deferring his pennance vntill the very laste day both which wayes wolde be very daungerous and inconuenient for his saluation An hastie pennance and a vayne deferring of pennance are both very hurtfull to a mans conscience to deliuer thee from both these inconueniences the prouidence of God hath so ordeyned that the houre of thy death sholde not be made knowne vnto thee but kept secret from the and that thou sholdest allwayes stand in some awe of death because thou sholdest still seeke how to lyue a vertuous lyfe thou arte much bound vnto God that by keepinge secret from thee the houre of thy death hath gyuen thee thereby a singuler occasion to lyue well and to worke thyne owne saluation And in that pointe sheweth be his mercie vearie much that by keeping thee from the certeintie of death doth gyue thee occasion daylie to conuert thee vnto hym lest thou sholdest be taken vnprouided for yf the day had bene set downe certayne vnto thee thou woldest haue multiplied and increased thy sinnes vearie much Also God wolde not that thou sholdest knowe the daye of thy death because he wolde haue thee for to lyue for the profit and coÌ„moditie of other and not for thyne proper benefite onely The common commoditie is to be preferred before the priuate and particuler And yf thou knewest that thou sholdest die shortlie thou woldest leaue many good workes to doe whiche sholde redounde to the benefite of others and onely occupying thy selfe about thyne owne proper commoditie thou woldest haue care of none but of thy selfe and so wholy forget thy neighbours And yf agayne on the other syde when a man is sicke yf he sholde knowe surelie that that sickenes sholde not be his last sickenes he wolde neyther confesse hym selfe nor receyue any of the sacramentes neyther calle on God and his Sainctes nor procure the prayers of his frendes nor the common suffrages of the Church to be sayde for hym All these good workes with many more wold he omit yf he shold knowe for certentie that he sholde then recouer and not die Many in their sickenes doe turne vnto God thynkinge that they shall die which they wolde not doe yf they knewe surelie that they shold lyue Further also did God prouyde and most wyseâ—ie ordeyne that men sholde not knowe the end of their lyfe both for humayne conuersation and also for a quyet and peaceable trade of lyuing amongest men For yf men did knowe that they sholde lyue many yeares they wold seeke to reuenge theÌ„ of all their iniuries and growe full of hatred and malice And agayne yf they sholde knowe that they shold quickelie die they wolde goe vp and downe all heauie and discontented and wolde in all company and coÌ„uersation be vearie vnpleasant and noysome to their neighbours those that must keepe them company and lyue with them And so by both those meanes they sholde disturbe the common peace and ciâ—ill conuersation of men All this hath God done for our pâ—ofit and commoditie whome wee haue allwayes iust cause in all his doinges to prayse to loue and to serue for euer THERE IS NO OTHER MEdecine so good against death as the often meditation of death for yt causeth a man so to lyue as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe CHAP. 33. ALTHOVGH thou doest lyue many yeares in ioy and gladnes yet must thou haue alwayes in thy minde the darke day of death sayeth the wyse man Death wolde be vanquished as soone as he sholde come if it were well thought on before it come No weapon will so well defend thee from death as the very memorie of death it selfe nothing shall so easely delyuer thee from death as the often meditating thereon A wyse mans lyfe is the meditation of death he is vnworthie of comfort in his death that in his lyfe was cleane forgetfull of death Christ in his glorious transfiguration tooke with him Moyses who was deade because that in our temporall glory we sholde haue alwayes death before our eyes death which we see to be so contrary to lyfe almightie God him selfe tooke as a meanes to gayne vs lyfe by Iesus Christ hath by his blessed death so qualified and tempered death vnto vs that it is nowe no longer death but an instrument for vs to attayne euerlasting lyfe by for by death wee doe gayne eternall lyfe So as that which before his glorious death was vearie death in deede is nowe become lyfe to all good men and to all wicked men it is a sure port of euerlasting death It is the table of accompte or the place of payment where the true knighte and the faythfull souldier is payed his wages and the faint harted coward turned out of paye and discharged Death doth gyue his hyre diuerslie accordinge to the diuersitie of mens lyues Seeke to be of the Number of those which shal be well rewarded Thou shalt not falle on the right hand of death yf thou doest not forget death in thy lyfe tyme. It is the cheefe poynt of philosophie to be exercysed still in the conteÌ„plation of death The father of the householde commaunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast that they shold watch at the endes and corners or angles of the high wayes to bringe them vnto hym And for asmuch as wee be all trauaylers and wanderers in this world God wold that wee shold consider well the ende of our waye which is death Carry allwayes before thynes eyes the consideration thereof doe not lyue in blyndnes The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet they straight wayes fell to pennance Behold how much good the memorie of death doth worke in man when it made so sodayne and so greate an alteration in those sinners hartes If thou doest meditate well of death temptation shall neuer ouercome thee Beware that thou loue not so this lyfe that thou doest thereby forget death for then doest thou die most of all when thou hast best good will and most desire to lyue The memory of death keepeth a man from beinge to high mynded in prosperitie It is a good thinge to be readie to welcome death before he come and to expect with good will the tyme that is to folowe after death If thou doest see others die before thee thou mayest well knowe that thou art walking that same way althoughe for the present tyme thou thinkest thy selfe to stand still and moue not VVhen two shippes meete vpon the Sea together they that be in the one shippe doe thinke that they whiche be in the other doe sayle exceedinge fast and that them selues goe but fayre and softelie or rather stand still although in trueth they sayle as fast as the others doe which they see passe by them So many which doe see others die daylie before their face doe thinke that them selues be immortall
all the fieldes meadowes fresh and greene when sommer cometh the heate of the sonne drieth vp withereth away the greenes of the fieldes and then be the trees in their cheefe bewtie all fresh and florisshing with their greene leaues and their fruyte vpon them This miserable lyfe of ours is nothing els but a sharpe a hard wynter in which worldlie men be fresh and galante like the greene fieldes enioying all the glorie and pleasure of this world But let them nâ—â— put any trust therein for when the pleasaÌ„t sommer cometh of the next lyfe which shall last and continue for euer they shal be dried vp and quyte coÌ„sumed away Death will mowe downe all their grasse and make therewith matter to increase the flame of the fierie fornace of hell I saw sayth Dauid the wicked man exalted aboue the high trees of libanus and a little after I looked agayne and beholde there was not any such The iust men were accompted and holdeÌ„ for dead like vnto the trees in wynter whose true vertue remayneth hidden in the roote which made them to be counted of the worlde for vnprofitable and nothing worth But the sommer cometh and their vertue florisheth and then shall they appeare in their glorious array The iust shall say the winter of our tribulatioÌ„ is past and now doe the flowers shoote vp in our land which shall shyne like the sonne and so be presented before the face of our God Put not thy trust in the greene and glorious shew of this worldly vanitie for all this freshnes is sone gone in an instant is quyte consumed Loue not the worlde which thou seest slide so fast away for the loue and frendship of this world is enemy vnto God Salomon sayth that the world shall passe away like a sodayne tempest as a thunder clap which maketh a great noyce in the ayer and like a sodayne shower of rayne which soone passeth away and by and by cometh fayre weather agayne so is all the pompe and glorie of this world which no sooner cometh but it is gone agayne Loue thou the lyfe eternall which shall for euer endure be carefull to gett that lyfe which lasteth euer where thou maiest allwayes lyue without feare of fallinge into death And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes Remember that thou â—rt but a pilgrime in this world be diligeÌ„t therefore to get the a sure restinge place in heauen All thinges in this world passe like a shadow away And as worthie of prayse be they that will not florish with the world that florissheth as they be worthie of reprehension which doe delight to perish with them that doe perish That payne which thou takest here to deferr death and to prolong this transitorie lyfe of thyne thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish THE DESIRE THAT MAN hath to content his ovvne vvill and to abounde in the thinges of this vvorld doth cause hym to haue much care trouble of mynde vvhich neuer vvill let hym be quyet but doth put hym still into nevv thovvghtes more anguyshe of mynde CHAP. 15. YOv shal serue straunge goddes which will neuer let you haue rest neither by day nor night sayth God Allmightie The world will not gyue thee any rest at all If thou doest folow thyne owne appetite thou shalt neuer want trowble and disquietnes In the thinges of this lyfe thou must neuer looke for quyetnes And greater disquietnes can no man haue then in seruing his owne passions Thou which doest serue the world art in asmuch vnquyetnes as the wheeles of a clocke by meanes of thy contynuall carefulnes and taking of thought which doe growe in thee by occasion of the counterpeases of worldlie loue which doe hange vpon thy will This is that which turneth the wheeles aboute This is that whiche maketh thee leade so euill a lyfe This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion There was greate stryfe and contentioÌ„ betwixt the shepherdes of Lott and the shepherdes of Abraham and the cause thereof grew by no other thinge but by their wealth and their aboundance of riches They were both vearie welthie in worldlie substance but what els did it but minister vnto them matter of trouble and disquietnes And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide and seperate them selues one from another This is the good that groweth by much riches One of the greate plagues that God visited Egipt with all was the little busie flies whose properties are allwayes to be buzing about men to molest to vex them And yf they be driuen away froÌ„ one place of a maÌ„s bodie they will get vnto an other And like vnto these be the cares of worldlie men which will neuer suffer them to rest nor be in quyetnes And these cares be sent by God to vex the riche ambitious man as the flies were sent to vex the Egiptians Esay sayth of wordlie men They haue weyued the spiders web The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies And so doe worldlie men consume them selues with much â—â—omaginge of their consciences for the getting of riches and honours which doe after worke their owne ouerthrowe vndoinge VVhat proffit and coÌ„moditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and riches They get nothing at the last but care and trouble And is not this a greate infelicitie for a man to trauaile long and take greate paynes and to haue therefore nothing but care and vnquietnes in the end And in the same chapter the prophet Esai sayeth further They haue put their trust in nothing Thou art much deceaued if thou thinkest that thou canst haue any true reste in the goodes of this world their trust is like vnto a spiders cobweb sayeth Iob. All is with them but trauaile and care and affliction of spirite and if it were but for the vnquietnes that these worldly folke are subiect to thou oughtest to flye the vanities of this world For two causes did the children of Israell desire to departe out of Egipte the one was for the great torment which they susteyned by the tyranny of Pharao the other was for the goodnes and happines of the land of promise The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde let the goodnes and happines of the lande of the liuinge which is promised thee inuite thee as well to leaue all these false gooddes of the worlde Be not as a number of those Israelites were which wolde rather suffer the vntollerable seruitude of Pharao then
and that they doe stand stocke still whilest others doe goe on a pace towards death If death doe come vpon a sodayne and doe carrye anye man awaye with hym neuer say that he playeth the traytor with hym since that he hath longe agoe proclaymed hym selfe for an open enemye to vs all And it is a playne token that he neuer meaneth to make a perfect peace that euerie day is killinge some one or other So that yf he doe take thee vnprouided the fault must needes be thyne seeing he threateneth thee daylie and thou wilt neuer beware Thou must still looke for hym and thinke of hym as of one that were present with thee and so shall he neuer catche thee like a traytor by treason If thou considerest well of death thou wilt lyue with some feare in thy lyfe They which goe throughe the fieldes when they be couered with snowe their eyes doe so dasell that they can skant see any thing when they be entred into their house and therefore were it greate perill for them to come into any place where daunger were Euen so the glisteringe brightnes of this worldlie prosperitie doth so dymme the eyes of worldlie men that haue passed through it that when they once enter into the nexte lyfe through the passage of death they can see nothing but blindly runne into the pit of perdition Into such confusion doe these worldlings runne through their ouermuch delighting in worldly pleasures and the little consideration of their owne estates and conditions and no maruayle is it that they doe then feele pouertie which lyued before in welth ouer wantonly and that they doe taste of sorowe after they be deade which in their lyfe tooke all their fill of pleasure and worldly vanitie It is but meete that he which in his lyfe forgetteth him selfe sholde when he dyeth forget God also at that tyme the worldly man can haue no full sighte of his owne saluation by reason of the glistering lighte of this false deceyuable worlde which doth so dimme his eyes The remedy that such a one hath is first to sit without at the dore of his house and there looke well about him and settle firmelie his eye sight agayne And when he hath shaken of the dymnes of his sight whiche the earnest beholdinge of those shyning visible thinges did dasell his eyes withall then may he safelie enter into his house neuer indaunger him selfe at all After this manner in this lyfe must thou behold death considering what the glorie of this worlde is worth and the vayne honors and riches thereof Elias stode at the dore of his little cabine where he did still meditate and contemplate vpon celestiall thinges And here in the contemplation of death shalt thou see like an other Elias how the furie of gods wrath doth consume all these worldlie thinges and bringeth them to an end And here shalt thou further see allso as Elias did how that God is not in the flamynge fire of these disordinate desires of the world neyther in the honors nor the statelie dignities thereof The fire and the wynde allso passed away a pace before Elias and so doe all worldlie honors pleasure and prosperitie passe away in hast and doe neuer stay Thinke earnestlie on death and consider the vanities of this lyfe that by the despisinge of this short and deceyuable lyfe thou mayest get the eternall and true happie lyfe HOVV GOD SENDETH tribulation vnto man to conquer pryde in hym vvhich is the begynnynge and roote of all his miserie and doth accompany hym that is subiect vnto it i◠〈◊〉 his actions and thoughtes CHAP. 34. ALL that is in the worâ—â— sayth Saincte Iohn eythâ—â— it is the desire or longing 〈◊〉 the eies or the concupisceÌ„â—â— of the flesh or pride of lyfâ— These be the three square battailes wiâ—â— the which the world doth fight against vâ— These be the three armyes that the Chaldeans made for the ouerthrowing of hoâ—y Iob. VVith honors riches and with pleaâ—sures doth the worlde assaulte all thosâ— which are borne to be souldiers in thâ— fielde of this lyfe but pride amongest thâ— reste doth rush in with most violence anâ— indaunger most the soule of man For thâ— roote of all euil is pride saith the wise maâ— If thou wilt gyue thy selfe vnto God flie from the pride of the harte for Goâ— resisteth the prowde harted and vnto thâ— humble doth he gyue his grace Thâ— waters of gods grace doe passe away froâ— â—he mountaynes of the vayne and highe mynded people and doth runne into the valleys of them that be humble and meeke spirited Doe but consider who thou art and â—hou shalt see how little cause thou hast to â—e proude Thou shalt finde thy concepâ—ion to be synne thy birth miserie thy â—yfe payne and thy death anguysh and torâ—ent Almightie God to tame and subdue â—y pride withall hath so ordeyned that â—â—ou sholdest be vexed here in this lyfe â—ith the most vyle and simple creatures of â—is making such as he sent to plague the â—giptians withall as gnattes and frogges â—â—d other small vermyne to the end that â—â—ou mightest knowe how much without 〈◊〉 reason thou arte proude when thou art â—biect to the molestation and offence of 〈◊〉 small and simple thinges Doe not thou proudelie esteeme and â—ake accompte of thy vertues by compaâ—â—ng and conferring them with the defects 〈◊〉 faultes of other men but humblie looke â—â—on thyne owne defectes and consider â—ithall the vertues of thy neighbours If â—â—ou doest lay thyne owne faultes before â—â—yne eyes and the vertues of thy neighâ—â—urs withall thou shalt happelie fynde â—y selfe to be a synner thy neighbour Saincte Be not like vnto the proude â—arisâ—y that reckened vp his owne verâ—es and the Publicans faultes Tell rather thyne owne faultes let other men haâ— the care to tell of thy vertues Be not proude nor highe mynded lest thou doe falle into the most rigorouâ— punnyshement of God for the same Moâ—â— is waxen proude sayth God Thou hast not in thee whereof to be proude but rather deseruest shame and confusion Looke a little into thy selfe and beholde within thee what thou art Thou arteâ— vyle woorme of the earth and a deâ—â—â— full of filth and abhomination Remember that thou art but earth shalt turne into Ashes Moyses threw vp ashes into the ayre and ther folowed after it a greaâ—â— plague amongest the Egiptians And yâ— thou being but ashes doest lifte vp and extol thy selfe by pride thou shalt be puâ—â—nished also as they were Because that Naâ—buchodonoser did aduaunce hym selfe by pride he was depriued of his kingdome Thou canst not by any faulte so much resemble the deuill as by pride The deâ—uill hath a particuler domynion ouer thâ— proude man accordinge to the sayinge oâ— Iob. There is he prince ouer the childreâ— of pride To cure this greate sinne of pridâ— God hym selfe came humblie hether 〈◊〉 the earth Pride is the begynninge of eueriâ—
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
thoâ— hast founde no fidelitie In them that thoâ— hast done good vnto thou hast founde inâ—gratitude And in the moste parte of meâ— thou hast found falsehood dissimulatiâ—â— Behould here now how thou hast lost whaâ—â—soeuer thou hast done heretofore 〈◊〉 litle pleasure that thou haste reaped by thâ— worlde And all that whereof nowe thoâ— doest lament thee doe both cal euen 〈◊〉 vnto thee that God is he whom thou onlâ— oughtest to haue serued and loued Thoâ— loosest all thy trauailes and labours whiâ—â— thou doest not bestowe in the onelie seâ—â—uice of Iesus Christ. That time doth onelâ— profit the which thou hast spent in his 〈◊〉 for all the residue is nowghte worth 〈◊〉 thee It is nothinge but euen a meere â—â—nitie If thou consider doest well rememâ—â—â— thee how much tyme of thy lyfe thou 〈◊〉 lost in the pleasinge and contentinge 〈◊〉 these vngratefull persons whome thou 〈◊〉 so muche folowed thou must needes â—â—epe and lament for that parte of thy life â—â—ich is passed And procure all that thou â—â—yest to serue thy Creatour for the 〈◊〉 that is to come And that whiche thou â—â—uldest haue wisshed to haue done in the 〈◊〉 passed whiche is not to be recoueâ—â—d Endeuour thy selfe nowe so to doe â—â—reafter that by thy diligent seruinge of 〈◊〉 thou mayest wholie gayne the tyme 〈◊〉 is to come to be spent onelie in his â—â—â—uice It is a greate vanitie to spend thy tyme â—â—pleasinge of men Resigne vp thy appeâ—â—â—es and doe awaye thyne affections And then thou wilt esteme as nothinge that whiche nowe seemeth somethinge vnto the. VVHOSOEVER VVILL KNOVV hovv vayne these vvorldlie thingâ— are muste not onelie consider the bâ—â—gynnyng of them but vvaye vvithâ—â— the end of them vvhich is allvvayâ— accoÌ„panied vvith bitternes sorovâ— CHAP. 5. THere be many which walâ— of whome I toulde you now doe tell you it weâ—â—ping which are enemyes the Crosse of Christ whâ—â— end is destruction sayeâ— the Apostle The end of those that loue 〈◊〉 world as Sainte Paul saieth is death pâ—â—â—ditioÌ„ Doe not ioine thy selfe in league vnâ—â— those persons which the worlde doth 〈◊〉 vnto thee for thou shalt be draweÌ„ to folâ—â—â— the vanities of their deceiptes The pleaâ—â—â—res which it preseÌ„teth vnto the be the vâ—â—rie messengers of death Flie from the â—â—teringe falsehood thereof for feare 〈◊〉 thou be taken in his snares Looke not 〈◊〉 that which is preseÌ„t but coÌ„sider withal 〈◊〉 which is to come Be diligent in the obsâ—â—â—uinge that whiche alwayes foloweth 〈◊〉 sinne And waying theÌ„ that which is preâ—â—â— with that which is to come thou wilt faâ—â— into a hatred of all the pleasures and 〈◊〉 which this worlde setteth before thee â—llure the with all Our lyues be as it were Ryuers which 〈◊〉 run into the Sea of death The waters â—â—e ryuers are sweet fresh but the end â—hem is to enter into the brackishe â—â—er waters of the Sea Lyfe is a sweete â—â—ge to them that doe loue it but when â—â—â—h doth come then will it be bitter The 〈◊〉 of those sweete waters of the Ryuer is 〈◊〉 made bitter by the Sea that it runneth 〈◊〉 Euen so is the end of mans lyfe vearie â—â—ernes in deede The vanities whiche 〈◊〉 worldlie folkes doe delight in withall doubte will end in sorowe and in â—â—â—f They begynne in weale but they 〈◊〉 end in woe the entree is pleasant but 〈◊〉 â—oing out is verie vnpleasant â—f thou wilt but consider well how â—â—â—e the torment is more then the pleaâ—â—â— thou wilt willinglie renownce all 〈◊〉 vanities And theÌ„ shalt thou not faule 〈◊〉 the fault whiche causeth thy sorow â—â—enteth thy conscience That whiche â—â—ghteth is but shorte and that whiche â—â—enteth is euerlastinge Let not these â—â—ties draw the which this faulse world â—â—eth the But rather consider deepelie â—â—revnto they doe tende God saith Your â—â—ing shal be torned into mourning and 〈◊〉 pleasures into teares your laughinge â—â—â—e mingled with sorow and the end of 〈◊〉 mirth shal be ouertaken with lamenâ—â—â—n That great image which appeared 〈◊〉 Nabuchodonozer had an head of goâ—â— but the feete were all of earth This wâ—â—â— hath lykewyse his begynnynge richeâ—â— bewtifull to the eye whiche is that wâ—â—â— worldlie folke desire But they will 〈◊〉 looke so low as the feet which be of 〈◊〉 They consider not the end thereof whâ—â— is all ruefull and vnpleasant to behoâ—â— But looke thou vnto that whiche hatâ—â— end and thou shalt allwayes lyue wit◠〈◊〉 end Behould not so much what thou 〈◊〉 what thou shalt hereafter be Consider 〈◊〉 so muche this present bewtie as the 〈◊〉 end that this bewtie bringeth the vnt◠〈◊〉 not occupyed still in that which is 〈◊〉 but way well what is to folowe after 〈◊〉 leeue mâ— all thyne euill groweth of 〈◊〉 that thou remembrest thee not of the 〈◊〉 of synne when thou arte entred int◠〈◊〉 begynnynge thereof but thou haste 〈◊〉 â—â—â—oner tasted of the sweete pleasures thâ—â— but it begynneth straight wayes to lay 〈◊〉 abhominacions to thy chardge Prophet Iheremy not without cause 〈◊〉 vpon Hierusalem sayinge Her filth 〈◊〉 her feete and shee would not remeâ—â—â— her latter end In the feete which is thâ— end of sinne had she her vncleanneâ— filthines The sottishe sowle cleane 〈◊〉 her latter end and remembred onliâ— begynnynge And hauing her eyes â—â—â—ed vpoÌ„ the vaine ornameÌ„tes of her 〈◊〉 would neuer enter into the coÌ„sideraâ—â— â—â—ete which is the last end of all The 〈◊〉 why our redeemer wept vpoÌ„ Hieruâ—â—â—â—â— as for that it knewe not the miseries 〈◊〉 â—â—ere to faule vpoÌ„ it It is a thing much â—â—ameÌ„ted that this preseÌ„t tyme should â—â—ch be accompted on that the greefe 〈◊〉 vnto this worldlie pleasure teÌ„deth 〈◊〉 so cleane be forgotten And thereâ—â—â—â—id our Sauiour Iesus Christ weepe 〈◊〉 much as Hierusalem being lulled a 〈◊〉 with the shorte pleasures that were â—â—â—t neuer so much as once thoughte 〈◊〉 sorowes which were to folow after 〈◊〉 â—uch to be lamented to see the so deâ—â—d as not to care at all for the euill 〈◊〉 â—hich these present pleasures and deâ—â—â—s doe lead thee vnto at the last Be 〈◊〉 â—ou led with that whiche appeareth 〈◊〉 â—hyne eye at the begynnynge but 〈◊〉 to knowe vnderstande that which 〈◊〉 â—olowe after 〈◊〉 not thyne appetite haue power and 〈◊〉 â—nyon ouer the whiche is but an â—â—â—ance of reason and no true reason in 〈◊〉 and is receyued by thy will before 〈◊〉 â—ell considered by thyne vnderstanâ—â—â—â— And synce thou knowest now howe 〈◊〉 the end of this worlde is make no 〈◊〉 accompte of the pleasures thereof 〈◊〉 â—ot thy desires exceede thyne vnderâ—â—â—â—â—nge coÌ„monlie men make more acâ—â—â—te of that whiche is passed then of 〈◊〉 â—hiche is to come After the good coâ—â—â— the euill And after these worldlie pleasures succede bitter sorowes The common custome of the world is to gyue a good dynner first and an euil supper afterwarde Euerie one vseth to seâ— the best wyne
thou desiâ—est to haue them maintayne a good opiâ—ion of the. Oh that thou wouldest desire â—ought els but to please God and to fulfill â—â—s holie will and then should all thinges â—oe well with the Oh how litle accompte â—ouldest thou then make of these wordes â—hiche doe now so much woorke with in â—ee Labour to content none but hym alone and then shalt thou lyue quiet and contented Nothinge shall then offend the but that whiche shall offend hym nor any thinge delighte the but that whiche delighteth hym And so shalt thou be coÌ„forted contynuallie in puritie of conscience It is meere vanitie for the to make accompte of the fonde rashe iudgementes of men yf it stande well betweene God and the. There haue bene many whiche the worlde hath made vearie muche of who now doe lye full lowe in hell And diuers other there are whiche haue bene taken for fooles that doe enioye the euerlasting glorie of heaueÌ„ And since it is thus neuer take thou any glorie in the prayse of men allthoughe they commende the neuer so muche neither doe thou dispayre or mistrust thy selfe for any euill opinion the world hath of thee If they commend thee worthelie for that good whiche is in thee be not thou prowde therof for if they saw such secret defectes in thee as thou findest in thy selfe they would coÌ„mend theâ— nothing at all And yf they doe prayse theâ— for these vertues whiche thou haste not procure to haue theÌ„ that the world be noâ— deceyued in the. And yf they haue causâ— in truth to murmure against thee seekâ— thou to ameÌ„de thy selfe And if they iudgâ— amisse of the thou must remember thâ—â— they are but men and that muche harmâ— they caÌ„not doe the but rather some gooâ— if thou haue patieÌ„ce withall If Allmightie God would aske the opinion of men and haue a consultacion with them before he eyther call thee to heauen or condemne the to hell It were good pollicie then for thee to currie fauour with them and seke to be esteemed for a vearie Saint amongest them But synce he will haue â—he alone face to face before him And thy soule and he shall enter into accompte together of all matters it is but vearie vaniâ—ie to make accompte of the iudgementes â—f men to desire to haue their prayses â—or God meaneth not to take their opiâ—ioÌ„ in the matter neither shall any questioÌ„â—e asked them of the for they haue no â—oyce therein at all And allthoughe they â—ake their pleasures in talkinge of the yet â—s not God directed by their sayinges but â—y that vhich he shall fynd in thyne owne â—onscience VVhat woulde it auayle thee â—efore God yf all the worlde shoulde saye â—hou wert a Saincte and deseruedest gloâ—ie And God hym selfe that is onelie to â—udge thee doth fynde the with a spotted â—oÌ„science And lykewyse yf all the world â—hould coÌ„demne the yf thou be founde to â—e gods frende what can their reprobaâ—â—oÌ„ doe the harme Not he whome they reâ—roue is reproued before God nor all that â—â—ey doe allow is accepted before God Their iudgementes be vaine they know â—ot the hartes nor the deserts of meÌ„ They â—â—n not enter into the soule of man and therefore they are most coÌ„menlie deceyued They them selues gyue not grace and therefore they can gyue no glorie neither resteth it in their power eyther to condemne the or to saue the. And yf all the men in the worlde were thy frendes they shall neuer be able to prolonge thy lyfe for one hower no more shall they be able to delyuer thee from the rigorous iudgemeÌ„ts of God Oh how much better will it be for the in the hower of thy death to haue God for thy frende then to spend thy whole lyfe in seekinge to please the kinges and Princes of the earth who thoughe they doe loue the neuer so muche shall not aâ— that tyme be able to doe any thinge for the. This councell will I here gyue the. Doe not take any greefe yf in doeing thy duetie the worlde doth murmure against the neither take thou any payne to please the worlde to wynne thereby their prayse agayne for all this is but vanitie and losse of tyme. But rather lifte vp thyne harte to God and with all thy force procure to please and to content hym alone and shuâ— vp all thy senses from hearing and harkeninge after the vayne blastes of this vnhappie worlde SINCE EVERIE ONE OF VS must be iudged by God hym selfe vvho is the onlie searcher of harts vve ought not to make any reckenynge of mens vvordes but labour to haue a cleare conscience before hym CHAP. 8. I MAKE but small accompte to be iudged of you sayth Saincte Paule for he that must iudge me is God hym selfe Iudge not before the tyme vntill our Lorde doe come who wil lighteÌ„ the secrettes that are hidden in darkenes will make manifest â—he inward parte of our harts then shall euerie one receiue his praise at gods haÌ„de This sayde Sainte Paule in the contemnynge of the sayinges and opinioÌ„s of men God knoweth the hartes and seeth what euerie one is At the hower of death it will appeare who is good and who is euill we neede not care for the iudgementes of men Let vs seeke how to please God oneâ—y Those which doe runne at Tilte to breake their staues doe make no accoÌ„pte of the prayse or disprayse of the ignorante peoples iudgementes which doe looke on They respect onely the iudgement of those which are to geue the pryces to the beste runner Euen so oughtest thou to neclecte the prayse or disprayse of men and onely seeke to haue all thy care in pleasinge of God that must iudge thee If thou doe trauayle and take payne here iâ— is he which seeth all and of his owne hande shalte thou receaue thy rewarde Loue thou the veritie and not the sayings of men who are for the most part moued eyther with loue or with hatred not coÌ„sidering what is in maÌ„ worthie eyther to be loued or mislyked Be not thou trowbled nor take any greefe thereof at all that some folke haue of thee an euill opinion Arte thou better then Iesus Christ Reade in the Ghospell and thou shalt find that some called him a deceauer of the people some a Samaritane and one that was possessed with the deuill Some sayde that he was not a man of God since that he kept not the feast dayes Other answered agayne how coulde he doe so many miracles being a sinner In so much that S. Iohn sayth There was there-vppon a great scisme and diuision amongest them Now yf of our Sauiour him selfe who was all holines and goodnes there were so many opinions of men why art thou so prowde that heing so full of so many and sundrie kyndes of imperfectioÌ„s wouldest yet that euerie one shoulde allowe of thy doinges coÌ„mend thee If of our most innoceÌ„t Lord there were so many thoughtes 〈◊〉 men why wouldest thou
thy iourney toward heauen thou seekest for all these worldly impedimeÌ„tes that might hynder thee thitherwarde VVhat good doth it a man for to gayne the whole world and to loose his owne soule God sayth hym selfe that euerie beast which creepeth vpon the earth with hiâ— breast shal be abhominable And verie abhominable is it that man which is createâ— for heauen shold trauayle take paynâ— in the louing of the gooddes of the earth These are verie vnworthie of heaueâ— these be they whome Gedeon the noblâ— Capitaine dismissed out of his army anâ— bid to retorne home agayne as men vnworthie to be partakers of any worthie entreprise who falle downe flat to the earth and lye on their breast to drinke the running waters of these transitorie worldlie gooddes Get thou as greate riches as thou canst yet must thou geue credite vnto Iob that hath told thee longe agoe That naked thou camest out of thy mothers wombe and naked thou must retourne to the earth thy mother agayne The mill wheele turneth al day aboute and neuer resteth nor standeth still But turne it neuer so much al day loÌ„ge at night yet it standeth still resteth in the same place where it fyrst beganne to turne VVell mayest thou trauayle and wander aboute the worlde to be riche and honorable but when death cometh than thou must needes stay from going any further Then shalt thou be founde in the verie same state that thou wast in when thou first entredst into the worlde poore and naked thou camest into it so shalt thou enter into thy graue and in the state thou wert in at the begynninge thou shalt make thy latter endinge whence thou camest thou shalt returne and this must thou needes doe how much soeuer thou hast trauayled in the worlde before to make thy selfe riche and greate therein It is a vanitie therefore in this shorte lyfe to make thy foundation vpon the temporall riches of this worlde If thou contemne them with all thyne harte thou shalt lyue in welth for euer with Christ VVITH MANY GOODLIE REAsons and examples of gods frendes he proueth that in this vvorld mournyng is better theÌ„ laughinge And trauayle and payne more profitable then pleasure and solace CHAP. 23. VVOE be vnto you that laugh for you shall weepe saith Christ woe be vnto you that haue your ioyes in this world synce you shal be so voyde of all ioye in an other worlde VVoe be vnto all them that doe lyue in pleasure for much sorow and trauayle is prepared for them Happie is he that in this worlde being mortified for Christ doth carrie alwayes aboute with him the sorowe of his bitter passion before his eyes Happie is he that in this tyme of teares vale of miserie is daily fed with teares Happie is he who in this tyme of banishmente doth make teares his foode both day and night A man that hath in his remembrance the quiet peaceable countrye of heauenly Sion his owne proper habitation may well with reason lamente and be euen confounded to see hym selfe confined into this place of bannishemente amongest the bitter waters of the Babilonicall state of this worlde Happie be they that weepe for they shal be comforted sayth our Sauiour and God hym selfe shall wype of the teares from their eyes those must needes be comfortable teares which the blessed hand of our Maister doth wype awaye As the lande that is neuer watered bringeth nothing furth but braÌ„bles thistles ingeÌ„dreth serpentes so wil thy soule bring furth nothing but vanitie and vncleanes except thou doe water it with the water of thy teares And as necessarie are teares to the soule as water for the earth All flesh was corrupted and for the remedie thereof God sent the water of that greate flood vpon the earth to clense it agayne And if thou wilt let the flood of teares fall vpon thy soule and ouerflowe it It will kill all sensuall concupiscence in thee Happie is that flood which mortifieth the bodie quencheth all worldlie desires and maketh fruytefull the barreyne field of thy soule They are but vayne which in this lyfe doe seeke their pleasures and delightes It is a greate errour for thee to seeke after these temporall consolations At the houre of thy death it wil be found better for thee that thou haddest lamented and bewailed thy sinnes then in this miserable lyfe to haue spent thy dayes in deceyuable light vanities If thou wilt haue thy feast daye here then must thou keepe thy vigil and fast there If thou doe spend thy dayes in laughing here in this lyfe in hell shalt thou mourne with death for euer Holie Iob sayde I sighe and am sorie before I take my foode In the feastes of the Sainctes the vigil cometh euer before the feast day because they did allwayes in this worlde fast and take paines and therefore afterwarde they must eate and be merie for euer The worldlie maner is all contrarie they doe first eate and make merie and then after they doe pay their scot Death cometh and maketh the reckenyng for them and then shall worldlie folke paye deare for their good cheare that they haue made heare Then shall the laughing and mirth which thou vsedst here be too well payed for with perpetuall mournyng there Those be bitter comforts that must be boughte with euerlastinge tormentes Allthough thou doest here eate a pace take thy pleasure and takest thy selfe no care thereof yet is their one appointed by the gouernour of the howse to take the reckenynge and score vp all the shot so that at the last there shal be nothinge left vnpayed for If thou diddest but way well this with good consideration thy charge sholde not growe so great neither woldest thou with such full scope of libertie gyue thy selfe to the world But now because thou remembrest not that these thinges shall haue an end And that thou must gyue an accompte thereof and paye for all the reckenynge thou spendest here so freelie for the which thou shalt after neuer cease thy payement in hell And as Iob sayde of good men that they sighed and sorowed before they did eate so sayeth he of these worldly folke here They passe furth their dayes in ioye and mirth they reioyce and make merie when the musicke soundeth and in the twinkling of an eye they disceâ—d downe into hell To the riche glotton which S. Luke mentioneth Abraham sayd Thou must remember sayed he that in thy lyfe tyme thou receauedst ioy and contrarywise Lazarus receaued sorow and now is Lazarus comforted and thou tormented This is the ende of worldly comfort and this is the ende of the vayne glory of this world Thou shalt not finde in all the whole euangelistes that euer our sauiour Christ laughed at any tyme but of his weeping wee fynde ofte mention made He wept at the tyme of his owne natiuitie He wept at his raising vp of Lazarus to
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 â—aue taken from him but after in his great â—rosperitie he wolde not spare the lyfe of â—is faythfull frende Vrias He that in perâ—ecution gaue lyfe vnto them that had â—eserued death in prosperitie slewe those â—hat best deserued lyfe It is a rare gifte to â—se prosperitie well Thou must not in worldly prosperiâ—ie lyue all at aduenture for so greate is â—hy danger as thy negligence is greate in â—hy 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 thâ—â—efore 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 â—gainst vs so as they both ioyne together â—nd assault our poore soule But it is the best way for thee when â—hou art in prosperitie to thinke allwaies â—hat there is a storme commynge at hand And then shalt thou take it but as a thing â—ent vnto thee And agayne in tribulation thou maiest â—omfort thee with the remembrance that â—hy troubles shall not long last and so shalt â—hou carrie one indifferente face towarde â—hem 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 thâ—â— 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 burâ—ned 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 â—ym selfe was persecuted so were all his â—oly Apostles and all his frendes If thou â—uffer no persecution in this lyfe thou â—ughtest much therefore to be afrayed â—â—ste thy punishment be reserued for thee â—ltogether vnto the later end when death â—hall cut thee downe by the roote and doe â—ot thou thinke that thou arte the better â—eloued of God for that he suffereth no persecution to fall on thee Christ gaue with his owne hande vnto â—udas his breade dipped in the liquor of â—he 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 â—he 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
casualties which it is subiect vnto By how many infinite wayes is our lyfe taken away from vs by any light distemperature casting vs in some feuer or other infirmity it is gone in an instant and into Ashes soone is thaâ— conuerted which was so highlie esteemed of men before VVhat is the tyme of our lyfe but euen a pufte of wynde It passeth like a post and as a geast that neuer retorneth agayne Euen as a lightenynge in the ayre that in the twinckeling of an eye is vanyshed away so passeth away both the lyfe the glorie of this world Vnto vanitie is euerie creature subiect ReckeÌ„ vp all the dayes the monethes and the yeares of your lyfe and tell me where they be now They are all passed away like a shadowe and like a spiders webbe that is blowen away with the wynd so is all thy woorke perisshed There is nothing stable here vpon the earth of which AdaÌ„ all his progenie are formed There is nothing shorter then lyfe which carieth death aboute with yt It is both short and miserable which goodmen doe susteyne with patience and wicked men doe loue with delight But for all their much louing of yt they cannot enioye yt any longe tyme. VVe doe all die and as water that runneth and neuer retorneth agayne so runne our dayes away sayth the scripture There is no streame that runneth so fast away as the lyfe of man doth the water streames neuer turne backe agayne and the dayes which are passed are not to be called agayne the tyme that thou hast lost is vnrecouerable Thou mayest sit like another Tobie vpon the ryuer banke of Tygris and by the fearce running of that swifte streame thou mayest well consider the swifte running of thyne owne lyfe away That ryuer hath his name of his swifte running and yet is not the course thereof so swifte as is the course of thy lyfe which hasteneth thee on so fast to thy graue In the consideration of this fast running stâ—â—ame mayest thou well washe the feete of thy soules affections In this contemplation mayest thou wype away the filth of this earthly loue that so cleaueth vnto thee by meanes of thy worldly busines The lyfe of man is but a deceyuable dreame The prophete sayeth I sayed in my spirite that euery man is a lyer And according to the translation of the seuentie interpretors Dauid sayed not That euery man is a lyer but that euery man is a lye the very lyfe of man is a lye It is not that in deede which it seemeth to be it seemeth long and is very shorte Because I beleeued I had knowledge of my selfe and was humbled In an image doth man passe away An image is but a figure of the truth and this lyfe is not a true lyfe it is but a figure of lyfe and a shadow of death it is not that which it seemeth it is but onely a shadow of the truth It is an apparance of lyfe which runneth in such hast that it is vnpossible to be restrayned or helde backe And as our lyfe runneth daylie away from vs toward our end so with our lyfe runneth also away all our honours riches and pleasures which wayted on our lyfe like an vnseparable shadowe The synfull delight which was taken in them is then at an end but then begyn the tormentes due for the sinnes committed by them which neuer shall haue end The oddes whereof is verie greate the delight but short and the torment euerlasting VVhat thinge is their in this worlde stable and permanent Riches honours and pleasures how soone be they gone Heare what holie Iob sayth My lyfe is short and my dayes passe like a post away For as a post is no sooner comen but that he is straight gone againe so is our lyfe soone come and soone gone agayne VVith our youth doth all our bewtie passe away and shortlie after passeth away and perisheth all that euer wee delighted in beside SO GREAT IS THE LOVE OF God tovvard vs that this lyfe here being full of sorovves and afflictions He of his goodnes hath shortened yt that vvee may sone be ridd of these infelicities and miseries CHAP. 36. MAN is borne to trauayle sayth Iob. In weeping wee beginne our lyfe in trauayll doe wee contynue it and in payne doe wee part with it That sentence was gyuen by God vpon our father Adam that in the sweate of our browes wee should eate our breade And synce the whole lyfe of a man is nothing but a contynuall trauayle and labor vpon the earth God of his greate loue towarde man hath so appointed it that the tyme thereof is much shortened and abridged to the end that wee may labour but for a shorte tyme. The mercy of God is such as he will not haue our labors and trauayles to endure for any longe tyme neyther coÌ„seÌ„teth he to any greate coÌ„tinuance of them And where as wee lyue like bannyshed men in this lyfe he condiscended of his greate goodnes towardes vs to make shorte the tyme of our bannyshement And whereas he hath made vs to be partakers of his ioy with hym And that our glorie and propre countrie is in heauen aboue he wold not haue vs to be longe from hym but is as desirous to haue vs with hym as some one man that is so farre in loue with another that he can not lyue one hower without the sight of hym In the shortenynge of our lyfe he hath shewed how much he hath loued vs. Also he wold that for our benefite our lyfe shold be shortened because that men shold despise this shorte lyfe loue the lyfe eternall Iob saied vnto God Pardon me O lorde for my dayes be nothing Because Iob saw that his daies were nothing in deede he began to aske pardoÌ„ of God and to doe pennance Many lyue so as they shold neuer lye being so occupied in the vanities of this lyfe as thoughe it were gyuen them to doe nothing els in VVhereas it is gyuen in deede by God to be well imployed and to be spent aboute his busines and in prouiding for the lyfe to come He is worthie suerlie of iust reproofe that thinketh here of any other thing then the getting of that lyfe which endureth for euer If thou but considerest the shortenes of this lyfe and wayest withall the eternitie of the other thou wilte easely be led to despise this present lyfe God seeinge how the malice and noughtines of men increased and that many tooke courage to offend him vpon the confidence of long lyfe and tyme of repentance he determined to cut it shorter because they sholde not grow to bolde in sinning vpon trust of their longe lyfe And because the longe tyme which he had graunted man to lyue and to doe pennance in was abused he abridged iâ— for he saw well that it serued to no other end as it was vsed by man but for the multipliyng and increase of
sinne VVhen men lyued more simplie in the begynninge of the worlde God graunted them longe lyfe but when he saw them vse it euill and that iniquitie increased thereby he made there tyme shorter The Prophet saith talking with God Thou hast set our iniquities in thy presence and our age before the light of thy countenance All our dayes were shortened and in thine angre were wee brought lowe After seuentie yeares be past our dayes shal be but euen like vnto a spiders webbe The Prophet sayth that for our sinnes God shortened our lyfe The miserie and breuitie of our lyfe doth the Prophet here expresse by the comparaison of the spider which with greate trauayle and payne weaueth a fyne a delicate webbe which afterward a small blast of wynde breaketh and taketh quyte away And so our lyfe which is with so much labour susteyned as soone as any blast of sickenes or infirmitie cometh is straight taken away from vs and therefore so short and so transitorie a thinge as that is is not inordinatlie to be loued or esteemed This lyfe is not heauenlie but earthlie it is not our countrey but our bannyshement God will not suffer it to be perpetuall but vearie shorte This lyfe hath an end but that lyfe where God inhabiteth with his elect hath no end A fonde felow were he that wolde not haue his iourney soone at an ende to be at rest in his owne countrey and he that taketh payne and laboreth harde here in this present lyfe is very vaine and foolish if he desire not to be at quyet reste for euer with Christ in the most ioyfull dwelling place of heauen VVhat slaue is there any where so much made of but that he wolde yet gladly be at his owne home And who is he that lyueth in a darke dongeon but wolde willingly be where he might see light This worlde is not our countrey but a Babilonicall prison and who so desireth longe lyfe desireth a long imprisonment And he that desireth olde age desireth a long infirmitie and where no true lyfe is there oughtest thou to long for death Death serueth vs as a medicine for the trauayles susteyned in this lyfe which neuer haue end but when our lyfe endeth and he that must needes departe hence better it is that he goe betyme then tarie to long Happie is he that beareth this lyfe with patience and desireth by death 〈◊〉 come vnto a better And happie is that soule vnto which God graunteth rest in the lyfe perdurable God is good in all his workes who hath here shortened this lyfe for thyne owne good and commoditie that thou mayest the sooner come to the lyfe eternall INNVMERABLE BE THE daungers vnto vvhich this lyfe of man is subiect and in hovv much higher state he liueth here into so many more trovvbles and daungers is he brought by meanes of them CHAP. 37. HIS daies florished lyke the flower in the fielde sayeth the prophete Dauid speaking of the lyfe of man To how many daungers is the flower in the fielde subiect vnto The sonne burneth it the wynde dryeth it vp man treadeth it downe the beast eateth it vp the water ouerfloweth it the heate withereth it away VVhat tonge can declare the daungers that man is subiect vnto and the perills that his lyfe daylie runneth in A little â—â—row consumeth hym Sickenes maketh 〈◊〉 end of hym The Sea drowneth hym â—â—finite be the inconueniences and innuâ—erable be the meanes by which his lyfe â—ay be taken away from hym when he â—â—ast thinketh thereon Iob sayed My dayes doe passe away as shippe laden with apples more lightly â—oe they goe away then the poste that traâ—ayleth by the way they fled apace away â—nd saw not any good at all He sayed truâ—y that his dayes paste faster away then the â—ost for runne the post neuer so fast yet â—ust he stay sometyme by the way to take â—is repaste in eatinge and drinkinge and â—ome tyme must he bestowe also in sleeâ—ing But the dayes of man are alwayes â—n their course and neuer stay one whit â—ut alwaies runne on a pace toward dâ—â—th â—hen thou sleepest when thou wakest all â—he tymes houres and momentes of thy â—â—fe thou runnest with all speede towarde â—eath Iob likeneth also his lyfe to a shippe The shippe was not made to lye still at an â—â—cker but to sayle and to trauayle from port to port no more wast thou made to contynue still in pleasures and delight â—ut to the end that by thy trauayle and payne taking thou maiest at last come vnto the quyet port of saluatioÌ„ And as the shippe sayleth with greate swiftenes and â—eaâ—eth no printe of the place which shee passeth by so passeth our lyfe away without any stay at all and leaueth no memoâ—â— of vs after wee be gone VVhat is become of all the kinges 〈◊〉 princes that haue liued in the world 〈◊〉 paste lightly away and lefte no token behynd them of their being here at all The daungers also of a shippe sayliâ—â— in the sea be not few nor small she stryâ—keth against the rocke spliteth asondâ—â— The tempest cometh and ouerwhelmeâ—â— her The Rouers come and spoyle 〈◊〉 And lastlie set her on fier But yf thou coâ—â—sider now the daungers in which thoâ— liuest thou shalt fynde thy selfe enuironâ—â— with many more sortes of infirmities anâ— daungers theÌ„ the ship is The ship parteâ—â— from the hauen with a prosperous wynde setting vp her sayles and all her streameâ—â— with greate iolitie mirth But after 〈◊〉 hath sayled a while shee striketh vpon 〈◊〉 rocke and then is all the mirth turned inâ—â— mournynge So when man is borne anâ— entreth first into the world the frendes 〈◊〉 parentes make a great feast solempnitiâ— thereat but all is in vayne For when by some chaunce or infirmitie he dyeth thâ—â— doth all the mirth and ioye determyne 〈◊〉 take end agayne by sorow lamentatioâ— In the mornying sayth Dauid he florâ—â—shed and withereth agayne at night The shipp sayeth Iob is laden wiâ—â— apples and not with yron or leade 〈◊〉 any other ware of waight The dayes 〈◊〉 man be fraight likewise with much 〈◊〉 vayne stuffe which is of no value neyther leaueth any good memory behynde but a smalle smell of fame like vnto rotten Apples whose sent is soone gone and quickelie forgotten From the daungers and mishappes of this miserable short lyfe can no man scape be he neuer so greate But rather they which carrie the greatest portes and be of highest degrees in this world doe suffer most daungers and endure most sorowes in it The hartes of Princes greate men haue many a thorne in them which are couered vpon with verie riche array and costlie apparell Their lyfe is full of heauines and care And the mightie men of the world lye they neuer so softe in their delicate dayntie beddes yet carrie they ofte to bedde with them an heauie hart and a suspicious mynde Neyther much delight or fauour can they
take in their ordinarie pleasures they be so cloyed with the common vse of them But when troubâ—es and misfortunes doe come their parte is greater in them then other mens is because they haue bene allwayes now seled in pleasures and delightes and throwgh the longe lordlie libertie which they haue liued in they thinke that they were not borne for those aduersities The meane sort of people may better abide tribulation when it cometh take more comfort therein because they are more inured with affliction And greate men doe as little escape daungers as the other but rather of the twoe doe tast of them more often then they But vnto all sortes of men in generall God wolde that this lyfe shoulde be troublesome daungerous because they shoulde seeke after the lyfe that he hath created them for which is the eternall lyfe of heauen THE TYME OF OVR LIFE being short vncertayne vvee ought not to prolonge our pennance lest vvee be taken by death vnprovyded and so svvalovved vp by the deuill in to hell CHAP. 38. BE not slacke in turning vnto our Lord neither deferre pennance from day to day for sodaynly shall the angre of God fall vpon thee and in the day of vengeance shal it destroy thee sayeth Ecclesiasticus Thou oughtest to doe thy pennance quickely seeing thou hast not one houre of lyfe sure for thee to lyue 〈◊〉 God sayeth I will not the death of a sinner but that he sholde be conuerted and lyue God doth here promise thee pardon when thou doest aske it but he promiseth thee not to morow to aske it in why puttest thou of thy pennance for a tyme which perhaps thou shalt neuer lyue to see He that is of greate welth and hath fayre inheritance of his owne what matter is it though he doe spende some of his moueable goods But he that hath no more then he getteth day by day and must also gyue a reckeninge to his maister of that to what purpose should he be lauish in spending VVilt thou then that hast not one day certaine to lyue expect for the yeare that is yet comminge to make thy pennance in Thou which art so poore of tyme that thou hast not one howers lyfe of certentie to reckeÌ„ vpon wilt thou so liberally promise to thy selfe many yeare to liue Cast not the tyme away which iâ— gyueÌ„ thee make not thou to light accompte thereof remember that thou art but poore and miserable And yt may chaunce that euen this day there shall a straight accoÌ„pt be asked of thee how thou hast spent the tyme which hath bene gyuen thee for to doe thy pennance in Thy lyfe is in the same daunger that the sheepes lyfe is in which is in the wolues mouth and all the helpe thou hast is to bleate for Christ the trew sheepherd except thou wilt straight wayes be swalowed vp by death Doe not promyse vnto thy selfe any longe lyfe The wysemaÌ„ sayth An vniust promyse hath vndone many that haue put trust therein Doe not ye knowe how our lord saith That the father hath put all tyme in his sonnes power God hath not put the time into thy power but into his The prophet sayth in the psalme The tyme is for thee to worke O lord for they haue destroyed thy lawe Except thou doe vse well this tyme God will shorten the dayes of thy lyfe At Noes tyme God graunted vnto man an hundred and twentie yeares to doe his pennance in but because he vsed the time that he gaue hym so euill at the fludd he cut twentie of them cleane away So shalt thou be cut of quickelie to yf thou vsest thy tyme euill The health of the bodie is gotten by little and little because it is not of any necessitie that health shold comme vpon a sodeyn vnto any man But the health of the soule which is a thinge of necessitie vnto man may be gotten at an instant and of the tyme thou hast but onlie an instant which shall yet suffice thee for thy conuersion vnto God Deferre not thou thy pennance for many yeares since it is gods will that thou shouldest be conuerted in a moment Prolonge not that worke which God wolde haue done lest there may happen some impediment to thee that may keepe the alltogether from the doing of it Tarrie not vntill to morow for it may be he will calle to day for an accompte Be diligent then to doe well since thou arte so neare vnto death This lyfe was gyuen thee to the ende that with these troubles thou mightest buy eternall rest He that taketh any worke to doe in haste and bindeth him selfe to the doing of it by a certeyne day he dispatcheth his handes of all other busines vntill that which he hath vndertaken be done for the keeping of his credite The tyme of this present lyfe our Sauiour calleth the day in which we haue to worke for when the night of our death doth once come on there can no man worke any longer he can then neyther gayne neyther loose This lyfe is the tyme that thou receauedst of God to merite the other in Haue thyne eye vnto this worke which is nowe in thine hande and if the worlde call on thee and wolde haue thee goe about any other worke thou must not harken thereunto and if it bid thee forsake this worke and take his worke in hande promising thee for thy labor honors riches and pleasures tell him agayne that thou canst not for thou knowest not when the tyme of thy lyfe shall haue an ende Make hast and leaue not one iote of thy busines to doe because the time draweth on in which thy lyfe shall be examined and according to thy worke shalte thou receaue thy payment The falcons towarde night be greedie and labor harde to get their prâ—ye for that the tyme of proyeng is paste with them when night cometh Thou must remember also that the tyme of thy working here is but short and that it is meete for thee to vse all carefull diligence to get heauen by sighing sorowing and praying and all the meanes that thou canst vse There be very many that doe but litle consider that the dayes of our pennance doe passe away a pace neyther doe bethinke them that the tyme of their saluation slippeth euen through their fingers A wonderfull thing it is to see any man so necligente going in such hast toward his graue If thou be necligent in seeking the saluation of thy soule thou mayest hap to be handled as that Leuite was which at the intercession of his father in law departed late to his howse and not comming home in due tyme was by meanes thereof greeuouslie abused and iniuried Thou owghtest straight way to doe thy peÌ„nance and not harken to any that wolde withhold thee or deteyne thee lest when thou arte goinge onward in thy way thou be ouertaken with the darke night of death and then thou be forced to take vp thy
lodging in hell and so canst not come at all to rest thee in thyne owne lodginge which is heauen toward which thou wert walkinge Get thee therefore aboute thy busines betyme doe thy pennance here whilest thou hast tyme and place that thou mayest after rest at ease in thyne owne howse and not be taken tardie by the way as thou art goinge A MAN OVVGHT TO CONuert hym selfe to God and to doe pennance vvhile he is in health and not differre the doinge of yt vntill the hovver of death for at that tyme pennance is many tymes vnprofitable CHAP. 39. THIS is the tyme that is acceptable to God these be the dayes of saluation In all thinges let vs behaue our selues as the seruantes of God in much patience in tribulatioÌ„ necessities and afflictions This sayde the Apostle to the Corinthians In the time therfore of thyne health and best lust turne thy selfe vnto God for when the great floodds of water do coÌ„passe thee aboute on euerie side that is to saye when the stormes of greate sorowes shall come vpon thee and the feare of death be present with thee thou shalt not for feare be able to make thy conuersion perfect The prophet saith They that haue in their lyfe tyme gone farre of from God shall not at their death draw neare vnto hym And the Prophet Isay sayth In the tyme that was acceptable to me I haue heard thee and in the tyme that thou wast to worke thy saluation in I haue gyuen thee my help The tyme of workinge of thy saluation is here in the state of this present lyfe VVhich tyme thou must not let passe awaye from thee for thoughe it be shorte yet mayest thou merite eternall rest thereby euerie thinge hath his tyme. There is a tyme to laughe and a tyme to wepe The tyme of wepinge and doinge of pennance is here in this lyfe The tyme of ioye cometh after this lyfe which thou doest seeke after and coÌ„tritioÌ„ of thy sinnes which thou knowest to be a thing so necessarie to get thy saluatioÌ„ by proceedeth from the loue of God which thou mayest not well looke for at the hower of thy death yf thou haue offended God all the tyme of thy lyfe Allthoughe that a man at that tyme doe wepe neuer so much it is to be thought that he doth it rather for the feare of hell then for the loue of God which feare is not enough to iustifie a sinner and therefore is pennaÌ„ce at that tyme for the most parte vnprofitable He that loued not God wheÌ„ he had his owne free dispositioÌ„ of hym selfe to loue hym much lesse will he loue bym when he is in great sorowe and affliction hath the feare of death and hell stille present with hym The passions of malancholie doe more strongelie worke in the mynde of a man then doe those which doe come of any pleasant or delectable cause Now yf a short delectation doth hynder the vse of reason much more will then an extreme sorowe confounde the iudgemente and amongest all other sorowes the sorow of death is most stronge terrible the feare whereof will so darken reason within thee that thou shalt not then turne thee vnto God wheÌ„ thou hast serued the world all thy lyfe before Thyne vnderstanding can neuer behold two obiectes perfectlie at one tyme and then shall sorow so make thee to shake to tremble that thou shalt scarse once lift vp thyne harte to God The wiseman sayth It is not in mans power to retayne his spirite within hym neyther hath he the day of his death in his owne handes The habite or custome of a thing is such a kynde of qualitie as hardlie is put away from a man And then shall thyne euill custome drawe thee on the one syde and greuous temptations shall moue thee on the other syde and then shall thine aduersarye be most busie aboute thee knowing well that yf he loose thee at that tyme he is neuer lyke to lay holde on thee agayne And therefore maketh he his fiersest assaults at that tyme so as those whome he hath often gyuen ouer in their lyfe tyme he hath sought earnestlie to wynne againe at the hower of their death whome yf he doe gayne then he is â—uer of theâ— for euer after And such kynde of of temptatioÌ„s seemed in coÌ„paraison nothing at all And yf thou couldest not in the tyme of thy best health and strength resist his small temptations how wilt thou beinge weake and feeble withstande so fearce greeuous temptatioÌ„s VVhat hope mayest thou haue of wynnynge when thy selfe art most weake and thyne enemy most stronge VVhen thou art in health and in good state of bodie wilt thou refuse to enter into the field against thyne enemye and after comme to offer thy selfe into the listes against hym being all feeble and full of sorow and heauines Now since thou knowest not but that thou mayest be broughte into that case to morowe folow my councell and straight wayes without delay goe aboute to doe pennance and to be sorie for thy synnes King Dauid saide to God hym selfe In death who shall remember thee O lord He aunswereth agayne saying He that liueth shall confesse prayse thee O lord not he that is dyeng but he that is liuing shall remember thee O my God Heare what the wyseman sayeth Remember thy creator in the tyme of thy yowth before that the sonne of thyne vnderstandinge be darkened and the starres of thy senses be decayed It seemeth often that such mens pennance is but false and fayned for that they be seene soone after their recouerie to returne to those faults which they were accustomed to before And to reuenge them of such iniuries and offences as they haue pardoned and forgyuen before And yf the intent of their pennance had bene perfect and good they wold neuer haue returned so easelie to their euill customes agayne Necessitie inforceth such vnto vertue If thou forsake not synne vntill thou canst synne no longer then doth synne forsake thee and not thou yt VVhen the marchant throweth his goods ouer bord into the Sea he throweth them away of necessitie to saue hym selfe but when the storme is past he seeketh how to get his goodes agayne Neither wold he euer haue cast them away yf he had not bene indaÌ„gered by theÌ„ Sucâ— kind of noble liberalitie haue those men bene likewise constrayned to vse at their death who haue had their harte in seruile subiection vnto the worlde all their whole lyfe It seemeth a thing halfe impossible that a worldlie man standinge vpon the poynt to dye shold more thinke vpoÌ„ God theâ— vpon hell If thou haue Iudgement thou wilt soone perceyue the errour wherein thou liuest by prolonging of thy penance Amongest all vanities that is one of the greatest to differre pennance vnto the vearie last hower And he that doth not his penance forthwith doth put it of vnto the last hower for what knoweth he
but that his last hower may be before to morow come And synce thou knowest not whether thou shalt lyue vntill to morowe or no thyne hower beinge â—o vncerteyne turne thee betyme to amendment of thy lyfe lest by deferring of yt vntill the end thou mayest be sodeinlie taken with death wheÌ„ thou woldest seeke for tyme place to doe thy penance in and canst after fynde none A DISCOVRSE HOVV NO maÌ„ ought in this lyfe to put trust in any vvorldlie thinge shevvinge that there is no assurance or stabilitie in any vvorldlie thinge but all thinges in this vvorld are vnstable and full of vanitie CHAP. 40. PVT not thy trust in Princes nor in the sonnes of men for there is no safetie to be founde in them sayth the prophet In no lyuelie creature nor noble parentage or other dignitie owghtest thou to put any trust vnlesse thou wilt be deceyued troubled and disquieted for all is full of vanitie VVherein trustest thou o thou worldlie maÌ„ Trust not in thy greate force synce there haue bene so many valiaÌ„t captaynes in the world of whome wee haue now scarse any memory left to vs. The scripture sayth That the mightie men shall suffer mightie punishement Vaunte not thy selfe in the vanitie of thy greate actes and worthie deedes done by thee It is a vearie follie thy lyfe being so short as it is to make statelie palaces when as our forefathers liued many yeares in simple and meane cotages Iheremy sayth woe be vnto hym that buildeth his howse vpon vnrighteousnes Esteeme not of thy horses well set out and furnished nor the vayne pompes of this world since God sayth woe be vnto you that be riche in Syon and doe put your trust vpon the hill of Samariâ— and doe enter so gloriouslie into the howse of Israell Set not your hartes vpon banqueting and feastinge as many vayne folke doe which doe spend their dayes therein and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Babilon nor remembreth not his wordes sayinge woe be vnto you that rise vp earlie to eate and drinke and to haue pleasant musicke in your howses and haue no regard vnto the workes of our Lorde Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bodelie bewtie since it is written All outward grace vanitie and bewtie are deceytefull Doe not put any confidence in the nimblenes and agilitie of thy bodie nor in any other externall thinge for in these thinges the vearie brute beastes doe goe beyonde thee and exceede thee Asael which ranne like vnto a wilde deare of the wood was slayne in the folowing of Abner And these outward graces and qualities of the bodie haue bene to many men cause of their distruction and death Make not any greate accompte of thy learnynge and knowledge for since no man lyuing is comparable therein with the vearie deuills them selues who for all that their knowledg cannot delyuer them selues from the paines of hell In nothing of this miserable world doe thou put any trust for all is vanitie and vearie mere follie It is a greate want of wisdome to gyue iudgement before thou doest heare both parties And yf thou doe recken all these wordlie thinges for good why thinkest not thou the thinges pertenynge to God to be as good VVorldlie men doe gyue their sentence in fauour of the worlde approuinge and esteemynge much of the mucke of this earth because they neuer harde that parte which longeth to the spirite once speake on gods behalfe They thinke the world to be good neither hearing nor seeinge any thinge for gods parte Sainte Paule saide If thou diddest tast the sweetenes of the spirite thou woldest abhorre all fleshlie tast And yf thou diddest but tast likewyse of God thou wouldest coÌ„demne and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode thou takest liking in the bitter and harsh tast of this miserable world Dispise these vanities and put thou no trust in the lyeng nor in the deceipte of this present world that thou mayest get the eternall and true ioyes of heauen The end of the first parte OF THE CONTEMnynge of the vanities of the vvorlde The second parte VVherein is conteyned hovv peruerse the vvorldlie customes are He shevveth first the vvorld to be full of deceipte false shevves and lyeng and hovv it is enemy to all that loue it lading all those that doe esteeme it vvith infinite miseries and calamitieâ— CHAP. 1. DOE not loue the world neither the thinges that be of the world sayth Saincte Iohn He that knoweth not the malice of any thing lyueth in so much more securitie as he feareth lesse the harmes that thereby may come vnto hym Therfore it is meete that thou sholdest know the conditions of the world to the end that when thou knowest it thou mayest the better beware of it The deceytes thereof be vearie manifest and the euill qualities that it hath cry out to all the world How little ought that to be esteemed which gyueth poysoÌ„ to all those that enter into amitie with it And all those that doe ioyne them selues vnto yt it infecteth with contagious pestilence How many doth it deceyue how many infinite people doth it make quite blinde VVhen it flyeth away it is nothing when it is seene it is but a shadow and when it ascendeth vpward it is but a smoke Vnto fooles it is sweete and to them that be wyse and discreete it is vearie bitter They that doe loue it knowe not what it is And they that doe hate it doe see throughlie into it To knowe it well as it ought to be knoweÌ„ one must stand farre of from it for they that drawe to neare vnto it neither doe know it nor theÌ„ selues It bringeth furth much mischiefe and is cause of infinite miseries It blindeth those that drawe neare vnto it and vnto hym that is not well ware of yt it mynystreth matter of much heauie care It hateth those that doe loue it It deceyueth those that doe trust it It persecuteth those that doe serue yt It afflicteth those that be freÌ„ds vnto it It doth shame to those that doe honour it And it forgetteth those that be myndefull of yt More cause haue wee to hate it when it most loueth vs then when it openlie persecuteth vs. The more familier that it is the more daungerous And much worse is it when it fawneth vpoÌ„ vs then when yt flieth away from vs. Eyther must wee laughe at the world or the world laughe at vs And they that contemne not the world shal be contemned of the world VVoe be vnto them that do trust it happie be they that doe despise iâ— It is both to be feared to be fled from The lyfe thereof is deceytfull the trauayll vnprofitable the feare continuall
did he loue her that rather then he wolde displease her he wold be taken and made a seruile prisoner for euer And so was his fond loue the cause of his fowle falle by meanes whereof he was led shortlie after to his death and so was his light crediting of false lyeng wordes made his confusion VVho doth holde thee now in the seruice and bondage of this world but thy light creditynge of his false lyes and flattering wordes whereby at the first thou wert brought vnto this estate which yf thou hast not good regard vnto 〈◊〉 thou mayest happelie be vsed at the last as Sampson was by that false lyeng Dalida Doth it not appeare in the storie how the first thing that they did vnto Sampson after his taking was the plucking out of his eyes And thou which the world taketh into his seruice what arte thou but made blinde thereby As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with to the end that they may not perceyue the paynefull state in which they lyue nor know how sweete the yoke of Christ is Oh how much is it better for thee to reigne with God by seruing of hym then to lyue in the world and suffer extreeme bondage Thou mayest wel see heere now how the world doth vse all those which doe serue it shake of therefore from thy necke the most heauie yoke thereof and put on the most sweete and easie yoke of Iesus Christ. THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld vvherein so little svveetenes is to be fovvnde and that but onelie in apparence doth gyue vs easelie to vnderstand hovv heauie the yoke of his bondage is and hovv much it is to be eschevved CHAP. 11. COME vnto mee all ye that doe trauayle and be laden I will refresh you sayeth our lord The louers of this world sayeth God allmightie doe goe aboute like men that are laden and carrie heauie burtheÌ„s aboute them The world doth gett all that which it â—rauayleth for with trouble and busines and with feare doth enioy it with greefe forgoe it agayne It is writteÌ„ in the Apocalips That thei which had adored the beast neuer had rest which they in deed can neuer obteyne which doe adore their beastlie appetites Little childreÌ„ doe runne vp and downe all day blowing of a fether in the ayer and sometyme they hurte theÌ„ selues by falling but they are to be pardoned because they be without iudgement But thou that art a man of reason and of perfect age art worthie of much reprehension yf thou sholdest runne and take payne after the vanitie of this world the vayne blastes of false honours and riches Thou seest not where thou settest thy feete Thou knowest not the daunger in which thou liuest Thou considerest not the trauayle that thou endurest nor wherefore thou doest endure it which yf thou diddest weygh well thou sholdest fynde all that thou seekest and laborest for here to be in effect nothing VVhat profit doe the little children gett in runnyng all day after a fether they are wel weried for their labour And proffit or commoditie haue they none but sometyme perhappes a good knocke on their head by reason of some fawle that they take And wheÌ„ death cometh that must make an end of thy paynefull lyfe wherein thou haste serued the worlde thou shalt haue no other reward for thy paynes but new sorowes agayne VVhosoeuer will lay siege to a towne will first looke well that the expences of the siege exceede not the comoditie that he shall gett by wynnynge of the towne And yf thou woldest but consider what the seruice of the world doth cost thee thou woldest soone leaue of thyne enterprise If in thy worldlie consolations thou fyndest sorow thou must not marueyle thereat for it is a sower crabbe therefore no marueyle that it setteth thy teeth on edge God sayth I will compasse thy waye aboute with thornes The pleasant orchardes be sett aboute with sharpe thornes because no man shold come at the fruyte These thornes sayth our lord be the cares and loÌ„ginges after riches These hath God layed in our way to the intent that when wee shold see with what payne those fruites be gotten wee shold be affrayed to meddle with them Amonge all our pleasures here God hath planted sorow and remorse of conscience because wee shold not haue any earnest desire or longing after theÌ„ Among our prosperities hath he put much bitternes because wee shold not loue them And synne is allwayes the torment of hym that commytteth it The greefes and the felicities of this preseÌ„t world doe goe allwayes accompanied together If thou doest loue the gooddes of this world thou must needes be subiect vnto much trauayle care for them for when thou hast thâ—m thou wilt be affrayed to loose them But yf thou be disturbed in the quyet possessioÌ„ of theÌ„ then doest thou suffer some trouble presentlie by them which God doth suffer allwayes to falle vnto thee that thou mayest set thyne whole loue vpon hym remoue it cleane away from these vanities of the world God hath appoynted this for a medecyne to temper our disordynate appetites withall But this world hath such a greedie sorte of seruantes folowing it that they will not stick to runne through the thornes all imbrewed with their owne blood for to gather of this fruyte Oh how many are there at this day like vnto those who for the satisfying of their vnruly appetites and for the wynnyng of some fonde pleasure doe suffer greate greefe and remorse of conscience and doe bringe their lewde desires to effect allthoughe it be with neuer so much losse and hynderance to their sowle And all this labor doe they take for to please their senses without any recoÌ„pence at all agayne for their paynes If thou diddest but consider with what preiudice to thy conscience thou diddest buy all this short delight thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world The seruice of the worlde is a deare seruice It is an hard yoke and an importable burthen Christ calleth all those vnto hym that are weried with carying so heauie a burthen on their backe as the heauie yoke of the world is And when he fyndeth that thou art weryed with seruinge of the world and that thou doest playnlie perceyue all thyne owne defects Then doth Iesus Christ call thee as one being then best disposed to come vnto hym He that doeth not first hate the vanitie of this lyfe will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe to be but a vearie vayne follie thou art not meete to folow Christ. Therefore Christ our redeemer calleth not those that doe thinke this worldlie yoke sweete but those that doe take yt as an heauie burthen are growen werie of it And so much lesse payne as thou findest
sholders willinglie the yoke of our lord and thou shalt lyue euer after contented in this lyfe and in the other lyfe shalt thou be comforted for euer IN ALL OVR TRAVAYLES and troubles vvee must haue our recourse vnto God vvith full hope and trust to be holpen by hym and not haue any confideÌ„ce in vvorldlie help vvhich is such as vvee can haue no coÌ„forte by CHAP. 13. COME vnto me all ye that trauayle and be laden and I will refresh you sayth our Lord. Because thou forsakest God and takest counsell of the world thou findest no remedie in thy greatest distresses whilest thou foloweâ— thine owne passions thou canst neuer haue comfort here whilest thou obeyest the world the true comforte doth cleane â—lie from thee Kyng Dauid was without comforte when he sayde my soule refuseth to be comforted So much was he discomforted that he refused all thinges that mighte doe hym any comforte But when he returned vnto God he was straight wayes filled agayne with comforte as he saide hym selfe in the same psalme I remembred me of God and I was comforted That glorious Marie Magdalene when shee sawe her selfe ouer whelmed with sinne shee ranne vnto Iesus Christ in the howse of the Pharisey and shee founde pardon Iudas when he sawe hym selfe fallen into the daunger of perdition fled vnto the helpe of man he was cast away for euer Here you may see how much wyser that sinfull woman was then was that false disciple of Christ. They were both sinners and both of them knew well their faultes but a farre better aduise did shee take that went to seeke comforte at the well of lyfe then that fonde disciple did which went vnto death for to seeke lyfe If there were an Image which once was very perfecte and is now somewhat out of order who can better mende it agayne then he which first made the same Now if thou haste defiled thy soule by some sinne who may better repayre the same and amende it agayne then may that excellente paynter which firste made man after his owne image neuer commit it to the handes of so euill a workeman as the worlde is leste he doe vtterly deface and marre it Goe not after lyes and the vanitie of this false worlde but conuert thee vnto thy God that is the fountayne of mercy It is a very follie for thee to demaund almes of a poore man when there is a rich man by that wolde haue thee to demaund it of him Euery creature is but poore for to comforte thee but God is riche in all grace who giueth to all men his good gifts most aboundantly Turne thee then vnto him for the getting of thy quyet rest Conuert thy selfe wholy vnto him for in him shalt thou finde quietnes and most sweete comforte Seeke thou vnto Iesus Christ with all thyne harte as the dooue sought vnto the Arke of Noe. Doe not hange vpon this worlde as a crowe doth hange vpon carraine The dooue neuer found rest vntill she returned vnto the Arke agayne No more doe thou thinke to finde any reste but in Christ Iesus thou shalte not finde rest nor comforte in the thinges of the world Flie from externall comforte yf thou looke to be comforted within If thou be hungrie turne vnto Christ and he will satisfie thee with breade from heauen Happie is he that seeketh not for comfort in creatures but putteth all his trust in God Happie is he that flieth all exterior and temporall rest and embraceth the traâ—ailes of Christ. Happie is he that goeth â—â—r of from all these temporall thinges â—ffereth vp all his workes vnto God Refrayne thy desire from hauinge of many thinges and ioyne thy selfe vnto one â—one and draw neare vnto him for in that â—ne consisteth all Let others seeke after exterior thinges seeke thou onelie after â—he interior good that shall suffice thee Is it not better for thee to draw neare â—nto one thing then vnto many while â—hou art seeking for these visible thinges â—nd thinkest to finde rest in them the veaâ—ie true good and inuisible thinges be â—tterlie lost Thou goest after these morâ—all thinges seeking contentemeÌ„t in them â—nd thou doest lose better things whereby â—hou arte made miserable and full of soâ—owes and bitter cares VVhere so euer thou turnest thee thou â—halt finde much greefe discontentmeÌ„t excepte thou doe turne thee vnto God which is thy true place sure rest There â—oe thou seeke to rest thee where the fulâ—es of all perfection is Seeke for the lyâ—elie water in the fountaine that can neuer â—e dryed vp to refreshe and to comforte â—hy soule withal for one droppe of diuine comforte is more worth then the large riuers haboundaÌ„t flooddes of humaine comfortes And he must needes want the true comforte which foloweth the false â—oue of this worlde VVorldly men wolde be quiet in vnquiet thinges and in things most vnstaâ—â—â— will they looke for stabilitie If thou wâ—â—â— haue true rest and felicitie thou must pâ—â—â— away all the truste which thou haste 〈◊〉 thinges mortall and transitorie Let foâ—â— take riches for their shield and other take honors for theirs but doe thou drâ—â— vnto God and put all thy trust in him THE THINGES OF THIâ— vvorld doe passe avvay in that hast 〈◊〉 quicknes that the vearie consideratâ—â—â— thereof might make a man to despâ—â—â— them And seke to gett thinges of 〈◊〉 stabilitie and contynuance CHAP. 14. THE figure of this worlâ— doth soone passe away saâ—â—eth the Apostle The gloâ—â— thereof is vnconstant aâ—â— all the good that it hath 〈◊〉 it is but transitory and â—â—â—â—perie Iob sayeth This know I that 〈◊〉 the beginning that man was placed 〈◊〉 the earth that the prayse of wicked 〈◊〉 is but shorte and the ioy of an Ipocriâ—â— but like vnto a pointe If his pryde 〈◊〉 ascend vp into heauen and his head 〈◊〉 towch the clowdes yet shall he vannishe away like a bubble in the water and they that shall see him shall aske where is he â—â—ke a dreame which passeth away euen so shall he be and like a vision in the nighte All that which appeareth both goodlie and faire to the eye runneth swiftlie away toward his end and stayeth not Iob cold not coÌ„pare the swiftenes with which these worldly vanities doe passe away vnto any thing more aptlie then to a bubble of the water All the consolations that doe come of the worlde be soone dried vp gone The consideration onlie of the little contynuance of these worldlie thinges with vs and their quicke passing away froÌ„ vs ought to be sufficient to make vs to sett nought by them besyde all the other causes which might and in reason oughte to make vs despise them In the wynter it appeareth that the trees be deade because their leaues and fruyte be gone but yet the lyfe remayneth in the roote where all the vertue and strength of them is preserued and maynteyned but then are
could neuer keepe thee in the subiectioÌ„ of his miserable bondage except it first depriued thee of thy sighte Thou woldest not be so tied vnto these earthlie thinges which thou louest so much yf thou diddest but knowe their vanitie and their fowle corruption But because thou arte blinde and knowest not the filthines of sinne in which thou liuest therefore arte thou made a slaue and a bond man vnto sinne and to thyne owne sensuall appetites OpeÌ„ thine eyes looke into the vnhappie state into which thou art fallen The dong of the swallow which 〈◊〉 vpon Tobies eyes being a sleepe maâ—â— him to loose his sight And the Aopstle saieth that the goodes of this earth be but dong which we finde also by experience to haue that quality of making men blind as had the dong of Tobies swallow The propertie of the swallow is to sing at the beginning of the sommer but sodenly afterwarde she stayeth her singing agayne That condition hath the world also first with a little delicate harmonie to lull his louers asleepe and after to make them blynde with the vayne delighte of this earthly mucke and worldly honors These worldly men haue not eyes to see the lighte of God nor the good which they doe loose by hauing their eyes closed vp with the pleasures of those vanities which they so earnestly doe loue They be lyke vnto Ely the priest which had his eye sighte so weake that he colde not see the lampe of God which hange coÌ„tinually light in the temple Although they seeme wyse and of good vnderstanding yet are they not such in deede sauinge onely in worldly matters they be like moles whiche liue vnder the earth which when they come abrode into the lighte to deale in matters touching the soule they shewe them selues to be both blinde and ignorant Open the eyes of thy soule that thou maiest espie the vanities of these corruptible goods behold that diuine light with which our Lord doth lighten his seruaÌ„tes Goe not thou lyke a blinde man falling from one sinne vnto a nother accordinge to that which the prophet Sophonias spake of worldlie men They went aboute like blinde men for they synned against God VValke in the day sayth our lord that thou be not ouertaken with darkenes If synners doe walke by nighte and in the darkenes of their owne ignorance it is no marueyle thoughe they doe falle and hurte them selues The eyes which are accustomed to behold these worldlie vanities when they be once withdrawen from the loue pleasure of the world they be waxen blinde to beholde the true lighte and are fallen into that blindenes whiche God strake the Egiptians withall whiche was such as the scripture sayth That one man saw not an other in three dayes together nor was once able to moue out of his place where the darkenes tooke hym If thou haddest eyes to behold the miserie in which thou liuest thou woldest not stand still as they of Egipte did without mouing thy foote or forsaking thy vyces But thy blindnes doth holde thee fast The loue of the glistering shewes of worldlie vanities doth take away thy sighte as the sighte of a beare is taken away with the beholding of the glistering beames of an hoat burnyng basen shynyng vpon hym If worldlie men had not bene blinde Saincte Iohn wolde neuer haue sayde that the worlde knew not Iesus Christ. It was no greate marueyle that they were blynde and knew hym not hauing vpon their eyes so much earth as they had They went out of their way like blinde men sayth the prophet Iheremy and so blinde that they wolde not take any for their guyde but such other as were blinde also VVhich is the verie trade of synners Blinde folkes doe yet knowe that they be blinde but worldlie meÌ„ be blinde and yet they lawghe and iest at all those which are not blinde according to the saying of the wyse man The wicked men flie froÌ„ al those that ruÌ„ne by the right way Our lord saide vnto certein synners why say you that you doe see beinge blinde your sinne is therefore the greater And because that they doe not see them selues they thinke that other men doe not see them and therefore they doe presume to offend God like vnto the seuentie olde men of Israell which God shewed vnto the prophet Ezechiell Beware of this blindnes except you be willing to falle into the worst and most daungerous errours of all THE DEPARTINGE FROM this present lyfe is a most terrible and sharpe thinge to the louers of this vvorld asvvell for their riches honors vvhich they leaue behinde them as for the paynes vvhich they knovve that they shall susteyne vvhen they be gone hence CHAP. 18. THE trauayle of fooles will greeuouslye afflicte them sayth the wyse man VVheÌ„ death cometh the departing of this lyfe will be very paynefull vnto worldly meÌ„ for that caÌ„ not be departed froÌ„ without sorow which was loued without measure Death vnto a poore man will be lesse trouble that hath not any thing to leaue behinde him then to the welthie man which hath great riches to forgoe then to the louer of these corruptible worldly goodes The troubles of them which despise the worlde shall take ende by death and then shall the tormentes of worldly men beginne a new agayne A terrible tyme shall that be when the bodie of the worldlie man which hath bene brought vp in delicacie and tendernes shal be separated from the sowle to be consumed shortlie after with wormes It wil be a greuous departing that the riche man shall make from his riches which he hath allwayes disordinatelie loued and a â—earie hard thinge it wil be vnto the louer of worldlie honor to see hym selfe so sodeynlie spoyled of them The horses of great men goe couered â—ll daye with costlie furniture and with many men attending vpon them but when they come into the stable at nighte they haue all their fresh furniture taken of â—heir backes and then remayneth nothing â—pon them but the blowes which their maisters haue bestowed on them with the sweat and wearines of their trauayle The riche and the mightie man likewyse that maketh his iourney through this world is of all men coÌ„mended honored serued â—ut wheÌ„ the hower of death doth come al â—is honors and riches be taken away and â—othing remaineth behynd but the blowes which he receyued by his sinnes vices which maistered hym and kept him vnder â—rinces and kinges shall not carrie their gold and siluer with them when they deâ—arte this worlde but onely their necgligences and errors committed in their gouernement and charge Consider how greeuous it will be for thee to departe from those vanities which thou hast so much esteemed And learne tâ— leaue the world before it leaue thee Takâ— thou some good sure handefast betyme that thou falle not into all those miserieâ— which then doe accompany death Allthough that the world doth much tormeÌ„t
thee now and that thou goest heauelie lâ—â—â—den with his vntollerable yoke Yet mayeâ—â— thou shake it of here betyme that it doâ— not more cruellie torment thee her easier VVhen the Israelites wold haue departed out of Egipt Pharao the Prince of darkenes increased their tributes payemeÌ„teâ— and vsed them more cruelâ—ie then before To serue the worlde is a paynefull thing and his conuersation is full of 〈◊〉 and trouble but most displeasant of all 〈◊〉 it when thou arte aboute to departe from it and leaue it altogether It is an euill thing to carrie the burthen of worldly 〈◊〉 nor vpon thy backe and to leaue it by death is worse the sure and the best way therefore is for thee to despise it in 〈◊〉 lyfe Thou canst not here in these worldâ—â— kingdomes transporte any ware from oâ—â— kingdome to a nother without forfeytâ—â—â— if the ware be forbidden to be caried by the lawes and customes of the countryâ— And because that riches honors and vaâ—â—â—ties be wares prohibited thou must 〈◊〉 presume to carry them with thee into thy heauenlie region least thou falle into daunger of the penaltie prouided and appointed by the greate kinge of heauen It is best therefore for thee to resigne theÌ„ vp and to forsake them The greate and mightie men of the world ought much to feare that rigorous examination which they shal be brought vnto when they shal be spoyled of all that they loued so dearelie here Iob saith They are exalted a little while but they shall reigne no longer they shal be brought lowe agayne and taken away with all that they had and they shal be cut downe like the cares of corne They be exalted vnto honours dignities but how endureth that glorie whiche is so soone gone away agayne when death shal come who with his cruell hooke as Iob sayth shall cut them downe as corne is cut in the field The grayne that is good shal be saued and brought into the granier of heauen the chaffe which be the wicked men and is nothing worth after it is well fanned and tryed from the corne shal be cast away into the fornace of hell No man can tell what the sorowe of worldlie men shal be when they shall forsake the world If such then shal be their payne trouble leaue thou the vanities of this world with a good will doe away from the all worldlie affection so shalt thou cut froÌ„â—hee many troubles and vexations THE VVORLD VSETH TO gyue in recompence of long payneful seruice short and false ioyes and at lasâ— revvardeth them vvith the fier of hell and therefore it ought to be fled froâ— and God allmightie to be folovved vvho for small seruice and little trauayle vvill gyue good and euerlastingâ— revvardes CHAP. 19. THEY rendered me euiâ— for good made my soâ—â— barrayne sayth Dauid 〈◊〉 is a most miserable and dâ—lorous lyfe to serue the worlde which is so vngratefull and forgetfull And it is a wretchâ—â— estate that a man is in when he forsakeâ—â— the truth and foloweth after falsehood And doth choose short transitorie thingâ— and leaueth those thinges which be dâ—â—â—ble and permanent The world doth vse 〈◊〉 gyue for thinges onlie appearinge gooâ— the euerlasting paynes of hell And Goâ— for small paynes doth gyue glorie eueâ—â—lasting For a short and a false ioye the â—oâ—â— rewardeth his seruantes with intollerablâ— tormentes and God for smal paynes taken for his sake here in this lyfe maketh his seruantes partakers of ioye which neuer shall haue ende For a litle welth and honor which the worlde doth lende vnto his seruantes here for a shorte tyme it rewardeth them with pouertie and shame perpetuall for euer and God for a few dayes well and paynefully spente in his seruice here doth gyue in full satisfaction to his seruantes therefore infinite ioy and treasure and honor that euer shall endure Is it not better then to serue God and to enioy afterward eternall blisse then to serue this corruptible worlde and after be tormented for euer It is better surely in this lyfe neuer to tast of these short delightes of the world then by carrying of them hence to burne with them euerlastinglie in hell It is better to lyue well here in the obedieÌ„ce of God then to leade an euill lyfe in seruinge of the world who will shamefullie afterward lay in thy dishe the small apparant pleasures which it bestowed on thee here that it may with the better color cast thee after into hell fier God commaundeth thinges that be most easie and the world neuer commaundeth any thinge but that which is most difficult and harde God commaundeth vs to forgyue iniuries the world biddeth vs to reuenge them Much payne doe wee take in reuenginge vs of our enemyes whereas in the folowinge of Christ wee shold saue all that payne VVhy then haddest thou rather serue the worlde with payne and labor then serue God with easâ— and pleasure By seruing of God thou hast two glories and by seruing the world thou hast two helles VVhen the world telleth thee that thou must seeke out for riches and honor doth it not inuite thee vnto greate trouble If the payne which thou bestoweâ—â— for the world thou woldest willinglie bestow for Christes sake thou sholdest lyue pleasantlie and contentedlie here in this lyfe and in the other thou sholdest lyuâ— blessedlie for euer No one man will serue another without reward but will first agree with his maister before he enter into his howse to serue hym Before thou doest enter into the seruice of the world and takest his heauie burthen on thy sholders make first thy bargayne with it and see what thou shalt haue for thy paynes Thou sholdest aske the deuill the world and the flesh the rewarde that they will gyue thee in recompence of all thy paynes taking in their seruice seeing thou determinest to forsake heauen for them thou must not leaue a great rewarde except thou mayest be sure of a greater Of the flesh sayeth S. Paule thou shalt reape nothinge but corruption If thou lookest to the payment that the deuill maketh to those that be his thou shalt find â—t to be nothing but torments And yf thou makest reckenyng with the world thou â—halt finde that his seruantes be soone forâ—otten Truly all thy harme groweth of this â—hat thou wilt not make thy bargayne well â—eforehande with these tyraÌ„tes which vse â—o promyse much and to performe little Meddle not with them before thou hast â—greed with them see first what payment â—hou shalt haue There did neuer yet any â—erue the world but that was sorie thereâ—ore at last It wolde be continually serued â—ere and yet after all the seruice done it maketh his seruaÌ„ts eyther starue for hunger or els with stripes driueth theÌ„ naked â—ut of his doores If thou doest serue it â—hou shalt be sure of greuous passioÌ„s here â—nd no comforte when thou art hence And if thou doest serue Iesus
Christ â—hou shalte finde in all thy labors inwarde comforte and sweete consolations and if happely thou sholdest fayle of those inward comfortes here yet since death maketh an ende of all thy paynes thou oughtest to take comforte of that and of thy comfortes to come after death It is not to be accompted trauayle which lasteth so litle a while The lyfe of man is but shorte and the paynes of the sayntes and holy men be paste and all forgotten but the sorowes of worldly men shall endure for euer It were better for thee to obeye God although he sholdâ— commaunde thee to burne in the fier foâ— the tyme thou liuest here then to enioy the pleasures of this world and burne afterwarde in the fier of hell euerlastingly Feare not the trauayles that are to take an end with this lyfe but feare those that when death cometh beginne a new agayne and neuer take ende after thy friendes shall not saue thee from those paynes neither thy riches honor or worldly fauor no there shal not any thing at all redeeme thee from them the world shall haue an ende but God endureth for euer Gyue not eare vnto the false lying deceytes of the worlde for it playeth the hangman with thee which first conducteth thee by a fayre greene path which be the counterfeit comfortes and pleasures of this lyfe and straight wayes after dispatcheth thee towarde the place of thy punnishment which is the euerlasting tormentes of hell but an euill rewarde for so good seruice THE VVORLD HATH NO sooner aduanced those vvhich doe serue it vnto preferment but that it doeth straight vvayes agayne forsake them and so much as it exalteth them higher so much the sorer falle doth it gyue them and maketh them in a moment to vannish avvay vvith all the riches honors that they haue gotten CHAP. 20. I SAVV the wicked man exalted aboue the high trees of Libanus and within a while I passed that way agayne and beholde he was not to be founde sayth the prophet The world doth highlie aduaunce those which doe serue it but when they haue well tasted of his pleasures it forsaketh them and forgetteth them The prophet Baruck was well ware hereof when he cried out alowde saying where be the Princes of the people and those which haue subdued the mightiest beastes of the earth and haue spent their dayes in hawkinge after the birdes of the ayre And those which doe hoord vp golde and siluer and those thinges in whiche men doe commytt trust and yet neuer doe attayne to the end nor doe satisfie their desires They were deuoured by the earth and are discended downe into hell The glorie of this world soone passed away from them and all their comforts ended in a moment The pleasures of the vngodlie doe soone come to noughte It is a vanitie to truste in the honors of this world seeing they neuer remayne with them longe that doe possesse them The wicked man enioyeth that which the world doth gyue hym but for a short tyme and yet many a mocke hath he therewithall The world hath played with Princes greate men for a little while And after that they had well tasted of his pleasures for a space he suffered them to perish and to be lost for euer VVhat were their honors and their high estates vnto them but onely ministers of matter which caused their more dolorous death and more infamous fall To what ende serued all that vayne ware but to gyue them the more payne in the parting from it agayne If thou be exalted on high vnto any greate glory beware that thou sleepe not there the whyle for the worlde watcheth alwayes occasion to plucke thee downe and to gyue thee a fall The glory of this worlde soone vanisheth away and all the pleasures therof be false and deceytefull they be flowers which soone doe fade away and litle trust to be had in them for when worldly men doe thinke them selues most sure of them then doe they soonest forsake them· The hangman bringeth the guiltie person to the toppe of the ladder and â—hen throweth he him most cruely downe â—nd with much shame doth make an ende of hym So doeth the world exalt his seruants intangling them in all kynd of vices to gyue them after the more shamefull falle That greate Babilon mentioned in the Apocalips vaunted of the greate prosperitie which shee had here in the world but the more sure that shee thought her selfe to stande the greater falle shee after receyued in the ende That couetous riche man of whome S. Luke maketh mention bosted of his great riches and power but it was straight wayes told hym thou foole this night shall â—hy soule be taken from thee and then the riches that thou haste gathered together whose shall they be The Children of Israell were scattered abrode to seeke straw and stubble There is no scatteringe abrode to seeke thinges that are precious but men must scatter abrode to seeke straw and such like light stuffe All men doe seeke after riches for all thinges are obedient vnto money And they that be seekers thereof doe goe all scatteringe one from another because couetousnes knoweth no frend neyther remembreth any kynred The little value of honors riches is noted in this saying that they sought all abrode for strawe but the worst of all is this that after they had sought it and founde it to yet were they wel beaten for all that VVhich doth signifie vnto vs that the vanities which wee doe seeke with so much trouble and busines doth gyue vs much sorow both in the getting and the keeping And often tymes it happeneth that the thinges which are earnestlie soughte doe serue also for straw to make a fire in hell for the busie seekers thereof Those poore afflicted Israelites trauayled aboute all the lande of Egypte to seeke out strawe and at the end of all their trauayll they were all beaten for their labor And so falleth it out by those which when they offend God by their busie payne taking here in this lyfe shall after for their labor be punyshed for euer in the next Malice noughtines is a punishement of it selfe For allthough that aâ— euill conscience be some tymes at rest yet is it neuer in perfect suertie And therefore seeing the world so soone forsaketâ— them that loue it and leaueth them destitute of all such pleasures as it was wont 〈◊〉 yeld them be thou no longer in daungeâ— vnto it but preuent it first and forsake it before it forsake thee And so shalt thou gayne honor and credite by it THE HARTES OF VVORLDlie men be so vexed vvith the insatiable desire of the riches honors and solace of this vvorld that eyther they perceyue not or vvill not perceyue the holie inspirations of God by vvhiche he calleth on them to seeke theyr ovvne saluation CHAP. 21. I STAND knockinge at the dore sayth God yf any will heare my voyce and let
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
synne Seeke not thou to lyue in pleasure synce that thou seest all pleasant thinges coÌ„temned and abhorred of them that are condemned to dye and thy selfe carying the sentence of death aboute thee drawing daylie toward thy graue thou oughtest to spend this short tyme of thy lyfe in contynuall sorow and sighinge for thy synnes It is a souereigne medecyne for to refrayne thy sensuall appetites withall 〈◊〉 haue in thy mynde the coÌ„sideration of thâ— â—mall tyme that thou hast to remayne here And in how short space thy bodie shall afâ—er be eaten with woormes and conuerted â—nto dust This remembrance of death doth â—s it were throwe water into the fornace of our hoat fierie appetites and desires Death is the clock by which wee sett our life in an order and the memorie therof doth choke vp all that earnest loue that we doe beare vnto the worlde As Daniell with throwing of ashes in the flore discouered by the printe of the feete the deceyte of the false priestes of Babilon So if thou wilte sprincle thy memorie a little with those holesome ashes into which thou must within a while be conuerted thou shalte likewise discouer the deceytes of the worlde the crafte and subtiltie of the deuill the secret temptations with which the enemies of thy soule doe seeke to vndermyne thy saluation O that this thought wolde neuer falle out of thy remeÌ„braÌ„ce with what cleannes of conscience sholdest thou lyue what bitternes sholdest thou then finde in those thinges which nowe doe seeme so sweete vnto thee and how warelie then woldest thou walke in the way of this miserable lyfe which thou doest nowe so inordinatlie loue At that strayte passage of death shalt thou knowe how much it had bene better for thee to haue serued God then to haue consumed and spent out thy tyme which is so pretious a thinge in vanities and idle busines which at that tyme will doe the no good Thy frendes and kynnesfolkes thy riches temporall goodes of whiche thou makest now so greate accompte O how little good shall all these doe thee then when as a pure coÌ„scieÌ„ce at that tyme shall stand thee in better steade then to haue had the whole world vnder thyne obedience The trauayll of that hard passage with tongue cannot be expressed nor by any meanes escaped The maryner that guydeth the shippe sytteth allwayes at the stearne so must thou that wilt sayle in the tempesteous Sea of this world seeke for thy assurance in the end of thy lyfe where thou must staÌ„d as it weere at the stearne of the shipp and there by contemplation of death coÌ„sider well how thou mayest gouerne the course of thy whole lyfe Ashes doe preserue and keepe in the fire And the memorie of Ashes into which thou art to be coÌ„uerted preserueth grace Greate follie is it then for a mortall man that is daylie dying to forget death It is wisdome for euerie man to haue it allwayes in his mynde But worldlie men haue allwayes lyfe in their remembrance and put death cleane out of their mynde and yet nothing dryueth synne away from man so much as the contynuall remeÌ„braÌ„ce of death Happie is he that carrieth daylye before his eyes the remembrance of â—eath and continually disposeth hym selfe to die Happie is he that thinketh in the morning that he shall not lyue till nighte and at nighte thinketh likewyse that he shall dye before the morning come happie is he that is so prepared as death doth neuer finde him vnprepared happie is he that seeketh to be such in this lyfe as he wolde be founde when death cometh It is reason that thou sholdest beleeue the thing which thou seest dayly before thy face At all howres and tymes of thy lyfe let that dreadfull sounde of the trumpet rynge in thy eare whiche will calle â—lowd Rise vp all ye that be dead come vnto iudgment The memorie of death doth clense and purifie all that passeth through it as a strayner clenseth all the liquor that is powred into it Dryue not from thee the memorie of death which many wayes doth thee great good it maketh thee to refrayne from the reuenge of those iniures which thou thoughtest to haue reuenged And it keepeth the from the folowinge of the pleasures and vanities of this world Doe as the seruante of God ought to doe that is forget all such like vanities haue the hower of thy death fixed in thy memory to the intent that thou mayest get that true lyfe eternall whereby thou mayest lyue in blisse for euer VVHEN EACH MAN LABOVreth so earnestlie to bring any vvorldly busines to passe by some certayne tyâ—â— appoynted hym much more ought 〈◊〉 to labor earnestlie about his soules bâ—sines and doe pennance for his sinnes lyfe being so shorte and the houre of death so vncertaine CHAP. 31. VVATCHE sayth our Lord because ye knowe neyther the daye nor the houre Death being so certayne 〈◊〉 the tyme so vncertayne thou oughtest to watch coÌ„tinually for when thy lyfe is ended thoâ— canst not chauÌ„ge that state in which death did finde thee thou oughtest so to orâ—dayne euery day as though that day shoâ—â— be thy last Many doe builde houses not knowing whether they shall dwell in them after they be made Many doe make greate proâ—uision for victuall for the yere that â—â—â—eth and happely they doe not lyue to 〈◊〉 it they prepare for a lyfe which is altogyâ—ther vncertaine and haue no care of deaâ—â— which is most certayne they seeke 〈◊〉 â—ll care and diligence for that tyme which â—hey knowe not whether it shall come or â—o and be altogether necgligent in prepaâ—ing for death which they knowe shall â—urely come And seeing thou prouidest â—or vncertaine thinges with so much care â—hat is the cause that thou makest not â—rouision for death that is so certayne to â—ome It is not meete nor conuenient that â—hou sholdest leaue the certaynetie for the â—ncertainetie The dayes that we haue to lyue be vnâ—erteine and very sure it is that they must â—ll needes shortly haue an ende Neuer â—aue thou any greate care of such thinges â—s thou art vncertaine whether they shallâ—e or no But let thy care and diligence be â—o prouyde for thy selfe to prepare for â—hat houre which thou art vearie sure will â—hortlie come No man knoweth his end 〈◊〉 therefore the wyse man sayth As fishes â—e taken with the hooke and birdes with â—he net so shall synners be taken in the day of vengeance VVhen a thing is neare at â—and and certayne to come thou doest accompt of yt as of a thinge alreadie past â—hat cause is there theÌ„ but that thou sholâ—est so thinke of death also which staÌ„deth â—till readie at thy dore to lay hold on thee And to prepare for yt as for a thing rather present with thee then farre of from thee If a kinge shold gyue thee his graunte of some greate citie or towne of his kingdome And shold but allowe
thee one houre to get thy conueyance thereof to 〈◊〉 assigned vnto thee O with what diligâ—â—â—â— woldest thou goe aboute to get it draweâ— written out fayre for the kinge to signâ— lest the tyme shold ouerpasse thee and so thou sholdest loose so greate a grace aâ— the kinges hande No other busines shold let thee nor occasion stay thee but thaâ— thou woldest onelie applie thy selfe to get the confirmation of thy graunt But the heauenlie citie of Hierusalem which the greate kinge of heauen hath promysed vs is a farre greater and better Citie then all the Cities and kingdomes of the world bâ— besides The glorie of this Citie and the eternall felicitie thereof vnto the which wee labor to come farre exceedeth all the principalities empires of the whole worlde This notable kingdome is that which God of his bountifull liberalitie doth grauÌ„t vnto thee And this short space of this present lyfe is the tyme that is gyuen thee to deserue it in The night of death draweth on when no man shal be able to worke No man hath one houre sure of his lyfe the tyme whereof being so shorte and the promyses of God beinge so large and liberall howe happeneth it that so many doe spend their dayes in idlenes and vanities as thoughe they were sure to lyâ—â— an hundreth yeares and that after this lyfe there were no other to be looked for If thou doest so toyle thy selfe here by â—osinge of so many nightes sleepes forbearinge thy meate drinke so many meales â—y forgoing of all thy other pleasures and â—ll to make hast for the gayning of a temporall commoditie which els thou mighâ—est forgoe why doest thou not in this short space that is graunted thee to lyue â—eaue all worldly busines and occupations â—nd bestow all the whole tyme of thy lyfe â—n gettinge that durable and euerlastinge â—yfe Be not thou idle nor lyue not lyke one that were blynde neyther deceyue â—hou thy selfe with the vayne hope of to morow which perhapes thou shalt neuer see Those fyue foolish Virgins that had tyme gyuen them to make prouision for them selues wold not but did put of their â—are still vntil the tyme were past wolde gladlie after haue had tyme and earnestlie sought for it but none wold be graunted them Put not any trust in the tyme that is to come Thou hast not to take care for a â—onge lyfe but for a good lyfe neyther ought thy trauayll be to lyue many yeares but to bestowe well those yeares which thou doest lyue Saule reigned twentie yeares in Israell but the scripture in the accompte of the yeares of his reigne setteth downe but two For God accompteth not the yeareâ— that be euill spente but those whiche be â—pente onelye in his seruice Thy labor had neede to be greater in taking payne to lyue well then to lyue longe Spend not thy tyme still in proposing and determynyng with thy selfe to lyue well but put thy determinations into practise and see that thou lyuest well in deede There be many in hell which deferring still their pennance were at the last ouertaken with death and so their colde determynations with out executions were buried vp in the hoat fire of hell The houre of death is vncertayne the consideration thereof alone is sufficieÌ„t to make thee lyue still in care that thou be neuer taken vnprouyded It were madnes for thee to lyue iâ— that state in which thou woldest not that death shold fynde thee And because that this may happen vnto thee at any houre reason alone may teach thee to lyue well for the doubte which thou hast of the vncertayne houre of thy death BECAVSE THAT EVERIE man sholde still be prepared and that no man sholde take licence to sinne our Lorde vvill not that the houre of our death sholde be knovven vnto vs. CHAP. 32. THE dayes of mans lyfe be shorte and God knoweth onely the number of the monthes sayeth Iob. Nothinge is more sure then death nor any thing more vnsure then the houre of death Thou knowest not at what houre of the watch our Lorde will call In concealing from vs the houre of death God hath thereby taught vs that we sholde not presume of any long lyfe but that we sholde in this short space of our tarying here looke that euery houre shold be our laste And in this as in all other thinges beside God hath dealte most mercifully with vs in keeping froÌ„ our knowledge the houre of death to the intente that we sholde lyue with more puritie cleannes of harte Such as we shall be found at the houre of death for such shall we be iudged at the handes of almightie God and since experieÌ„ce doth dayly teach vs that we may dye in euerie moment let vs lyue innocentlie that wee may be founde in no arrerages at our counting day And so much more feruent oughtest thou to be in thy doing of good deedes as thou arte vncerteyne of the houre when thou shalt be called since the tyme when thou shalt dye is vncerteyne thou oughtest allwayes to be readie and prepared for to receyue death If there be many now which doe lyue in the offence of God hauing the day of their death vncertayne how many more wold there be much worse yf they shold know certeinlie the end of their lyfe They wold deferre their pennance and commit many moe offences vpon that assurance If men doe lyue lewdelie now being not sure to continue vntill to morow in what sort wold they lyue yf they might be sure to lyue here an hundreth yeres The ignorance of the last houre maketh many to absteyne from synne And if some men doe happelie gyue them selues a little to the world yet doe they not wholie addict them selues thereunto for the feare that they haue of the sodayne comyng of death vpon them whiche they wold not doe yf they knew they shold lyue many yeares for then it is most manifest that they wold with more negligence and forgetfulnes of God gyue them selues vnto vice And allthoughe that the vncertentie of death doth not keepe a man all together from synne at the leastwyse yet it maketh hym not to contynue therein so longe as els he wolde If wicked men knew the houre of their death they wolde be much worse then they be Many dare not sinne leste death sholde take them whylest they be doing it If a man might knowe surely the houre of his death yet is it playne that he colde not knowe it but vnder one of these two conditions that is to say eyther that he sholde dye very sodenly or els haue some certayne tyme after appoynted and prefixed him to dye in and if he sholde knowe that he sholde dye sodenly his pennance being vpon a sodayne were lyke to be very daungerous and doubtefull and if on the other side he sholde knowe his tyme to be lengthened for a longer space then wolde he take more occasion to sinne
perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride 〈◊〉 hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that 〈◊〉 few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who 〈◊〉 poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that 〈◊〉 euill to him selfe vnto whom will he 〈◊〉 good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none 〈◊〉 worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that 〈◊〉 couetous 〈◊〉 sparing of his goodes is of his honor 〈◊〉 credite ouer lauish and prodigall and 〈◊〉 that maketh the straytest accompte of 〈◊〉 money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much 〈◊〉 be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh 〈◊〉 selfe seruante and bondslaue to the 〈◊〉 riches and mucke of the earth Ecclesiasticus sayeth There is not 〈◊〉 worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in 〈◊〉 Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for 〈◊〉 hourding and keeping vp still all that 〈◊〉 getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie 〈◊〉 greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of
other had his restinge place in the bosome of our Lorde where he had his heauenlie secretes reueled vnto hym And after in the Isle of Pathmos he reueled vnto hym also the whole state of the church militant By this singuler prerogatiue of their chastity they were more purified had the more exquisite knowledge of diuine thinges as appeareth in the scriptures Thomas of Aquine beinge indued with this singulier vertue did shyne by his wonderfull wisdome in the Church of God He that is free from all earthlie cares may well contemplate the heauenlie secretes Gather thy senses together and refrayne thy appetites and so shalt thou keepe chastitie Iheremy sayth Death entreth in at our wyndowes Vnlesse thou settest a watche ouer thy senses thy soule is in daunger to dye of an euill death Isboseth lost his lyfe because the dores of his house were not well garded and kept If thou takest no care about the keepinge of thy senses thou shalt not be able to keepe this precious treasor Doe but consider what harme hath happened to the world by reasoÌ„ of Eua her ouer earnest settelinge of her eyes vpon the bewtie of the forbidden tree It is not lawfull for thee ouer curioustie to behold that which is not lawfull for thee to desire If Dauid had not so intentiuelie beholden Bersabe as he did he had neuer lost so much good as he did loose neyther had he fallen into so much euill as he fell into Be thou vigilaÌ„t carefull in the keeping of thy senses The scripture sayth myne eye hath taken away my soule This caused the death of Holofernes Lay chastitie for thy foundation and therevpon mayest thou buyld vp other vertues As amonge all vyces none so much troubleth the vnderstandinge nor darkeneth reason as the sinne of the flesh doth so likewyse by the contrarie chastitie setteth man at libertie and submytteth the sense vnto reason Of God that is of his owne nature most pure and clene the scripture saith that he feedeth amoÌ„ge the lillies because that he taketh delight in the cleannes and brightnes of chastitie Euery thing delighteth in his like The puritie that is in a reasonable creature is most acceptable to God wherein as in a thing most conformable to his owne nature his pleasure is cheefelie to rest It is written No vnclene thinge shall enter into the heauenlie citie The spirituall bewtie of our soule is principallie attributed vnto chastitie because it maketh a consonance and a proportionable agreement betwixt the soule and the bodie by subduinge the flesh vnto the soule The wyse man sayth O how bewtifull is the chaste generatioÌ„ with cleannes The memory thereof is immortall and it is well knowen both to God and man It is likened in scripture vnto a rose as well for the bewtie thereof as also because it groweth and contynueth amongest sharpe prickels for chastity neither groweth nor contynueth but where there is sharpenes and austeritie of lyfe and mortification of the flesh Chastitie is alwayes in daunger being among pleasures and delightes Chastitie dyeth without it be maynteyned by fastinge and temperance And beinge vpholden by these two it lyueth and reigneth gloriouslie and is crowned at last immortallie It is as greate a miracle to rayse a deade man to lyfe as it is to be chaste without abstinence Thou must not be idle yf thou wilt haue this vertue Flie from the company conuersatioÌ„ of all those that be dissolutely disposed and by this meanes preparinge thy bodie thou shalt make it a meete dwelling for the holie Ghost The Doue flieng out of the Arke of Noe neuer found where to rest but vpon dead bodies and therefore returned shee backe to the Arke agayne The spirite of our lord doth not inhabite in vncleane bodyes but in those that be pure and chaste This chastitie is a glorious and an Angelicall vertue Fly from the pestilence of carnall vyces that thy soule may be the true and faythfull spouse of Iesus Christ. THOSE THINGES VVHICHE seeme most goodlie to the vvorld being compared vvith heauenlie thinges be as it vvere nothinge And therefore happie are they that doe consider it And doe despise the vvorlde vvith all the vanities thereof and ioyne them selues vnto Christ of vvhome they may afâ—er receyue the revvarde of eternall lyfe CHAP. 40. THEY set nothinge by the lande that most was to be desired saide the prophet of worldlie men It is a wonderfull matter that the thing which wee most of all desire and least make reckenyng of is glorie VVee doe not naturallie loue any thing so much neyther doe we loose any thing more easelie but yet for glorie will no man be content to venter the losse of all he hath or may haue And he that seeketh ambitiouslie after this worldlie glory doth loose in this lyfe the comforte of the spirite and in the other eternall felicitie The seruantes of this world doe depryue them selues of much good greate consolation And for the greate loue they doe beare to those corruptible goodes they neuer come to tast of the sweete conuersation of Iesus Christ. It is much to be lamented to see in what thinges men doe receyue their cheefe delight and that they haue so corrupted their taste that the sweete comfortes of God doe growe vnto them noysome and vnsauorie And the coÌ„templation of God and deuoute praying doe seeme vnpleasant And all the bitter vnsauorie pleasures of this world doe onlie seeme sweete pleasant vnto them The taste of gods loue is so delicate sweete that they onlie may taste thereof that haue no taste in any of the vaine pleasures of this world Flie away from the vanities of this world for so much the further as thou goest from them so much the nearer shalt thou come vnto God And be made pertaker of his heauenlie consolations And the lesse that thou doest conuerse with the world so much shalt thou enioye the more of gods loue If they which doe contemne the vanity of this world doe giue them selues to the seruice of God be so filled with so many and so great spirituall comfortes why doest not thou also make hast to goe toward hym how long wilt thou stay Thy losse thy ruine must needs be great since the loue of such base stuffe as this world doth yeld thee is able to withholde and keepe thee from hym Let not the bitter pleasures of this lyfe depryue thee of the sweete and perfect pleasures of the other lyfe Consume not thy dayes in the loue of such vyle thinges and of so little estimation Consider with thy selfe both what it is that thou loosest and for what thou loosest it that which thou louest in this worlde is nothing and that which God hath prepared for them that doe loue him is infinite as he him selfe is infinite happie is that soule that is fed onely with the loue of God and is norished with the odor of his holy vertues
behalfe then are both bodie and soâ—â— subiect to the coÌ„demnation of hell fiâ—â— but if the soule obteine the victorie bâ—â—â— of them are crovvned vvith heauenâ—â— glorie for euer CHAP. 12. THE lyfe of man is a conâ—â—â—nual warre vpon the earâ—â— sayth holy Iob. Thou caâ—â—not lyue without battayâ—â— and wheresoeuer thou 〈◊〉 thou shalte finde warre 〈◊〉 thou shalt alwayes fynde within thee 〈◊〉 that is euer agaynst thee In one man doth the Apostle set downe vnto vs two men so ioyned together and â—o coÌ„pact that the one cannot be without the other neyther can they deuyde them selues in participating eyther of payne or of glorie And yet is there such diuersitie betwixt them in their affections appeâ—â—its that the lyfe of the one is the death of â—he other They be so lincked annexed â—ogether that beinge two they be yet but â—ne being one they be neuerthelesse â—wo Betwixt these two passeth the wholle â—ate and course of our lyfe wherefore the â—postle hath attributed vnto theÌ„ both sundry titles names calling the one the spiâ—ite the other the flesh the one the soule â—he other the body the one the law of the â—oule the other the lawe of the memâ—ers The one the inward man the other â—he outward man VValke accordinge to â—he spirite sayth the Apostle you shall â—ot doe the workes of the flesh You shall â—ye yf you lyue according to the flesh â—nd you shall lyue yf with the spirite you â—ill mortifie the flesh The flesh coueteth â—gainst the spirite and the spirite against â—he flesh This is a straunge kynde of warfare â—hat in the battaill is peace sought and in â—eace is battaill desired In death is lyfe 〈◊〉 lyfe death In bondage is libertie In liâ—ertie bondage The libertie and power of a good man is shewed in ouercommyng hym selfe and subduing of his passions To refrayne thyne appetites is verie fortitude of the mynde and in folowing them the weakenes thereof is bewrayed He is rather to be accoÌ„pted a stronge maâ—â— that conquereth his appetites then he thaâ— conquereth his enemyes If thou seekeâ— for a greate domynyon learne to reignâ— ouer thy selfe for Salomon sayth He thaâ— ouercometh hym selfe is better then 〈◊〉 that conquereth great townes There 〈◊〉 many that doe conquere cities but theâ—â— are but few that can coÌ„quere them selueâ— To be lord and ruler of a mans selfe 〈◊〉 a verie large empire If thou canst perfecâ—â—lie ouercome thy selfe thou shalt easeliâ— ouercome euerie other thinge He is to bâ— called a perfect good souldier that haâ—â— throughlye ouercomen hym selfe Hâ— is the true seruante of Iesus Christ whicâ— maketh the flesh subiect to the spiritâ— which subdueth sensualitie vnto reasonâ— and yf thou be ouercomen thou arte bâ— thyne owne fault ouercomen For thâ—â— blessed Apostle sayth God is faythfull anâ— will not suffer you to be tempted abouâ— that which you be able to beare It is the manner of those whiche 〈◊〉 Iudges in combattes to measure the weaâ—pons of those that are to fight together 〈◊〉 the listes So God that is the Iudge of thâ—â— world doth take the iust measure of oâ—â— weapons and will not suffer that our eneâ—my shal fight against vs with greater tempâ—â—ations then wee be able to beare And yf true men be entred the feeld to â—â—ght they being both equall in all pointes â—e must needes carrie away the victorie â—â—at his holpen by an other If thou wilt fauour thy bodie with â—dlenes ouermuch eating and drinking â—â—y bodie shal be victorious and thy soule â—halbe ouercomen But yf thy soule be â—olpen with fasting watching and praying â—â—y soule shall wynne the victorie and thy â—odie shall be ouercomen It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto â—hy soule then to thy bodie for yf the viâ—torie falle vnto the soule then is the â—oule and bodie both saued thereby But â—f the victorie remayne to the bodie then â—re soule bodie both cast away for euer The bodie looseth by victorie and â—ynneth when it is ouercomen If the â—ody doe ouercome it shal be perpetuâ—lly tormeÌ„ted with the soule for euer and â—eing conquered it shall lyue with the â—â—ule for euer with Christ. The victorie â—f the bodie is shamefull approbrious â—ut to be ouercomen is an honor vnto it The conqueringe of it is glorious vnto it â—elfe and the triumphe thereof is infaâ—ous If that thou doest loue thy flesh thou â—anst not doe more for it then make it subâ—ect vnto reasoÌ„ theÌ„ dost thou most of all â—ate it when thou makest most of it He that hateth it loueth it Iesus Christ sayth He that hateth this sensuall lyfe in this world he keepeth it for euerlastinge lyfe And he shall loose it that for the keepinge of it in this world doth set to much by it Now behold how glorious the victorie of thy soule is and how much thou doest get by subduing of thy passions Let thy soule be fauored and succoured by reducing sensualitie vnto the obedieÌ„ce of the spirite for the battayll is shorter thâ— victorie more glorious and the crownâ— more triumphant Thou must not spaâ—â— thy labor yf thou wilt haue a rewarde Foâ— reward is gyuen to none but to them that doe take payne for yt Be thou faythfull vnto the end for our lord sayth that he will gyue thee the crowne of lyfe A GODLIE INSTRVCTION to teach thee to knovve thy selfe of vvhich knovvledge doth after grovve vnto thee the knovvledge of our Lorde God CHAP. 13. THE inuisible thinges of God sayth the Apostle are seene and perceyued by his visible creatures If any creature in this world doth by the creation thereof declare vnto vs the greate wisdome and the omnipotencie of God no other creature sheweth it so much or gyueth so greate manyfestation thereof vnto vs as man which is made to the Image and likenes of God hym selfe Many knowe many things and knowe nothinge of them selues they see other men but they see not them selues they seeke God by exterior thinges leauinge the inwarde thinges by which God is founde in deede descende downe into the interior parte of thine harte for so much as thou doest profit in learning to knowe thy selfe so much proceedest thou also in learning to knowe who God is and although that by the knowledge of the noble state of the minde the true and perfecte knowledge of Gods greatnes is best and most playnely shewed yet to abase thy pryde withall thou haste alwayes before thyne eyes the misery of the body and the shortenes of thy lyfe that thou mayest come by that way vnto God In knowing of thy selfe thou wilte humble thy selfe and in humbling thy selfe thou wilt feare God and because the feare of God is the beginning of thy saluation thou must beginne firste with the knowledge of thy selfe If thou wilte see thy selfe and knowe who thou arte thou must take a glasse and beholde thy selfe
in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and â—â—y forehead downeward So there are in â—â—an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe â—â—â—e is lyfe the other is death Lyfe is the holowe glasse which shewâ—â—th thy face cleane contrary to that it is in â—â—eede it sheweth thee to be sound strong â—nd lustie and that thou shalte lyue many â—â—eares and all is but vanitie and lyes If â—hou espiest therein fresh lustie youth doe â—ot thou truste therein for it is very deâ—eytfull Bewtie is also very deceytfull â—hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to â—e some greate thinge but it is in deede contrary to that which it semeth and reâ—resenteth But the state of death is the very playne and true glasse which sheweth â—hinges truly as they are in deede without â—ny deceyte at all If thou wilte therefore O man know â—ruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy wordâ— vayne in thy workes faultie in thyne appetites filthie and finally in all thy doingâ— vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to knowâ— thy selfe at all The humble knowing 〈◊〉 thy selfe is more worth then to knowe aâ—â— much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâ—ie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâ—ed in sinne inuironed aboute with all â—aungers and going toward thy graue Iob sayeth I am likened vnto myre â—nd to the snuffe of a candle Let the light â—f Gods grace shyne vpon thee and then â—halt thou knowe who thou art thou sayest â—hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly â—lthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so â—uch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abidâ— hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I coÌ„ceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accoÌ„pted rather a death then a lyfe There is no creature more pooreâ— then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall eueÌ„ froÌ„ the sely beastes backes And that which he liueth on his vearie meate must he beggeâ—â— of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of theÌ„ selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and â—â—eth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this â—e may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace â—or quietnes for he can not continuallie â—tand still nor alwayes walke nor alwayes â—leepe or watch wheÌ„ a maÌ„ is best in health â—e hath a thousand infirmities which be â—unger thurst sleepe wearines and other â—ecessities wherewith he aboundeth as â—olde heate tempestes lightnynges thunâ—ers pestilences poyson serpentes daungers by sea daungers by lande sorowes â—ickenes and death VVho cold be in more safetie then â—â—ly the Priest of God was and
yet sitting â—uyetlie in a chayre in his owne house he â—â—ll and brake his necke So little suertie â—s theâ—e any where to be founde The sleepe which thou takest for thy cheefest quyet and repose is full of false â—maginatioÌ„s and vayne dreames whereby â—hou art often tymes molested It is an â—nmeasurable blindnes and A vearie exâ—reeme follie to loue this vyle miserable world so full of many miseries where yf â—ny good be it is myngled with infirmitie sorowes and calamities which are to those that take delight therein the vearie begynninges of the perpetuall greate miseries and paines of hell It is an easier thing to suffer any miserie then still to looke for yt and expect it And seeing that thou lookest euerie day for the senteÌ„ce of death thou must needes perceyue thereby the miserie of this preâ—ent lyfe which thou now enioyest So in scripture this lyfe is not properlie called lyfe nor this corporall death is called death but sleepe God ordeyned that this lyfe shold be so paynefull to the end that thou mightest take a loue to the other lyfe which is to come Consider how this lyfe was gyuen thee as it were a shippe for to carry thee like a trauayllour throughe the tempesteous seas of this worlde wherein thou wert to endure many daungers to the intent that thou mightest more earnestlie desire the other lyfe which is the sure harborowgh and glorious hauen of heauen If this lyfe shold haue bene all prosperous pleasant it wold so haue drawâ—â— a man to the loue and likinge thereof that he wold quyte haue forgotten the veariâ— true lyfe for the which he was in deedâ— created But the miseries which thou sufferest and the difficulties which thou endurest and arâ— compassed aboute withall doe inuite thee to the loue of heauen The paynes which thou abidest here coÌ„pell thee to make haste vnto God The afflictions which thou doest here suffer what doe they seeme to crye and calle vpon thee but that thou sholdest not loue this miserable lyfe Cast not the ancker of thyne harte vpon such moueable and vncertayne coÌ„modities as this lyfe bringeth forth It is for thy benfite that God doeth compasse thee aboute with so many miseries to the end that thou sholdest keepe in memorie and haue alwayes in thy mynde that this is not the lyfe which thou wast created for Here art thou made subiect to contynuall contention trouble to the end that by thy conqueringe of them thou mayest get a crowne of glorie He wold haue that this lyfe shold be paynefull vnto thee and full of busines for asmuch as thou being by nature a frend and a louer of rest and quyetnes thou sholdest take pleasure and delighte in the true rest of heauen IT IS NOT SVFFICIENT onlie to knovve that there is a God but requisite also for vs to vnderstande all such particularities as his deuine Maiestie vvill gyue vs leaue to knovve CHAP. 15. MYNE eyes doe now beholde thee and I doe pennance in ashes sayth holie Iob vnto God Synce thou wast made to knowe God open thyne eyes to the end thou mayest know hym Of the knowledge of God cometh the knowledge of thy selfe and by the knowing of thy selfe groweth the knowledge of God and therefore sayed Iob Myne eyes doe beholde thee and for that cause in ashes I will doe pennance By thy knowing God thou arte moued to reuerence him and if thou knowest him not thou doest aâ— he doeth that passeth by a greate Prince and for wante of knowing him passeth by him without any reuerence gyuen him The poore country man meeteth with the King in the fielde and talketh with him and doth no duetie vnto him because he knoweth him not Marueile not that the holy men of old time did so humble them selues when they came before the presence of God for they knew him to be the Kinge of heauen and therefore they fell flatte prostrate on the grounde before him and doe thou most hartely pray vnto God with teares that he will gyue thee the grace to know thy selfe Doe not thou deceyue thy selfe by thinking that thou doest fully know God when thou doest but knowe onely that â—here is a God and beleeuest that which holy Church beleeueth A rude rusticall â—heepeheard that neuer wente further then his flocke and his sheepe cote may haue 〈◊〉 certayne grosse knowledge of the kinge when he heareth other men reporte of him that he is rich and mightie and hath â—ower to punnish others whereby he conceyueth some reuerence ought to be gyuen him If thou doest know no more but that he is God thou wilte make but small accompte of him but thou must knowe also that it is he which doth minister iustice and that doth punnish thee when thou offendest to the ende thou maiest feare him â—hou must knowe his great mercyes to the â—ntent thou mayest put thy confidence in â—hem thou must learne to know the great â—reasures which he hath in store for his frendes that thou mayest thereby the rather fullfill his will Thou must further also consider his great goodnes that without any merite or desert of thyne or without any neede that him selfe had of thee came of his owne voluntarie good will to seeke thee and with his infinite greefe and paynes to redeeme thee because he did so dearely loue thee Consider also his greate power his wisdome and his infinite greatnes by all which thou mayest gather occasion to reuerence him to feare him and to serue him If thou beleeuest God to be good seeke with all diligence after that goodnes and all that which thou knowest to be in him God wolde not haue any other beastâ— offred vp in sacrifice to him then such aâ— did ruminate or chue their cudde which is mente by such men as doe contiÌ„nually meditate in their minde and reuolue by contemplation the perticularities of such thinges as God hath created that by those meanes they may come to the more perticuler vnderstanding and distinct knowledge of our Lorde Labour to knowe thy God and thy Lord. It is written that the eyes of a wyse man doe stand in his head VVhich is not ment by the bodely eyes for both the eyes of the wyse man and of the foole too doe stand in their head but it is ment by the eyes of our vnderstanding which the wyse man hath alwayes fast fixed in that head â—hich is by the Apostle sayde to be Iesus â—hrist hym selfe VVilt thou know who God is beâ—olde who thou art by hym and beholde â—ho he is by thy selfe Thou must take â—way the earth whiche the loue of the â—orld hath set before the eyes of thyne â—nderstandinge yf thou wilt knowe him Before that God made hym selfe â—nowen vnto Moyses he commaunded â—ym to plucke of his shoes God will neuer â—t thee knowe who he is except thou first â—emoue away from thee all thy worldlie â—ffections VVhen our redeemer did reueale his â—lorie vnto his
his Father in the garden and at many other tymes the Euangelistes doe tell how he went alone for to pray the conuersation of many is noysome and therefore must thou flie from the tumulte and sturre of much people VVhen Adam was alone in Paradise he was gratefull to God and to all his Angels and fearefull to the deuill but after â—hat he was accompanied he loste many a â—enefite whereof company ministred the â—ccasion The prophete Dauid sayeth I â—eperated my selfe by flying away and I â—emayned in the wildernes Elias being alone was fedde with bread â—rom heauen and being amongest a greate â—ompany he colde scarse get whereof to â—ate VVhen man is alone he fyndeth â—eauenly consolation but in the compaâ—y of men he looseth the bread of heauen â—he Children of Israell did neuer eate Manna vntill that they were passed thâ— redde sea which be the perturbations oâ— this present worlde And if thou couetest much the company of men thou mayest happely thereby loose God make not thou so litle accompâ— of God as to loose him for so small a commoditie as the company of this worldâ— doth yelde thee SILENCE IS A GREATâ— keeper and maynteyner of deuotion â— religion and therefore they that obâ—serue it not but are full of vvordes dâ— make avvay for the deuill to hâ—â— them and can by no meanes be perfecâ— religious men CHAP. 20. SILENCE is the best keepâ—â— of iustice sayth Esay He thâ—â— is not a louer of silence aâ—â— solitarines shall neuer be 〈◊〉 perfect religious man Saint Iames sayth thâ—â— whosoeuer thinketh to be a religious maâ—â— and refraineth not his tongue his religâ—â—â— will be to hym but vayne and of no effeâ—â— for whatsoeuer is gotten by prayer is 〈◊〉 agayne by babblinge and much speakinge Silence is the best keeper and maynteyner of deuotion doe not maruayle if thou doest finde thy selfe often tymes colde in thy deuotions if thou doest vse to spend much tyme in superfluous talke and idell wordes Thou must learne to holde thy peace if thou wilt looke to profit for why did God almightie bestow on thee but one tongue two handes but because thou sholdest speake little and doe much God hath ordeyned for thy tongue two dores to kepe it in with the one is of flesh which be thy lippes the other is of harder substance more stronge as bone which be thy teeth to the intent that being so kept it sholde neuer speake vpon any superfluous cause but onlie when necessitie inforceth and gyueth occasion If thou be a busie talker and full of wordes what els art thou but a citie without a wall a house wiihout a dore a shippe without a stearne a vessel without a couer and a horse without a bridle VVhat hast thou gotten or what canst thou keepe if thy tongue be alwayes looselie walkinge And if that parte be no better garded the deuils who are thy mortall enemyes will easelie enter into thee and robbe away from thee all the good that thou hast gotten together Thy death and thy lyfe doe both stand in the handes of thy tongue Holie religious men haue alwayes highlie esteemed silence and haue taken great paines to mainteine it in them as the vearie key of religion lest they sholde haue lost with much talkinge that which they had bene longe aboute in gettinge Esay sayth silence and hope shal be your fortresse silence gyueth a great grace vnto all maner of vertues Zacharias after his longe silence receyued at gods hande S. Iohn which signifieth grace If thou doest holde thy peace and keepe silence thou shalt the sooner receyue the grace of God As the pot that is couered will sooner be hoat cause the liquor that is in it the sooner to boyle theÌ„ that which is vncouered by reason of keepinge in the vapors so if thou doest keepe thy mouth shut vp close by silence thou shalt the sooner waâ— warme and feruent in deuotion and gods seruice If thou wilt not learne to holde thy peace thou shalt neuer learne how to speake Of the good man the scripture sayth thus he wil be solitarie and silent and will haue regarde vnto hym selfe He that holdeth his peace goeth alone bethinketh hym of his owne estate and maketh his contemplation of heauenlie thinges and despiseth the thinges of the earth He that keepeth silence with more ease doth liftâ— vp his harte vnto God Saint Iames sayth let euery man be slow to speake and readie to heare They falle quickelie from the state of perfection that breake silence and vse many wordes Euen as when you shut a conduytes mouth where water passeth the water will strayght wayes mounte vp on highe so yf thou shuttest fast within thee the good spirite of deuotioÌ„ by silence thy prayers shall the sooner ascend vp on highe vnto God and thou shalt the better feele within thee what sweet taste thy deuowte prayers doe bringe vnto thee and by as many idle wordes as thou spendest thou doest as it were by so many smal water streames sende forth agayne the deuotion which thou before receyuedst And so many dores doest thou leaue open to thyne enemy that gyueth good watch vpon thee as thou vsest to speake lighte wordes and vayne It is written He is lyke vnto a citie that is vnwalled that can not refrayne his spirite by keeping silence The citie of our soule muste needes suffer many mortall woundes when it is not defended by the walles of silence Nabuzardam brake downe destroyed the walles of Hierusalem robbed the temple and caried the people captiue to Babilon which the deuill attempteth to doe by thee as often as he seeketh to make thee breake thy silence that so he may robbe thee and make spoyle of the temple of thy conscience and bring thy soule prisoner into the confusion of BabiloÌ„ which is hell it selfe Set then good watch abouâ— thy walles lest thou be robbed spoyled by thyne enemies THE GOOD SERVANTES OF Iesus Christ ought to flie idell talkâ— vvhich breedeth much daunger anâ— detriment to the spirituall lyfe and gyue them selues to the contynualâ— exercise of godlines and pietie CHAP. 21. OF euerie idell worde shalâ— thou gyue a reckeninge iâ— the day of iudgement saitâ— our Lord. Our harte is likâ— vnto a peece of wax thaâ— with colde groweth to 〈◊〉 hard and by heate waxeth softe and tendeâ— agayne and when it is once softe it receyueth the printe of the kinges owne Image Thou must stop thyne eares from hearinâ— vaine and idell wordes for they coole anâ— harden thyne harte And if thou doest 〈◊〉 keepe thy selfe well from hearinge theâ— thou shalt not profit much in the seruicâ— of God Holie and spirituall wordes inflamâ— the harte accordinge vnto the sayinge 〈◊〉 the prophet Thy worde O Lord is fierie In the day of Christes resurrectioÌ„ the two disciples that went trauaylinge by the way toward Emaus talkinge with our Sauiour had their hartes inflamed
from thee the vayne cares of this worlde The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute and to vse a good dexteritie in delyueringe of hiâ— message and soliciting the same and not to faynte in his sute vntill he haue brought that to passe that he cometh for And so must thy prayer be not slow but dilligent not warme but feruent and fierie And although thou be not heard at the very first yet thou must be importunate persâ—â—er still callinge as the holie disciples did that continuallie perseuered in prayer Make meanes vnto those that be in fauor with the greate kinge that they may speake vnto hym for thee and be thy daylie intercessors as they vsuallie doe that haue any sute vnto any temporall prince Call earnestlie on our blessed ladie the mother of God for to helpe thee and all the holie Saintes of heauen Our Sauiour teacheth vs howe we ought to behaue our selues towarde him in the parable of him that asketh three loaues of breade of his frende where he sayeth vnto him that if he wolde not gyâ—e him that which he asked of him because he was a frend yet at the leastewyse that he sholde gyue it him because of his importunitie Our Lorde wolde haue thee to be importunate and doth sâ—ay his hand from gyuing thee that which thou demaundest to make thee to perseuer in good and that thy merite may thereby be increased that so thou mayest be made worthy to receyue that which he meaneth to gyue thee which is more then thou doest aske of him and although that God doeth knowe in all thinges our necessitie yet wolde he haue vs to sende our messenger of prayer vnto him because his will is that we shold be delyuered from our temptations by â—hat meanes It is necessarie for thee to praye not because thou sholdest make God to know â—hat which he knewe not before nor for â—hat he sholde chaunge his determination â—y thy prayer but onely that by thy prayâ—r thou sholdest vse those meanes by which God determined to gyue thee that â—hing which thou desirest of him Thy prayer presenteth vnto God thy â—ecessities it humbleth thyne harte it deâ—yuereth thee from euill it moueth God â—o shewe thee fauor and reconcyleth thy â—oule vnto him Prayer ouercometh and conquererh â—ll thinges It ouercometh men as it appeaâ—eth by Dauid Iudith and Iudas Machaâ—eus who all ouercame their enemies by â—rayer It ouercame the fire when it burâ—ed not the three children that were put â—nto the fierie fornace at Babilon It ouerâ—ame the water when Moyses by prayer â—ade the redde sea to open and deuyde â—â—t ouercame tyme when Elias did thereâ—y make it to rayne or to leaue rayning as it pleased him It ouercame the body when Moyses continued fortie dayes and fortie nights without eating or drincking onely susteyned by the helpe of prayer It ouercame death as is manifeste in Ezechias who beinge adiudged by God his sentence to dye did get by prayer dyuers yeares of lyfe It ouercame the cloudes in as much as Elias by prayer caried the cloudes from the sea vnto the lande It ouercometh the heauens as appeareth by Iosua that by prayer made the soonne and heauens to stande still and moue not and aboue all this prayer is of that force and of that effecte that it ouercame God him selfe Moyses prayed vnto God and he straight wayes made answere vnto him saying Let me alone that I may reuenge me on them God doth here confesse that he was holden backe by the prayer of Moyses since he willed him to let him be reuenged of his people Our Lorde sayeth All that you doe aske in prayer you shall obtayne Seeing then that prayer can so much preuayle in all troubles afflictions temptations and tribulations take it for thy sure shilde for without it shaâ—te thou neuer get perfect victorie EVERIE THINGE DOTH naturallie tend vnto his proper ende and the ende for vvhich man vvas created beinge God hym selfe he ought to despise all vvorldlie thinges that mighte dravv him from the right vvay vnto hym and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after CHAP. 37. I AM both beginning and ende sayeth God The riuers doe all come forth of the sea and doe thether returne agayne and all thinges doe naturally craue their proper ende and â—â—re by nature holpen towarde it And as â—od is our sea from which we came and â—he very center whereunto we tende our â—oules by nature must seeke vnto him and â—â—bor to come vnto him as to the very end â—or which they were created Our soule can finde no resting place â—ere in this present lyfe for God him selfe â—ust be the rest thereof as the vttermost â—â—nde of all that it seeketh after and the very cause of the creation thereof God hath made vs for the loue of him selfe and therefore our harte must needes be vnquyet vntill it may attayne and come vnto him All thinges hath God created for man and man hath he onely made for him selfe It is a thinge much to be marueyled at that all the creatures that God hath made doe those thinges that they are created for and onely man is a rebell vnto God and endeuoreth not to come vnto the ende that he is ordeyned for God created not thee for the earth but for heauen he made thee not to the ende that thou sholdest seeke after worldlye thinges as the finall ende of thy creation but that thou sholdest onely seeke after him The beastes of the fielde which 〈◊〉 hath ordeyned for the earth doe carrie their heades downe looking alwayes towarde the ground but man whom he hath created for heauen he hath made to goâ— strayght vpright that he may beholde heauen vnto the which he belongeth and towarde which he dayly sholde drawe Be not thou to much occupied in the wayâ— thether neyther be thou disquieted in tâ—â— iourney hence let not thy reason be confounded with to much busiyng thy selfâ— aboute these corruptible worldly thinges but set thyne harte vpon the lande of tâ—â— liuing the very proper country in deeâ—â— where thou mayest enioye thinges 〈◊〉 â—â—biect to any corruption make no accoÌ„pt 〈◊〉 these thinges visible but lift vp thyne â—â—rt vnto things inuisible Labor earnestlie 〈◊〉 come vnto the ende that thou arte orâ—â—yned for VVhie did God create thee â—â—t onely because thou sholdest enioye â—â—m Let it be therefore thine whole studie â—â—d labor to attayne to hym as to thy most â—â—ppie end The Prophet Dauid made his deâ—â—unde who shall ascend vp into the hill â—our Lord Or who shall rest in his holie â—â—ce He answered hym selfe agayne â—â—ight wayes saying He that hath not reâ—â—â—ued his soule in vayne And that thinge â—â—wayes receyued in vaine which is not â—â—rcysed to the end that it is ordeyned 〈◊〉 thou sholdest in vayne buy a garment â—hou woldest