowe VVilte âou that all men shall knowe thee Labour thou then to be knowen of no body ãâã lyke a shadow that flyeth from him whiââ foloweth it and it is gotten by throwiââ thy selfe downe to the grounde and alââ sing thy selfe If thou shalte once knowâ thy selfe but for earth and ashes as thââ arte thou wilte not couet after the vayââ honors which these blind worldly folâââ doe seeke so much for VVhen thou wiââ haue none of them then shall they be gââuen thee VVhen thou fliest from theââ then will they come vnto thee and ãâã humbling of thy selfe thou shalt get theâ But yf thow wilt desire the honoââ perpetual thou must despise this tempâârall honour doe but cast thyne eyes vpââ the end that all these temporall vanitââ doe câme vnto thou wilt easelie despiââ the vayne honours of this world Thââ be certayne countrie pastimes vsed ãâã which amongest other their is vsed tââ carying aboute of a certeyn paper Imaââ sett vp a lofte vpon a pole which all ãâã people folowe froÌ place to place to maââ sporte at which he that carieth setteââ furth with all the brauerie gay garmenââ and Iewels that he can get or borowe ãâã when the play is ended and all that borâââwed ware retorned backe to the ownââ agayne then their remaynes nothing ãâã the bare naked Image as little esteemeâ theÌ as it was folowed coÌmended befoââ And euen so falleth it out by thee whââ thou arte alofte in the world decked ãâã ãâã the honours dignities thereof be ãâã neuer so vyle a sinner thou shalt not ât commendacions and vayne prayses âhe people but when thy playing tyme ânded all that thou haddest borowed âore of the worlde restored agayne as âe will they set then by thee as they ãâã set by the paper puppet before that ãâã so much esteemed and folowed Thou must remember that all thy ââddes honours and dignities be all but ãâã vnto thee here for a tyme and allââughe thou doest possesse them for a ââe yet mayest thou well see that they be âne of thyne since when thy lyfe forââketh thee thou canst not carrie them ââaye from hence with thee since other ââlkes must then adorne them selfe with ââat which thou diddest so much magnifie âây selfe with all before VVhen the iourney of thy lyfe is ended ãâã an end is also all thyne honour and âorldlie reputation and in the earth must ââou lye all poore and naked while others âake merie with that which thou so much âsteemedst The greate estates and kinges of the âarth that sat sometyme full high in their âârones and seates of Maiestie all clad in âurple and rich array vnto whom folke âowed their knees made lowe curtisies âs vnto some earthly God The same folke âfter when all the honor was gone and âhey layed lowe in their graues weÌt walking ouer their heades shewâ small reuerence to those whome they ãâã greatlie magnified before This is ãâã worldlie guyse to daye in honour to ãâã row in dishonour To day euery man spâââketh honorablie of thee And to moââ not one that will remember thee Aââ passeth the wynde of this vanitie the feââ lasteth not longe and at last in short spaââ cometh all the honour to nought O I wold to God that vnto the eaâânest louers and folowers of this worldââ false honours and vanities there were ãâã worse to falle vnto them TheÌ after thââ they should be once depriued of them ãâã death and cleane forgotten of wordââ people there mighte no more harme coââ vnto them But this is loo a miserabââ thing and vearie fearefull to thinke ãâã that after these short daies be ended ãâã which they haue serued the worlde thââ which contynued in their vyces and euiââ lyfe vnto the end shall burne in hell ãâã after for euer This end haue the vanitieâ which thou seekest after and in this doââ the honours end that thou so much deâlightest in The true seruante of Iesus Christ doth not desire this temporall honour which he acknowledgeth for vaine and transiâtorie The seruante of Christ setteth morâ by the honour of his Maister then he doeth by his owne honour and coÌmoditie Happie is he which in all that he doeth âââireth nothing but the honour of God ãâã Happie is he which imbraceth humiââââe foloweth his maister Christ thereââând dispiseth all the vayne honour of ãâã world from the bottome of his harte âhe end that he may reigne with Christ ãâã euer Care not for the false honour of this âârld that thou mayest get the true hoââur of heauen leaue not the truth for ãâã shadowe The Apostle sayth be not ye in your ââce vnderstandinge like vnto childreÌ ââildreÌ doe more delight in horses made âreedes and puppetts made of clowtes ââen in true horses verie men and woâen in deede Thou must not be a childe ââd set more by a shadow of truth then ãâã the trewth it selfe The riches and honours of this worlde ãâã but shadowes of the true riches and âânours that be in heauen And since thou art a man of
mee in I wil enter and suppe with hym and he shall suppe with me likewise VVith such like woordes doth God prouoke the synner knockinge at the dore of his soule Here doth small curtesie appeare yf our Lorde shall knocke at our harte and not be suffered to enter And when he desireth but the coÌsent of our harte it will not be graunted vnto hym If it doe seeme small good maner vnto thee to let thy frend tarrie longe at thy dore knockinge before he be let into thy house howe much more worthy of blame arte thou if thou let God almighty stande knocking at the dore of thy soule and gyuest him no entrance in He speaketh here conditionallie saying If any man will let me in by the worke of his free will whereby it lyeth in his handes eyther to consent or not to consent And yf he doe enter and come in vnto thee it is but for thy help and benefite synce he sayeth that he will suppe and rest with thee He bringeth the meate with hym will not suppe with thee at thy charge He doeth not by thee as the poore sowler doeth by the partridge who inuiteth hym to supper because he may feede on hym which is the vearie propertie of the deuill who inuited poore father AdaÌ with the fruit of the forbidden tree to make a praye of hym afterwarde according to the sayng of Iheremy the prophât Myne enemyes haue hunted after me and at last haue taken me as yf I had bâne a birde VVhat are worldlie pleasures aboundance of riches and desire of honors but a bayte layed by the deuill to bring vs into his snares VVheÌ he maketh much of thee then doth he hunt after thee If thou be not warie and considerate in taking any thing at his hands thou wilt soone be takeÌ vp in the nettes of his deceytes But contrariewise God inuiteth vs intending nothing nor seekinge any thing of vs but to doe vs good and to helpe vs. And allthoughe that the voyce of his calle be sweete and pleasante yet is not he harkened vnto nor any aunswere of admyttance gyuen vnto hym because the loue of the world hath closed vp the dores of our hartes The noyse that the worlde maketh in the soule of a synner is vearie lowde and shirle And wheÌ there is much noyse within the house he whiche knocketh at the dore cannot be heard The spirituall crying is the earnest desire of the soule and the prayer that is made with effect force of the mynde Moyses prayed and neuer moued his lippes and God asked hym wherefore he cried Anna the mother of Samuel the prophet prayed in the temple and neuer opened her mouth and yet sent shee most effectuall prayers vnto God allmightie Our lord heareth the desire of the poore and his eare hath harkened to their prepared petitioÌs sayth the prophet Dauid The loue which is borne to the thinges of this world doth make a great sturre and noyse within the inward partes of the harte The desires of honor doe neuer cease cryinge out The appetite of reuenge and the greedie desire of money doe make a contynuall clamor within the hart of man It is no marueyll then that God is not heard in that house where so many cryings out be of all disordinate appetites And one greate inconuenience is this that when thou hast once gyuen thy consent to all thy vayne desires and let them haue all their owne will yet will they neuer coÌsent to let thee be quyet but will still be asking and crauing for more as yf they had neuer had any thing of their desire before The couetous worldlie men allthoughe they doe get that which they doe desire yet are they neuer contented therewith The remedie then that thou hast for to heare hym which knocketh without is first to quyet all that troublesome people that doe disquyet thee within Let not thyne appetites haue their will for then shalt thou neuer be quyet nor haue any rest Resigne vp thyne owne will and doe away thyne affections and then shalt thou soone haue silence Content thy selfe with that which thou hast considering the shortenes of this lyfe and the greate pouertie and humilitie of Iesus Christ and so shalt thou make all thy disordinate appetites to be in peace and tranquillitie Dryue from thyne hart the loue of the world and reduce thy selfe to a quietnes and theÌ shalt thou heare the swete inspiration and pleasant voyce of Christ Iesus Put from thyne hart the cares of this world and then mayest thou saye vnto God with holie Iob. Thou wilt calle me and then will I make answere vnto thee HE SHEVVETH HERE BY sundrie examples out of the olde testament and many authorities of the olde and nevv testament both hovv the good are allvvayes persecuted and the vvicked are fauored esteemed CHAP. 22. IF ye were of the world the world wold loue you as those which were his but because you be not of the world the world careth not for you sayth our Lord. It is no new thinge that the wicked sholde persecute the good and the seruantes of the world the seruantes of Christ. So did Cain persecute Abell Ismael Isaack Esau Iacob The brethreÌ of Ioseph persecuted Ioseph Phenenna Anna Saul persecuted Dauid Iesabell Elias Because the lyfe of good men is as it were a secret reprehention of the euill doing of those that be noughte It is a naturall and an ordinarie thinge in this lyfe that wicked men and synners sholde persecute those that are iust and good Iob sayth that the holie men in this lyfe be like children that be borne before their tyme because they be sodaynlie as it were secretlie hidden and buryed out of the way for because they doe not meddle nor busie them selues with the thinges of this world But the wicked be the lyuelie children of this world and for such they doe shew them selues by their dealing in the world The theeues which doe breake by nighte into the house to robbe the first thinge that they doe after they be entred the house is to put out the candle to the end that they may robbe without beinge seene Euen so play the wicked in seeking to darken the fame of those that by their vertue and Iustice doe shine like bright candles in the world for they which doe euill doe allwayes hate the lighte Dauid reioyced in spirite and daunsed beâore the Arke of our Lorde and strayghte way Nicholl his wyfe began to scorne at him therefore for it is alwayes the custome of the wicked to scorne at the workes of those which be vertuous The people which inhabited within the country of Iury after the transmigration of the Iewes thence vpon their returne thether agayne wolde not suffer them to reedify the temple but gaue them all the impedimentes they might to hinder their worke which is the very facion of worldly men at this day to hinder all those good
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâârldlie men their bellie is filled with âhose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most ãâ¦ã of the eye They hange vp their hanginges of silke and Arras in their ãâã and cheefest chambers of resort ãâã the most base vyle thinges of their ãâ¦ã they bestow in the corners and ãâ¦ã of the house Euen so doth ãâ¦ã the riches of his glory of his ãâ¦ã the open market affordinge ãâ¦ã pennyworth thereof to as many as ãâã buye of yt But the golde and siluer ãâ¦ã worthie to be esteemed and ãâ¦ã the verie sweeping and ãâ¦ã house he hath hid vnder the ãâ¦ã and set them out of sight Of ãâã secret thinges then which in gods ãâ¦ã nought worth nor reputed for ãâ¦ã Dauid sayth The bellie of these ââââdlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their ââââsor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth ãâã prouoketh the appetite to take more ãâã they shall suffer huÌger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid They goe round about the earth to get honors and riches but for all that their hunger will not be satisfied The Prophet Aggeus sayth vnto worldlie men Thou hast eaten but thou hast not satisfied thy selfe thou hast put on thy clothes and art neuer the warmeâ The more worldlie thinges that thou hast the more shalt thou desire of them the vehemencie of thy thirst shal be the greater Thou art like one that eateth salââ And as he that throweth oyle into the ãâã to quench it Labor not to seeke ãâã the vanities of this world for thou shalt neuer quench therewith the thyrst of thââ soule although thou gettest that whiâââ thou doest desire THE SOVLE BEINGE indued vvith reason and created after the image of God ought to delighte and reioyce onlie in hym and of hym receyue perfect comforte CHAP. 2. OPEN thy mouth and I will fill it sayth God After that our Lorde had recommended vnto his people the obseruing of his commaundemeÌtes In reward thereof he tolde them that yf they wold opeÌ their mouthes he wold fill them Thou must not vnderstand this by our bodely mouth which being of so small a quaÌtitie is soone filled but of the mouth of the soule which as our desire and our longinge The whole world is not able to satisfie the greate desire of our soule but onlie God whiche created our soule after his owne Image and likenes who is he that saide Put forth thy petition and extend thy desire for I am he that must satisfie fulfill it and none other besyde me The reasonable soule which is created after the image and likenes of God may well be occupied aboute many thinges but it shall neuer be satisfied nor filled but with God hym selfe In hym it is at rest quyetnes and by hym it receyueth perfect ioye and felicitie Happie is that soule vnto the which God is all thinges and nothing is pleasant vnto yt but God alone besyde hym all thinges are bitter greeuous Our soule shall neuer fynde rest yf it seeke for comforte in earthlie thinges The vessell whilest it is in the water seemeth not heauie but as soone as it cometh out of the water the heauines and waight thereof appeareth The reason is because the substance thereof being earth or that which is nearest vnto earth it hath most agreement and coÌuenience with the element of water when it is vpon the water So when thou art with God in hart by faythfull loue thou art in the element that is most proper and proportionate vnto thee and remaynynge there with hym thou goest away merely with good contentment But when thou doest loue the world thou goest cleane out of thyne owne proper element which is God and therefore euerie thinge then seemeth paynefull and heauie vnto thee The wicked men fynde much trouble busines euen in the middest of their honors and good men finde comfort and quyetnes in all reproches that can be gyuen theÌ Only in God is true ioye of hart And out of God is there neyther peace nor pleasure As thy bodie can neuer take rest being layed vpon a narrowe peece of wood so shall thy soule neuer fynde any rest in thinges of this world All that whiche is not God hym selfe doth no more good vnto the soule then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode Thou oughtest to consider that thou canst gât no rest by louing the thinges of the earth and for that cause thou oughtest to turne thee vnto God alone yf thou wilt get a quyet lyfe VVhen God created man the scripture sayth that he rested hym which he saide not when he had created other thinges for man can only rest in God God is saide to rest in man onlie when man receyueth his only rest in God him selfe God filleth thy desire with good thinges sayth the prophet Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the cheefe good of all which is god VVhiche appeared by the earnest crying out of Dauid sayinge As the hart desireth the fountayne of water so longeth my soule after thee O my God my soule hath thirsted after thee the fouÌtayne of lyuelie water when shall I come and appeare before thy presence My teares were my foode both day night when they asked of me where is now thy God VVhen he was froÌ god he wept to see him selfe in that thirst and in that necessitie And therefore he desired god to gyue hym his full and perfect contentation The world cannot quench the thirst of thy desire therefore oughtest thou to goe vnto Christ who sayeth whosoeuer thirsteth leâ hym come vnto mee Set not thyne harte vpon the vanities of this present world vnlesse thou doest meane to be vexed with vnquyetnes and affliction Doe not thou loue this temporall glorie and thou shalt haue the eternall glorie If thou doest looke to obtayne whatsoeuer thou desirest take the couÌcell of that holie Prophet Dauid that sayth Delight in our Lorde and he will gyue thee the petitions of thyne hart Hym onlie oughtest thou to loue and so in this lyfe thou shalt be glad and reioyce and in the other lyue in blysse euerlastinge GOD IS ONLIE THE FOODE of our soule for he hath made vs onlie for hym selfe and our soule beinge a spirite it is vnpossible to satiate it vvith corporall thinges because there is no conformitie betvvixt them and it CHAP. 3. I SHALL then be satisfied when I shall see thy glorie sayth the Prophet vnto God doe not thou seeke for
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 freÌndes 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 ând keepe vs vnder that wee wax not âroude and insolent VVhen our frendes âây to much makinge of vs doe make vs âlinde our enemyes by persecutinge vs âoe 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 preâeruation of vertue it is needefull eyther âo 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 âhyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâfore 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
seruantes of the world be alwayes subiect hauing their hartes beaten and al to tossed with the heauie thoughtes cares of this worlde The sentence of our sauiour is most true that sayde That in the worlde we shold haue oppressions the which by afflictinge of our hartes shold verefie that which the Prophet Esay saith the wicked mans harte is like vnto the sea whiche worketh and will neuer be at rest Daniell saw in his vision how the hartes of men be tormented with so manye sundrie passions as it were with the contrarie force and vehemencie of so many wyndes Cares and riches goe still cowpled togyther and amongest the honours and prosperities of this tempesteous worldâ doth pride and arrogancie of hart beare a vearie greate sway and dominion In the which they are first ingendred and from which they doe procede and vearie few are their of them which lyuinge in continuall rest and prosperitie doe not fall into sinne and hardlie are any of them to be founde which in high degree and loftie estate doe keepe and preserue true humiââtie of harte It is is halfe a miracle to see a man lyue ãâã the pleasures of this lyfe and to be free ââom sinne And how can a man put all his ââre vpon God that is so compassed about âith the cares and vnquietnes which doe âârowe of these temporall pleasures in âhich wee lyue Happie is he that doth voluÌtarilie forââke the pleasures of the earth where all ãâã full of daungers and snares and happie ãâã he that in this world seeketh to auoyde âll occasions which may draw hym into âânne He that flieth as Elias did into the âesert of pennance is most likelie to flie ârom all those daungers that doe leade a âan vnwares into hell Learne thou to knowe the daungers âf this world for by the knowing of them groweth the skill to auoyde them and to vanquish them He that doth not feare âhem but boldelie incountreth them is âot to be accoÌpted valiant but rash There âaue heretofore bene some perfect men that haue lyued in the honour and welth of this world and yet haue lyued with all in the feare of God and serued hym trulie But there is respect to be had vnto the tymes of the former age and this that is now present and therefore thou must now âake an other trade of lyfe in hande VVhen there cometh a greate calme in the sea the saylers be in good safetie but when the storme doth come then they vse for their remedie to disburthen the shippe and to caste their goodes into thâ sea for sauing of them selues The sea of this worlde was well in quyetnes in those dayes VVhen Abraham who was a very riche and welthie man wolde with his owne handes washe the feete of those straungers which came vnto him Sara his wyfe did the workes of like humilitie Our forefathers then were serued but with a fewe dishes at their tables they wente appareled very meanely they ryd but vpon simple beastes and all their riches they vsed as seruants to serue them But now that the sea is so swollen that malice and sinne be so increased honor and riches serue now for no other purpose but to gyue a color vnto vicious liuing All the remedie thou haste now is to despise them since that they doe so manifestly preiudice thy soule There is no man but will be coÌtente for the sauing of his bodely lyfe to forgoe all his teÌporall goodes but there be but a few that for the sauing of their soules will despise these false counterfeit goodes of the earth The high estates and dignities of this worlde be no lesse daungerous to the lyfe of the soule in the tyme of perilous tempestes then the goodes and marchandize of the shippe be daungerous for the lyues of them that be in the shippe and is it not reason theÌ that those same goods which thou canst be contented to throwe away from thee for the sauing of thy bodely lyfe that thou sholdest likewise be as well contented to throw away for the sauing of the lyfe of thy soule Doe neuer preferre temporal and transitorie goodes before trew and eternall gooddes But because it is naturall for euerie man to flie daungers it is conuenyent that thou sholdest flie out of the world that is so daungerous In this Sea then where daunger is so certayn and saluation so doubtefull take this good counsell with thee lest thou be drowned in the Sea as king Pharao was Place thyne hart in the lande of promyse toward which thou art sayling and flie from so many daungers by despising of this world that so thou mayest merite to come vnto thy desired port of saluation where thou shalt be certayne to fynde sure rest and perfect securitie THE FAVORS OF THIS vvorld be but as a shadovv that sooââ passeth avvay And therefore they that doe trust in theÌ vvithout thinking of their soules saluation at the last are likelie to rest in the fier of hell CHAP. 9. ELIAS lay sleeping vnder the shadowe of a Geneper tree hauinge many mightie enemies sayth the scripture Trauayling men doe vse to rest them to sleepe vnder the shadow of a tree as they iourney by the way And when the shadow is passed away and gone and they begynne to wake agayne they fynde them selues all sweating in the open sonne shyne VVhat be all the thinges of this world but a shadow sayth Iob vnder the which the seruantes of this world lye sleepinge forgetting their owne good neclecting their saluation and put their trust in the fauors and vayne honours of this world If thou doe put thy confidence in princes and greate men thou sleepest vnder â shadowe that soone passeth away Thou mayest fall into disgrace of thy prince as many haue done which were at the firste in greate fauor with them which after fell out of their fauor agayne and if that happen not yet may he dye and then he in whom rested all thy hope is gone and therewith also is thy hope gone and thou cleane forsaken and left alone Cursed is he that putteth his trust in man sayeth the scripture And cursed is he that putteth his confidence in princes whose prosperities doe passe away whose fauors are soone finished whose good willes be mutable and are wonte often to hate those whom they haue moste loued See what a follie it is to sleepe so necgligently vnder a shadow Sleepe not vnder the shield of thy frends and of thy riches for this vanitie soone passeth away againe Trust not in thy bewtie for by euery light occasion it vanisheth soone away In any thinge of this presente worlde put thou no trust at all for the glorie and pleasures thereof passe away like a wynde And straighte way shalt thou be assaulted by death And such hath bene the end of all the honours that haue passed here before vs they were but vanities And so haue they passed away
agayne Saul slept careleslie and put hym selfe into verie greate danger hauyng his enemy readie at hand to kill hym In so much that Abisai woâd haue thrust hym through with his speare yf Dauid had not staied hym And all this was because he put his trust in his greate force of men and weapoÌ that he had aboute hym Many putting trust in their corage and their youth haue stayed from doing of pennance and slept without taking any care for their soules But they sleepe vnder the shadow of this miserable lyfe being allwayes at the poynt of loosing it Thou art more to be blamed theÌ euer was Isboseth that hauing thyne enemies still aboute thee being coÌpassed aboute with so many daungers thou doest sleepe in a carelesse dreame trusting allwayes in thy vayne desires But death shall comme vpon thee and awake thee and then shalt thou knowe that thou wert all that while but vnder a shadowe and that at last thou shalt fynde thy selfe to be sett downe at the hott fire of hell where worldlie men shal be burned and tormented for euer Oh how much shalt thou fynde thy selfe then at that paynefull tyme of thy passage to haue bene mocked and deceyued when thou shalt see before thy face all those vayne pleasures and worldlie delightes in which thou diddest put so much affiance while thou liuedst here cleane vanished away and turned into a smoke Sleepe not vnder the shadow of these worldly vanities least when death cometh to awake thee thou be founde compassed about with miserable troubles and paynefull tormentes HE THAT SERVETH THE vvorld not onelie hath no revvard of it but also is kept by it in contynuall broyles troubles and at last brought to a miserable ende CHAP. 10. YE shall serue straunge gods which shall gyue ye no rest neyther day nor nighte sayeth God vnto worldlie folke They which doe loue the world doe serue their owne passions and doe continually suffer intollerable torment by them The fayned flatterie of Dalida drewe Samson to his death whom the Philistines did firste make blynde and after set him to grynde in a mill wheele Euen so thou that arte a seruante of this worlde and seekest by all meanes to please thyne inordinate appetites and to get the riches and honors thereof thou shalte finde at the laste that thou haste but gone rounde aboute in the wheele as Samson did The prophete sayeth that the wicked goe alwayes compassing about for sinners doe neuer goe the directe way by which the iust doe walke As the wyse man sayeth VVorldly men going still aboute their worldly busines with much trauayle are much lyke vnto a doore going aboute vpon hinges which doe neuer moue out of their place but doe stay them selues vpon sinne as vpon their sure platforme and foundation they goe to and fro and labor vp and downe but from their sinne they will not departe they be so cawght vp with their owne passions they goe aboute still folowing their owne vanities and seeking after their pleasures lyke men that had but little brayne in their heades still trauayling without any profitte or commoditie VVe trauayle through many harde and sharpe passages and we are euen tyred in the way of wickednes sayeth Salomon speaking in the person of worldly folke If thou doest serue the world thou mayest labor and toyle thy selfe to death but of all thy paynes and thy trauayles thou shalt be sure to get no more in the ende then Samson did for all his paynes taken for the Philstines no more doe thou looke for any reward for all thy paynes taken in the seruice of the worlde Iacob serued Laban many yeres with greate trayuayle and payne and yet ten tymes did he deceyue him by chaunging of the rewarde which he had promysed hym And many doe serue the world with like trauayle that Iacob serued Laban moued with desire to increase their wealth and their honour but the worlde playeth Laban with them It chaungeth their reward denying that which it agreed with them for The burthen of their trauaylles be heauie and their paynes be vearie vnprofitable The deceites of Laban be not comparable with those which the worlde doth proffer to his seruantes The world can not coÌplaine that wee doe not our true seruice to it but wee may well coÌplayne that wee haue not our iust rewarde for our paynes of it agayne And allthowghe that worldlie men doe suffer much in this miserable seruitude yet how many be there that will suffer any paine most willingly how sharpe so euer it were for the world which will not suffer a little trouble for Iesus Christes sake to gayne thereby eternall glorie for euer wee will in no wyse chaunge these present thinges for thinges to come The Iewes were many of them at that passe that they had rather haue lyued vnder the tyranny of Pharao still in Egypte then by a little trauayle of their passage thence gayne vnto them selues the fruitfull land of promyse Those which were inuited to the mariage feast in the Ghospell thought it better for them to trauayle aboute their busines with payne then to be partakers in peace of the solemne feast of the eternall kinge If the kinge of heauen had inuited them to trauayle and the world vnto pleasure and ease they might well haue bene excused But when it is all contrarie then is the errour to manifest yf thou shouldest despise the sweete seruice of Christ for the displeasant seruitude of the deuill Thinke it not better for thee to beare the heauie yoke of the worlde then to suffer a little for gods sake and thereby to lyue after in happines for euer He is a foole that passeth many a day in payne many a night without rest throughe the continuall payne of his teeth rather then he will abide a shorte payne in the taking out of the rotten tooth that greeueth him and so to be after at quyet rest and free from all his former payne There be many that will rather leade a paynefull lyfe in consentyng to their owne appetites then by withstanding their passions for a shorte tyme enioye the pleasant sweetenes of the spirite for a longe space after Yow shall see sometyme a free maÌ that is in perfect libertie which wil for a little fonde loue which he hath cast vpon some bondwoman be content for the satisfieng of his faÌtasie to marrie the woman and thereby cast hym selfe into willfull bondage for euer So doth the will of man loosing the loue of God for his owne fonde affectioÌ cast vpon a creature thinke it nothing to put it selfe into the bondage and seruitude of the world Allthough that Samson knew well by the often guylefull deceytes whiche Dalida had vsed shee could not haue any other meanyng in her earnest desire to knowe the secrete wherein his strength did coÌsiste then thereby to sell hym to the Philistines yet was his affection such vnto her and so much