soule Giue to thine enemies being hungry foode being naked and needy clothes and almes and so shalt thou make of this poyson compounded with these good receiptes a wholesome medicine against many noysome diseases CHAP. 9. Selfe-loue is the bane of many Christian vertues GEt thee out of thy countrie and from thy kinred and from thy fathers house saith the Lorde vnto the Patriarch Abraham All earthly affections must bee renounced least thou beginne to like more thine owne than the thinges of Iesus Christ. For the desire of thinges inuisible and heauenly renounce the loue of visible thinges Plucke ill weedees by the rootes that they spring not againe Selfe-loue it peruerteth iudgement dimeth the light of reason darkneth the vnderstanding corrupteth the wil and shutteh the doore of saluation against vs it knoweth not God and forgetteth the neighbour it banisheth vertues affecteth honour and loueth the world He that so loueth his life shall loose it The roote of all iniquity is selfe-loue Esau Saul â—ntiochus they found no place to vnfained repentance though they sought the fauor of God with teares the reason is because they more esteemed their owne losse than the offending of God Seeke therefore GOD in all thy workes and put thy trust in God onely Selfe-loue is as the heart in the body which ruleth and guideth the flesh the fynewes and the vaines of man Why giuest thou thy selfe so to the immoderate desiring of honour riches and delights but because thou laborest of selfe-loue To contemne a mans owne selfe is a gratefull thing both to God and man He that loueth himselfe more than God his maker or Christ his Sauiour is like a traitor that deserueth to loose both life and goods If selfe loue haue the dominion ouer thy soule thou doest what thou wilt but not what thou shouldest and is for thy behoofe thou art blind and vnworthy to haue any credite giuen vnto thy wordes Renounce thine owne will If that would beequiet and keepe her place thou shouldest bee quiet and not be so torment in minde Follow not thine owne will and there will be nothing to torment thee but vntill thy will bee vtterly consumed looke to bee tormented by the fire of Gods wrath Why halt ye between two opinions you cannot loue God vnlesse you forsake your selfe There be certaine precious stones which if they touch some kind of metall doe loose their vertue and by some other againe they encrease the same Loue is such a precious iewell for beeing fastened vppon thy selfe it looseth his vertue but fixed vpon God it is most glorious and of infinite vertue Because thou shewest thy selfe so familiar to thy selfe thou louest thy selfe so much but wouldest thou be more familiar with God by faithfull praier and meditation thou wouldest loue God more and thy selfe lesse than thou dost a great deale A man bread and brought vp altogether in a simple cottage is so blinded in iudgement that hee will praeferre his rude home before the most princely pallace in the world so for that thou acquaintest not thy selfe as thou shouldest with the house of God thou more esteemest a present trifle than the infinite treasures laide vp in heauen for such as loue God If the Apostle did so loue Christ that hee could say that nothing should seperate him from the Loue of God which is in Christ Iesus our Lord maruel not that the same Apostle did say Our conuersation is in heauen Greatly familiar was the Apostle with God and little with himselfe therefore hee loued God much and himselfe but little Let thy mind runne still vpon God euermore thinke vpon him by some deuoute prayer or meditation this if thou doe vse from time to time it is vnpossible but thou shouldest loue God seeing thou art come vnto the knowledge of him Two loues doe build two Citties the one is the loue of God which bringeth the contempt of thy selfe the other is the loue of thy selfe which causeth the contempt of God Betweene both these that is betwixt God and thy selfe standeth thy will whereby the nearer thou art vnto thy selfe the farther thou art from God the nearer vnto God the farther thou art from thy selfe Had not these two pronownes Meum Tuum Mine and Thine so much bene vsed in our mouthes so much discorde as there is had neuer bene in the world But because the most part doe more loue their owne than the publique commoditie there be so manie defectes in euerie common-weale The Apostle saith In the last daies shal come perilous times For men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parentes vnthankefull vnholy c. And of all these euiles here mentioned selfe loue is set in the fore-front as the cause and originall of them all Nothing so hurteth a man as the hauing of his owne will Take away this foundation and the walles of worldly vanities whereunto thou art giuen will fal downe flat vnto the ground CHAP. 10 It is the part of the seruantes of God to denie themselues Iâ— any man will come after me let him deny him selfe take vp his crosse dately and follow mee saith the Lord The way to come vnto Christ is to conquer thine owne will to suffer tribulation with patience and not to seeke thine owne profite and commodity The true seruant of God hunâ—eth not after his owne commodity but for the glory and honour of God him selfe In all thy workes studie to please God and from his hande thou shalt receiue the greater blessing Let him be the beginning and ende of all thine actions least thou loose the fruit of thy labours Selfe loue is a most deadly plague Hee that seeketh himselfe spoyleth himselfe Good workes done in the Lorde they reioyce the conscience enlighten the vnderstanding and be recompensed with new blessings from God aboue Many doe despise outward things which they possesse and yet for all that attaine not vnto that perfection which the Gospel requireth which consisteth in the denial of a mans own selfe and of his will The seruant of Iesus Christ ought not onely to make light account of temporal goods but also to contemne himselfe least he bee hindered in the way that he walketh Let him learne by the grace of the holy spirite to ouercome himselfe that hath learned before to despise the things of the world This is the perfect denial euen for a man to denie himselfe from the bottom of his heart and not to seeke consolation in any creature If thou seekest any priuate or temporall commoditie surely thou art not throughly motified neither shalt receiue any spirituall comfort from the Lord. Many that haue had some zeale and ioy of the spirit at the first haue continued in that good course but a litle while they haue begunne with heate but they haue gone forwarde but coldly They sought in their prayers their owne consolation
is good and will yeelde fruit but if it be drie it affordeth none at all If the though bee good it ministreth good matter vnto the will to take holde of which beeing maintained and holpen forwarde with vnderstanding doth bring forth good desires from which good workes doth proceede Thou must not continue in euell thoughts which the Lord cannot abide as appeareth by the prophet Ieremiah How long shall thy wicked thoughtes remaine within thee So long as the Gentiles were mixed and remained with the people of Israell so long was God absent from them and would not speake vnto them at all So God hee will forsake thee if thou allow any place for euill cogitations in thine heart When a litle sparke of an euill thought doth catch hold in thy mind thou must not blow on it to kindle it thereby least afterward it grow into a fire vnquenchable to consume thee withall The silke wormes bee at the first but little graines like vnto Mustarde-seede but by the carrying of them about in womens bosomes they doe gather an heate whereby they come vnto life and so proue wormes Pewaâ—e that thou sow not the seedes of sensuality in thy corrupted imagination least by the heate of naturall concupiscence they proue wormes to gnaw thy conscience into peeces Nourish not thine euill thoughtes with the heate of worldly loue neither let thy consent yeeld vnto them least thou be deceiued and perish with au euil death CHAP. 26. Idlenesse is the enimie vnto godlinesse IDlenesse bringeth much euell saith the wise man Aboue all thinges shunne thou idlenesse as the mother of vices the stepdame of vertue Idlenesse it is nought else but the death and graue of a liuing man If God would not that man at the first beeing created in originall righteousnesse and endued with so many excellent graces should lead his life in idlenesse thinkest thou that thou art Idlely to passe-away thy time beeing enuironed with so many enemies The Lord tooke Adam and put him into the Garden of Eden that hee might dresse it and keepe it But Adam euen in that estate of his was foyled through the malice and subtiltie of Satan and thinkest thou a weake and wicked man liuing idlely in pleasures to be safe Man is borne vnto trauell as the sparkes fly vpward as Iob saith c As God hath giuen the birde two winges to flie with-all so hath â—â—e giuen thee two handes to worke withall The birder will not shoot at a bird while shee flieth but when she siâ—tâ—th still The Diuell then seeketh to oppugne and ouerthrow thee not when thou art occupied but when thou art idle Bee alwaies there fore doing of some good least when thou art idle thou bee ouertaken The vessell that is employed to some vse and full already it can receiue no more into it and the minde that is full fraught already with good thinges hath no roome in the same for idle wicked cogitations Vnlesse it be empty either wholy or in part the enimie of mankind Satan can put nothing thereunto The running water it bringeth forth the best fishes but the standing water as marrishes lakes and such like they engeder froggs and serpentes and the fish that is within them is vnsauory and daungerous to bee eaten So long as thou art idles what bringest thou forth but idle or dishonest and euil cogitations Shunne thou idlenesse as thou wouldest the plague vnlesse thou wouldest be taken prisoner by a number of sinnes So long as Dauid was kept occupied by the persecutions of Saule hee committed none adultery but when hee sate quâ—etly and idlely in his pallace he then defiled himselfe with the wife of another man Solomon also so long as hee emploied his time in building of the temple hee abstained from many thinges but beeing idle from great affaires hee fell and was foiled with outragious wickednesse The Children of Dan they destroyed the citie Laish with fire and smote the people with the edge of the sworde while they sate quietly gaue themseleus vnto idlenesse Idlenesse it is the nourisher of carnall vices Shunne thou idlenesse and thou shalt easely destroy many a dishonest motion in the minde in cutting of all entrance of idle thoughts by godly businesse When the righteous Iaakob fled because of his brothers wrath wisedome she led him the right waie shewed him the kingdome of God gaue him knowlede of holy thinges made him rich in his labors and made her pains profitable saide the wise man The way vnto heauen is ful of trauaile and continuall occupations of holinesse and vertuous exercises If thou hadest in remembrance that one day thou shalt giue a straight account of all the time thou now mis-spendest thou wouldest endeuour with might and maine to loose no time at all The spirit of God sheweth it selfe to all men where that is there if none idlenesse Solomon praiseth a good 〈◊〉 wife among other thinges because she eateth not the bread of idlenesse By idlenesse time is lost which is a most precious thing Gather the Manna in the week daies that thou maiest rest when the Sabaoth day doth come take paines and trauaile while thou art in this life that thou maiest rest and take thine ease while the great day of of that eternall Saboath shall appeare The slothfull will not plowe because of winter wherefore shall he begge in sâ—mmer but haue nothing If thou passe thy time heere in idlenesse looke to famin for foode and be the meate of Satan in the infernall pit Idle persons that stood still and did not worke bee reproued in the Gospell The land that lieth idle and is not tilled husbanded it bringeth forth thistles and thornes as by experience wee doe see Beware of idlenesse if thou doe not thou wilt bring forth no goodnesse but much euell to tâ—â— dishonour of God and hurt of 〈◊〉 I wil thou shouldest affirme that they which haue beleeued in God might bee careful to shew forth good workes saith the Apostle And I must worke the workes of him that sent me while it is day saith our Sauiour Christ Employ therefore the ground oâ— thine heart vnto holy and good exercises that in the ende thou mayest reape the worthy fruite of thy labours CHAP. 27. Good words are not onely to be done but they must also zealouslie be done BE not slouthfull to doe seruice be feruent in Spirite seruing the Lorde saith the Apostle God requireth feruencie in good workes More account doth God make of one houre spent in godly zeale than of a thousand coldly consumed in his seruice For GOD regardeth more the zeale than the time in working whereby thou maiest perceaue that in a little time thou maiest gaine much The theefe which did hang on the crosse by our Sauiour Christ if you consider time serued God but a moment as it were and yet in that short time he came into the euerlasting fauor of
then it were good policy for thee to procure their commendation and to be counted for a Saint but sure God onely and thy soule must enter into an account of matters together it were vaine to procure the praises of men on thy behalfe vnto God For God wil not require their opinion concerning thee say they what they will God will not referre himselfe vnto their sayinges but vnto thy owne consience If all the world say thou art a Saint and deseruest glory what wil that auaile thee afore God which will iudge thee according to the constitution of thy consience Againe though all men do condemne thee and God be thy friende what can their obloquies hurte For he whom they reproue is not approued of God nor what they allowe is acceptable before him The iudgements of men are vaine for they knowe neither what men thinke nor what they deserue they see not the inward thoughtes of the mâ—nde and therefore be commonly deceaued they cannot giue grace much lesse glory to any man neither is it in their power either to condemne or to saue thee I say vnto thee as the truth is were all the men in the world thine assured friendes they all could neither prolong thy life halfe an houre nor deliuer thy soule from the streight iudgement of God How much better shal it be at the point of death to haue God on thy side then to haue spent thy whole life in the seruice of a king or other princes of the world who though they loue thee much yet can they not help a whit at that extremitie Listen therefore vnto me and afflict not thy selfe if thou doe thy dutie howsoeuer men murmur against thee labor not to please the people neither seeke their praises in this world for it tendeth al vnto vanitie and losse of time But turne thy selfe vnto GOD and labor with all thy strength to serue and please him turning away thine eares from the rumors and vanities of this vnhappy world CHAP. 8 The reproches of the world must be contemned AS touching me I passe verie little to be iudged of you or of mans iudgmeÌ„t He that iudgeth me is the Lord Therfore iudge not before the time vntil the Lord come who will lighten things that are hid in darkenes and make the counsels of the hearts manifest then shall euery man haue praise of God This said the Apostle despising the iudgements of men inasmuch as God is priuie to the hearts and condition of euery man he can search the hearts and reines At the houre of death it wil appeare who is the good or the euil man Let this therefore moue thee to giue no heed to the wicked iudgements of men but to please God They which runne a race regard not what euery one doth say but what their iudgement is which must giue the rewarde Whose example may teach thee not to care for the praise or disprayse of men but altogether to bende thy selfe to please God the supreame iudge If thou take paine for his glory he seeth it doubt thou not and from his hand thou shalt receaue a croune of righteousnes Loue the truth and care not what men say who are moued oftâ— through loue or hatred yet wot they not what is in man be not moued neither take it greuously though some haue an euil opinion of thee Art thou better than Christ himselfe Read the Gospel and there shalt thou finde written that of some he was called a Seducer a Samaritane one which had a diuel some said this man is not of God because hee keepeth not the Sabboth Others sayd how can a man that is a sinner doe such miracles Insomuch that as Iohn doth testifie there was a diuisior among them If then so diuerse opiniâ—â—s Wâ—â—e sparsed abroad of our Sauiour â—hrist who knew no sinne but was very holinesse and goodnes it selfe why art thou so proud being indeedeful of imperfections that wouldest haue al men praise thee as thou dost If the iudgements of men were so contrarie about our most innocent Lord and maister what reason hast thou to wish that al men with one mouth would commend thy dâ—ings If many praise thee which art notwithstanding a weake fraile vessel let it not grieue thee if some againe speake il of thee There is no man so holy whose life wil be commended of al men nether is there any worke so righteous but wicked persons wil murmure against the same It were a foule error not to follow vertue because of the contradictions of men Goe thou about the most holy worke that may be and thou shalt be sure some will speake against the same now if thou art so light as to esteeme what men saie assure thy selfe nothing thou wilt do that shal please God That blinde man which sate in the way toward Iericho crying vnto the Lord for helpe wanted no reprehenders notwithstanding the more he was rebuked the more ernestly he cried The mouthes of the wicked by no meanes can be stopped they will speak Which being so draw neere vnto GOD abide in the pathes of righteousnes perseuere in a good thing and regard not the wordes of idle persons whose manner is sinisterly to interpret the meaninges and doings of their neighbours Thy time is lost if curiously thou marke what men do say Labor therfore that alwaies thou maiest please God and doe his wil. for al the rest is but vanity vexation of the spirit CHAP. IX To be praised of men is a vain thing TAke heed that ye giue not your alms before men to be seene of them saith the Lord And although in an other place our Sauiour doth likewise say Let your light so shine before men that they may see your good works yet his meaning is not that we should therby seeke our praise but the glory of God and therefore hee addeth immediatly And glorifie your Father which is in heauen He which doth good workes that he may be praised seeketh the glory of himselfe and not of God God doth not forbid that we should do good workes in the sight of men but he would haue the intention to be good He forbiddeth thee to seek thine owne praises and willeth that in the good things which thou dost the glory of God should be sought of thee If thou measure the treasure of good workes by the tonges of other men it is no longer in thee either to keep or to forgoe the same Keep secret the riches of vertue by thy selfe except thou wouldst that flatterers should bereaue thee of them quite Ezechias that shewed his treasurs to the King of Babilons messengers was greuously punished for the same Publish not abroad the good workes which thou dost neither seeke the praise of men least God he punish thee for a vaine and arrogant man Seeke not the reward of wel doing in this world least thou leese the reward of eternal
life Bee careâ—ul that the righteous iudge saie not hereafter vnto thee Thou hast thy reward Couet not to be iustified of men for vaine is al commendation of man if thy conscience accuse thee for wicked before God Trust vnto it vnlesse thou fly the praises of men thou shalt both easely bee deceiued also go without the reward of thy workes Be not delighted nor moued with the commendations that men do giue thee nor with the fauour of great men for they are vaine and deadlie things which separate from the true felicitie Passe not greatle what men say for a good man hath more care of works then of wordes Onely the good worke is that which is to bee commended He which hâ—Ì„teth onely after words shal in the end find nothing but bare workes but a worke done in the Lord shall of the Lord receaue a reward If thou waiâ—h thy life by the tonges of men looke neuer to be quiet and thine owne man The righteous man is not moued with faire wordes but seeketh onely to please God Returne into thine owne conscience there shalt thou finde what manner of man thou art euen a weake person and a sinner who shortly â—ust leaue the world At the time of which thy departure it shal appeare how vaine the praises of men bee Couet not to be in the mouthes of men for with fained praises they deceaue the man which is desirous of vaine glory It is but a vaine ioye which is not builded vppon a quiet and pure conscience As gold is tried in the fornace so is a man tried in the mouth of his commenders The gold is tried in the fornace and that which is not gold turneth into smoke and finders so vertue passing through the fornace of praise if it be false it consumeth and commeth to nothing but if it be true it increaseâ—h together with the praise If thou seekest the praise of men vertue will shunne thee and if thou waxest proud when thou art praised â—hou dost banish vertue The Babilonians when they heard â—he sound of musick fel downe and â—orshipped the golden image so â—he coueters of humane praises they 〈◊〉 down worship the image of sin The manna which the Isralites â—eserued for any of the weeke daies contrary to the commaundement of GOD it was ful of wormes and stank but that which they gathered as Moyses bad that stanke not neither was there any worme therein The weeke daies signifie as I take it the time of this present life Al the workes which thou dost in the world â—o be praised of men they are al lost and stinke but that which is laid vp against the feast of eternal glory they shal appeare exceeding good and receaue a reward due vnto them Keepe them therefore against the Sabboth of eternall glory God comaunding that the stones wherof the alter was made should be rough and not hewen by the toole of man did insinuate thereby that what good thing thou dost it should not be done to be seene of men but to please God the stone is not polished on the out side but onely that it shine in the eies of men Take heed that thou do nothing to please man withall But endeuor to please God alone to serue him in the in ward paite of thy soule Flie vaine praises vnlesse thou wilt fal into hypocrisie CHAP. 10 The glory of this world is a vaine thing GIue the glory to the Lorde of Israel saith the Scripture The glory that is due to any good work God himselfe â—oth chalenge as the auctor and principal cause of that good which thou dost worke Take heed thou take not that glory to thâ— selfe which God wil not giue to another A foule euil is vaine glory much hurt to a spiritual man is brought by selfeloue Fly from vaine glorie as from a Basiliske which if vpon the sudden â—t thee beholde his very sight wil beâ—eaue thee of thy life but if thou see him first by knowing that it is too much vanity to seeke after glory to thine owne workes then shalt thou get the perfect victory Let God be praised in his workes not man who is but a vile instrument of his mercy Shall the Axe boast it selfe against him that heweth therwith or shall the saw exalt it selfe eagainst him that moueth it saith the Lord The praise of the work is not to be ascribed vnto th'instrumeÌ„t but only vnto the master that worketh with the same If thou dost any good consider how thou art but th' instrument wherwithal God he worketh and alwaies take heede that thou take not vnto thy selfe the glory belonging only vnto God The apostle hauing mentioned the manifold labors which he had endured coÌ„cludeth Yet not I but the grace of God which is in me Those 24 Elders in the Reuelation Fel downe before him that sate on the throne and worshipped him that liueth for euermore cast their crownes before the throne The like do thou lay thâ— glory of thy good works at the seen oâ— Christ saying with the prophet Rot vnto vs. O Lord not vnto vs but vnto thy name giue the glory Thou hast wrought all our workes for vs O Lord sayeth Isay When Samson gloried of his victory which God had giuen him saying With the â—aw of an â—sse are heapes vpon heaps with the â—aw of an Asse haue I slaine a thousaÌ„d men he was so humbled for that pride that forth-with he had almost died for very thirst Daniel recordeth that while Nebuchad-nezzer was saying Is not this great Babel that I haue built for the house of the kingdome by the might of my power for the honour of my maiesty A voice suddenly came downe from heauen saying O King Nebuchad-nezzer to thee be it knowen Thy kingdome is departed from thee That holy man Iob did thinke it a great sinne If a man did kisse his hand which thou dost when thou gloriest and boastest thy selfe for the good which thon hast done The hand of Moses to the sight was whole sound but he no sooner had thrust it into his bosome but behold it was leprous as the snow Though thy workes are to sight neâ—er so sounde and godly yet if they â—e donne for vaine glory sake thou â—halt perceaue when thou fallest into a due account with thy selfe that they be polluted with a most filthie â—eprosie What has thou which thou hast not receiued O Israel one hath destroied thee but in me is thin helpe saith the Prophet If thou looke backe vnto the time passed thou shalt finde that much thou hast done for which thou maiest â—ustly be ashamed If thou behold the time present thou shalt find thy selfe in a place of banishment enuironed about with manifolde dangers If thou foresee the time to come there wanteth no matter of feare if thou consider the heauie iâ—dgements of God hanging ouer thine head for
thy sinnes Thou shouldest rather feare and tremble in this vale of teares than be ioyfull vaine glorious for thou knowest neither how acceptable thy works are in Gods sight nor yet how long thou shalt continue in doing wel Let him that thinketh he standeth take heede lest he fail saieth the Apostle If thou do vainly boast of the glory giuen vnto thee of God thou shalt be depriued of the same So saith the writer of the â—salmes In my prosperitie I said I shall neuer be moued because he gloried in himselfe he had a shameful downefal as himselfe doth say Thou didest hide thy face and I was troubled If thou doest any good at al it is by the power of God why then braggest thou in those good thinges which are not thine They be the foolish virginâ— without oile in their lampes which seeke the vaine and outward glory of this world If thou dost glorifie thy selâ—e thy glory is not worth a strawe If the Angels of so great honor and excellenciâ— in heaueÌ„ do seeke onely the glory of God how much more ought vile mortal man to humble him by renouncing al vain glory Learne miserable man to be lowly in heart that thereby thou maiest get fauour before GOD which through pride and vanitie the wicked Angels haue forgon CHAP. XI Vaine glorie is to bee eschewed HE that reioyceth let him reioyce in the Lord saith th' apostle Reioyce not of thy works for all the glory of the seruant of Christ should rest in God alone Despise the vaine glory of this world if thou desirest to haue more grace before the Lord. The more shouldest thou feare that thou proue not vaine glorious the more zealous thou art of the glory of God Vaine glory ariseth of some good thing but it goeth not away with that good but mightilie encreaseth For as God of his goodnes fetcheth good out of euill so the Diuel thorough his naughtines draweth euill out of good For out of a good work he draweth vain glorie that the worker may attaine no reward at Gods hande When thou thinkest thou doest much thou doest but a little in respect of other holy men The thing which semeth white compared with snowe wil straight appeare in a manner blacke If thou wouldest calle to remembrance how great thinges holy men of God haue suffered and with what austeritie of life they haue humbled their bodies thou wilt say thy selfe that little thou hast donne Acknowledg thine owne imbecilitie and how weake thou art neuer so vainely doe thou vaunt thy selfe Let not this vanitie moue thee vnto good workes neither looke for a rewarde from men The wind-mil wil not turne about nor grinde the corne vnlesse a gale of wind doe driue the same about so many wil not grinde the corne of good workes except they be moued there-unto by the winde of vanitie Thou leesest the price and praise of wel doing if onely vanitie moue thee to do wel And albeit thou do all which the lawe commaundeth yet â—hat hast thou whereof to boast â—hen yee haue don all those thinges â—hich are commaunded you say we are â—worâ— profitable seruants saith Christ 〈◊〉 thou shouldest al thy life long serue â—OD yet still thou shouldest thinke 〈◊〉 vnprofitable For wouldest thou more exactly â—eigh these thinges with thy selfe â—ou couldest not but see that very â—â—ten thou hast offended God And â—en and not afore hast thou donne 〈◊〉 when thou art of opinion that â—â—ou hast done nothing Destroy not the fruite of thy labours either consume thy sweate in vaine â—od he knoweth and that much betâ—â—r than thou whatsoeuer thou doest â—nd what thy workes deserue hee â—â—ill not leaue a cup of cold water â—iuen of thee to the least of Gods â—hildren vnrewarded Then why praisest thou thy selse 〈◊〉 thou ignorant that so doing thou â—halt haue no praise of God Take 〈◊〉 selfe but for one altogether vnâ—â—ofitable and so God hee will take â—ee for one of his profitable and â—erfect seruantes If thou praise thy selfe thou shalt be dispraised though afore thou seeâ—mest to be worthie all praise commendâ—tion If thou thinke thy selâ— vnprofitable thou shalt forth with beâ— profitable though afore thou weâ—â— worthy all blâ—me and reproch It is necessary to call thy wits toâ—gether To forget thy good deedes it is a good thing If thou haue thy sinnes in obliuion which thou ought est to haue in continuall memorie why hast thou not the good which thou hast done in obliuion alâ—o He lâ—ieth vp a good treasure which forgetteth his good deedes The Saintes in olde tâ—â—e did labor much to call backe their sinnes into remeÌ„braunce and therefore they were humble But the Pharisie through pride dâ—d cast away himselfe euen when he seemed to be most thankefull vnto God If thou praise thy selfe both God will abhor and men will hate thee If thou wouldest haue thy deedes to be great count them but small else can they not be great Therefore in all things be thou lowlie before God and so thou shalt receiue the greater grace at his haÌ„ds CHAP. 12 They which would bee great in this world are become vaine men BE not highe minded but feare If thou wouldest bee great in heauen be litle in earth Thou hast knowne many which haue been great and mighty in this worlde whose memory now is buried with their bodies How many great Prelates and men of power haue there been whose vanitie is vanished like the smoke of whom no man now hath any care at al Dead they are and others occupie their places which neuer thinke whether their soules be either in ioy or paine Why seekest thou rule and to be of power Why dâ—sirest thou to be great in this world â—aue not others been in thâ—t state which thou labourest for and hath not the world forgotten them Dost thou not consider the ende of them That which came vnto them happen wil vnto thee for the world will not leaue his old wont Thinke how they did rise and againe how they did fall and that their fal was the greater the higher they aspired Hee whom those great men contemned in their life doth either bury them with dust or tread vpoÌ„ them lying in the graue RemeÌ„ber how in that state which thou desirest others haue been whose names thou knowest not and the worlde hath so forgot as if they had neuer been and touching their bodies they be reduced into dust and ashes Respect not so much the time present as to come neither esteeme the honor which this world doth offer thee but marke what wil followe afterward Fasten thine eie vpon the thinges which will ensue after this short life and liue content in that state or condition whereunto God hath called thee Thinke not through the instinct either of Sathan or of the worlde how thou wilt serue God in an high calling better than in a low degree Honor blindeth the eyes of men-Greate men
thou wottest not when death will approch Make haste and be diligent in thy busines for now the time draweth â—eere wherein thy life shall be examined and according to thy worke such shall your wages be The Falcons towarde night bee greedy and labour eagerly for their pray for it is too late for them to pray when the night once commeth Remember thou likewise how the time of thy working in this life iâ— but short and that it is meete that thou vse all earnest painefullnesse to come vnto heauen by sighing mourning and praying vnto God It is a wonder that thou canst be so negligent hauing as thou hast one foot in the graue If thou be negligent in seeking the saluation of thy soule it may be affliction may come vnto thee as came vnto that Leuite which would needes goe on his iourney when the day was farre spent contrarie to the minde of his Father in law wherby much trouble came vnto him and his But out of hande art thou to reconcile thy selfe vnto the Lorde and whoseuer shall hold thee backe or hinder thee heare him not least death happily oppresse thee and thou be made to take vp thy lodging in that obscure place of the infernall spirites and so canst not reach at all vnto thine owne home which is heauen toward which thou art bounding Rise therefore in time and go forward to the vttermost of thy power in reconciling thy selfe both to God man if thou purpose to rest in the house where thou wouldest bee least death at any time ouertake thee on the sodaine CHAP. 39. Though repentance at al times pleaseth God yet it is not good to prolong the same vntil the houre of death BEhold now the time accepted beholde now the day of saluation and in al things we approue our selues as the ministers of God in much patience in afffictions in necessities in distresses so saide the Apostle vnto the Corinthians In the time of thine health tnrne thee vnto God for when the floudes of many waters doe compasse thee about on euery side that is when the stormes of great sorrowe shall come vppon thee and the feare of death bee present afore thine eies hardly shalt thou truly turne vnto the Lord. Assuredly hardly shalt thou at thy death drawe neere vnto God if all thy life thou hast keept thee from him God he saith In an acceptable time haue I heard thee and in a day of saluation haue I helped thee The day of saluation is the state of the life present therefore suffer it not to slip for in the same though it bee neuer so short by vnfained repentance thou maiest com vnto heauen To all thinges there is an appointed time and a time to euery purpose vnder heauen There is a time to weeepe a time to laugh The time that wee haue here to liue is the time to weep and to repent in Which repentance prolong not vnto the houre of death hardly then shalt thou finde fauour which hast contemned the same all thy life afore And who will not think that the feare of hel torments which iustifieth no man rather than a true faith in Christ whereby we are saued driueth a man to weepe shed teares at that time The passions of melancholy doe more strongly worke in the minde of man then doe those which come of any pleasant and delectable cause Now if a short delectation doth hinder the vse of reason much more wil an extreame sorrowe confound the iudgement especially the sorrow and horror of death which is so terrible and so doth darken reasoÌ„ within thee that hardly if at all shalt thou turne thee vnto God hauing serued the world all thy life afore Adde hereunto that thine vnderstanding cannot at one time perfectlie beholde two sundry and diuers obiectes yea at the houre of death dolors will so oppresse thee that very hardly thou shalt so much as lift vp thine hart vnto God The wise man saith d Man is not Lâ—â—douer the spirit to reteine the spirit neither hath hee power in the day of death An habit is such a qualitie as hardly can be remoued Sin wherein thou hast beene inured shall hale thee on the one side and greeuous tentations shall oppose themselues against thee on the other Those whom Sathan hath giuen ouer while they were well he will eagerly assaile when they are greeâ—ously sicke knowing that then â—hey bee either woone or lost for euer Besides tentations at the houre be deceiued then trust in no creature at all Wherin dost thou trust o mortal maÌ„ Trust not in thy strength seeing as valiant champions haue been whose names are not so much as thought of now adaies The wise man saith The mightie shal be mightely to rmented there is no cause therefore why thou shouldest vaunt of thy great might It is great folly our life being so short to build stately pallaces when our forefathers conteined themselues with meane cottages The Prophet Ieremiah saith Woe vnto him that buildeth his house by vnrighteousnesse his ChaÌ„bers without equitie Take not pride in thine horses pompously be trapped nor in the vaine pompes of this world seeing God he saith Woe to them which are at ease in Zion trust in the mountaine of Samaria which were famous at the beginning of the nations the house of Israel came vnto them Set not your ioy in banqueting and feasting but marke the sentence of God against Balshazzar the king of Babilon and remember which God saith in an other place Woe vnto them that rise vp early to follow drunkennes and to them that continue vntil night til the wine do inflame theÌ„ And the harpe viâ—l timbrel pipe and wine are in their feasts but they regard not the worke of the Lord nether consider the worke of his handes Trust neither in the nobilitie of thy birth noâ— in the beauty of thy body seeing the Scripture saieth Fauour is deceiptfull and beauty is vanitie Trust not in thy knowledge for no man in this world knoweth more than the very Deuil doth yet cannot al his knowledge deliuer him froÌ„ the paines of hel Trust neither in the nimblenesse and agilitie of thy body not many other such graces for euen many brut beastes in these thinges do farre exceed thee Asahel that was so light on foote as a wild Roe hee lost his life by following after Abner A miserable thing is it to set the heart vpon such thinges for al is vanitie and very foolishnes Great rashnesse is it to giue sentence before thou haue heard both parties If thou iudge the things of this worlde to be good why doest thou not thinke the thinges pertaining vnto God to be good in like wise The men of the world they pronounce senteÌ„ce in fauour of the world approuing greatly the mucke of this earth because they neuer tasted the good things of the spirit They deeme the world to be
Little knowe the men of this world what they say when they iudge the yoake of Christ sharpe and soure and their wordes are so much to be waide as the wordes either of a blind man that will iudge of colours or of him that will condemne a way aâ—â—l which he neuer went not yet knoweth But seeing all the Saintes of God haue carried vppon their shoulders the yoake of Christ and haue by experience found the same to bee light more credit is vnto them to bee giuen than to those men whosoeuer they are which neuer did vndergoe the same No man euer hath taken vpon him this yoake of Christ but he hath confessed that the same was light againe no man will say it is bitter and intolerable but hee that knoweth not what it meaneth This wil they testisie to bee true who laying aside the burden of sinne by humble confessing them vnto the Lord haue fouÌ„d theÌ„selues so lightened as they seemed foorthwith to be rapt vp into the heauens If such comfort cometh vnto vs by forsaking of sinne howe much greater will the consolation be in proceeding forwarde in the holy exercises oâ— most Christian vertues For of one good deede thou shalt not be called good but of many actions The habite of vertue it commeth after thou hast first seuered thy selfe from euill and exercised thy selfe in godly vertues And by proofe thou shalt sinâ—e that wel it will goe with thee when thou feelest the true comfort of the soule by going forwarde in the way of the spirit The natural man perceiueth not the things of the spirit of God of many good things is he depriued O that but euen a little thou hadest tasted the ioy of the holiâ— Ghost thou wouldest soone take the things which seeme so sweete here in the world for very soure and bitter Seeing the yoake of Christ is so sweete and the yoake of the worlde so burdensome take vpon thee and that cheerefully the yoake of the Lord so at the length thou wilt say that both nowe it doth and hereafter it will go wel with thee CHAP. 13 In all our troubles we must make recourse vnto the Lord COme vnto me al ye that are wearie laden I will ease you saith the Lord If thou forsake God and runnest backe vnto the worlde looke not for any comfort in thy troubles So long as thou obeiest the desires of thy minde and the world so long assure thy selfe no consolatioÌ„ wil come vnto thee That good woman Mary Magdalene when shee was comfortâ—â—sse she came vnto our Sauiour Christ into the Pharisies house and had her sinnes forgiuen her but desperat Iudas flying vnto men hanged himselfe afterward in desperatioÌ„ Here you may see that wiser waâ— that woman than Iudas the Traitor they had both offended and both confessed their sinnes but better did she for her selfe in flying vnto the fountaine of comfort than the foolish Disciple which leauing his life sought his own death If a picture that sometime was faire and perfect afterward becommeth soule and spotted who better canne restore the same to the former integritie than the painter which first made the same So if thy soule be defiled with the spottes of sinne who better can reforme it than God himselfe which created the same after his owne likenesse Be take not therefore the reformation of thy soule to the worlde for it cannot mende but empaire yea vtterly destroy the same Beleeue not lies but turne thee vnto God the fountaine of all mercy Hee that wil aske an almes of a poore man when a rich man that is both able and willing also to giue is present is a verie foole No creature is so rich that it can comfort thee but God onely heerein is most liberall Turne therfore thy praiers vnto him and cast thy heart vpon his kindnesse who is the true quietnes consolation Seeke vnto thy Sauiour Christ as the doue sought vnto the Arke of Noah But hang not vppon this worlde as the rauen hanged vppon carion The doue founde no rest vntill she returned vnto the Arke againe If thou wouldest inwardly be comforted in thy soule fly the outwarde consolation of the body If thou hungrest after Christ hee will fil thee with the bread of heauen Happy is he that setteh not his heart vpon any creature but dedicateth himselfe and al his works vnto the Lord. One thing is needful vnto thee Is it not better to ioine thy selfe to one than to many Let others seeke if they wil varietie of things external seeke thou that one thinge which is spiritual and with that be content Of one al thinges proceede and not that one thing of many By seeking these visible thinges while thou thinkest to finde rest in them thou forgoest the things which are truely good if thou turne thy selfe vnto transitory goods thou shalt leese trust vnto it the good thinges in deede and finde thy selfe incombred in many troubles but if vnto God the soueraigne good thou turne thy selfe then shalt thou in him finde quietnesse â—nd a plentifull heape of all good thinges Seeke the water of life to refresh thy soule whithall at the fountaine which by no possibe meanes can bee dried vp For better is one dropp of heauenly consolation than all the floudes and streames of worldly pleasures The men of this world they seeke for quietnesse in thinges that bee out of quiet and for continuance in things transitory Let them therefore take to themselues the dignities of the world but let it be as a shielde vnto thee to make recourse vnto God and in him to repose al thy trust and confidence CHAP. 34. The comfort of this world as they are not true so neither be they of continuance I Haue seene the wicked strong spreading him selfe like a green bay tree Yet he passeth away and loe hee was gone and I sought him but he could not be founde saith Dauid The righteous haue been counted for dead in this worlde like the treeâ— in winter whose vertue remaineth hidden in the rootes Therefore in the sight of the world they seemed fruitelesse and good for nothing but the sommer being come their vertue flourisheth and then will they shewe themselues in their glorious array The floures appeare in the earth so shall the iust say when gloriously shining as the Sunne they shal bee presented before the God of heauen Trust not the greene and goodly hew of this worldly vanity which soone vanisheth away loue not the world which thou seest to passe away so swiftly Salomon saith As the whirl wind passeth so is the wicked no more As a thunderclap which maketh a great noyse in the ayre and as a sudden shower of raine which soone passeth away and by and by the day is cleare again such is all the pomp and show of this world it no sooner commeth but it is gone again Loue the life which is eternall which enioying
tasted the pleasures of the same but it leaueth them comfortlesse This knewe the Prophet Baruch right wel when crying out he said Where are the Princes of the heatheÌ„ such at ruled the beasts vpon the earth They that had their pastime with the fouls of the heauen that hoarded vp siluer gold wherin men trust make none end of their gathering For they that coyned siluer and were so careful of their work whose inuentioÌ„ had none ende are come to naught and gon down to hâ—l other men are come vp in their steades Soone passed the glory of this worlde from them euen as in a moment What brought their great promotion in the world vnto them but a miserable death and infamous ruine The glory of the worlde it passeth soone away the goodes thereof are like floures that soone doe vade to which small trust is to be giuen for they will sooner be gone than you would thinke If thou be exalted one high take heede thou be not throwen downe againe as the hangmaÌ„ vseth to deale with condemned persons Know you not how the worlde dealeth so with such as it doeth aduance That great whore af Babylon spoken of in the Reuelation of S. Iohn vaunted her selfe exceedingly of her soueraigne prosperitie in the worlde but when shee thought her selfe most sane she tooke a shamefnll faâ— That couetous rich man also as we read in the Gospel after S Luke he gloried immoderatly in his riches but straight away God said vnto him O foole this night will they fetch away thy soule from thee then whose shal those things be which thou hast prouided The children of Israel were scattered abroad throughout al the lande of Egypt for to gather stubble in the steeâ—e of strawe Al men do seek for riches al men are obedient to mony and in this respect no friende is known and after they had sought about they were well dribasted for their labour so done they might bee throwne out of that ioyfull paradise euen as the prophet Ieremy doeth say Mine enemies chased me sore like a bird without cause Worldly pleasures great promotions what are they but a baite many times laied by the Deuill or his instrumentes to bring vs into his snares When the world doth make much of thee then doth it hunt after thy soule vnlesse thou take the better heed thou wilt soone be taken with the deceipts of the same Contrarily God when he inuiteth vs he seeketh our welfare And although his call is very sweet kind yet heard is it not many times because the loue of the word shutteth the gates against him And seeing that great is the sture and noyse in the soule of a sinner maruell it is not if the knocke of the Lord bee not heard within The spiritual crying is the earnest desire of the soule and the godly praâ—â—r vttered with zeale strength of the mind Moses prayed and though his lips went not at all yet the Lorde saide vnto him Wherfore criest thou vnto me Hannah the mother of Samuel she praied vnto the Lord yet did her lippes onely moue her voice was not heard Lord thou hast heard the desire of the poore thou preparest their heart thou benâ—est tâ—ine eare to them saith Dauid Great is the noyse and cry among them that giue themselues to the matters of this world the desires of promotion they alwaies make a foule sturre and therefore no maruell if the noyse of God bee not hearde in an house so ful and so oppresâ—ed with disordered appetites which can neuer be satisfied according to that of Horace The more they drinke the drier they are For the thirst of couetousnes is neuer quenched Content thy selfe with that thou hast considering both the shortnesse of this present life the poor estate of Iesus Christ this will cause thee to keep all the vnquiet appetites of thy mind in peace and tranquility Driue from thine heart the loue of this world so with Iâ—b thou maist say Thou shalt call me and I will aunswere thee CHAP. 22. The wicked are made of but the godly are persecuted in the world IF ye were of the worlde the world would loue his own but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you saith the Lord It is no new thing that the wicked do persecute the good and worldly men the seruantes of Christ. For so persecuted was Abel of Caine Isaac of Ismael Iakob of Esau Ioseph of his brethren Anna of Peninnah Dauid of Saul Helias of Iezabel The vertuous life of the children of God being a secrete reprehension of the wicked behauior of vngodlie persons what maruaile if the wicked through â—atted doe pursue the good The saintes in this worlde may not vnfithe be compared vnto babes dead borne who bee readie to be borne away and buried so soone as they are borne but the vngodly are like those children which come into the world aliue and therefore it is a place for them to liue and deale in The theeues which breake by night into a house to robbe they will first afore other things put out the light that they bee not discried so deale wicked men with the godly who are the light of the world For euâ—ry man that euill doeth hateth the light Dauid through spirituall ioy leaped and danced before the Arke of God and Michal Saules daughter despised him in her heart for so doing It is the custome of naughty persons to scorne at the actions of well disposed men So wickedly were the people inhabiting within the land of Iudah giuen that they were so farre from building the temple of the Lorde according to the expresse commaundement of King Darius that they hindered that good worke and discouraged such as set their handes therunto Euen so doe the men of the worlde at this day they will neither doe that which good is themselues nor further them that would but so much as in them lieth hinder all good actions and enterprises But the true and godly Israelites were not discouraged for all this but went forward in the businesse of the Lord They did the worke with one hand and with the other helde the sword This example may teach thee not to giue ouer a good worke for the malice of il men but to prâ—ceede in the race of true religion and in the exercise of vertue defend thy selfe in patience against thine aduersaries whosoeuer they be It is an argument that thou art not good if thou canst not quietly put vp il patience my friend it will doe thee no hurt but it maketh greatlie for thy commendatiâ—n For as it redounâ—eth to thy discredite when thou art extolled of the wicked so it is to thy great prayse when the vngodly and none else cannot abide thee Then is our life commendable
when it is discommended of ill men and they are to bee praysed which vile persons dispraise It is no reproch at al vnto the light that the Battes and Owles cannot away therewith Yee are the children of the light sayeth the Apostle to all good christians What communion hath light with darkenes knowledge is contemned of the ignorant and fooles despise wisedome and instruction Therefore let not the childreÌ„ of the light be grieued though they be hated and persecuted of the sons of darkenes If blind men iudge amisse of colours the blame is not to bee laid vpon the colours which may be good and beautifull but vpon the censurer which lacketh iudgement To bee praysed of the vngodly is to bee dispraised and to bee dispraised of them it is hie commendation So then to despise iniuries and reproaches it is a signe of a minde that is rightlie noble He that is slow to anger is better than the mighty man and he that ruleth his owne mind is better than him that winneth a citie saith SalomeÌ„ Vertue it withereth without an aduersary True loue it is fixed in the bottom of vertue and is tried by affliction The patient man is the Lord of himselfe He that knewe of what loue to vsâ—ward God sendeth tribulation doutlesse he would receaue it with a gratefull heart AduersitÃe it is the good gifte of God sent of his maiestie to such as he liketh and loueth wel for the setting out of their soule A sicke man impatient causeth a Physition to be rigorous If thou chafe at the bitternesse of the medicine thou doest but augment thy paine but that which is taken with a willing minsd it hurteth not The chiefest part of wisedome is patience And yet maruell it is that rather thou haddest to abide without God than to suffer somewhat If thou desirest health neuer wrest the rasor out of the Chyrurgions hand Flie not the troubles which make for the welfare of thy soule abide aduersity if thou desirest health The Apostle saith Blesse them which persecute you Blesse â—say and curse not And again Wee are euill spoken of and we pray we are persecuted and we suffer it Saile thou with a contrary wind as Christ sayled vpon the crosse wheÌ„ hee praied for his enemies did good to his very persecutors As for the wicked they suffer also much persecution and troubles because the pleasure of God is that of the torments of hell they shoulde haue some taste in this present worlde If thou see a man to bee grieuously offended for the affliction that is laide vpon him assure thy selâ—e it is a signe of his farther troubles in the time to come But if he thank God for the same then know againe that his defects shall bee put away and his rewarde shall be very great The chosen and elect people of God they are patient in troubles A most acceptable sacrifice vnto God is patience in aduersity tribulation Be therefore of a patient minde if thou be sad to day thou shalt be glad to morrow if troubled to day thou shalt bee comforted the next day Bridle thine anger and lay a bitte vpon thy tongue for breaking oâ—â— into intemperate speech Take not aduersity too greeuously and drowne not thy selfe in a litle water When thou hast humbled thy bodie with fasting releiued the poors by thy liberalitie and showen other fruites of a penitent soule little shall all this profite thee afore God 〈◊〉 thou be carried away with the vaine prayses of men Patience is like a treasure hid in the field where patience is there is silence but the impatient man troubleth many with his wordes He that can bridle his tongue is a prudent man and worthy all prayse and the more thou dost sacrifice thine heart vnto God the more acceptable shalt thou be in his sight Haue thou patience therefore assure thy selfe that all things shal bee remedied in time To conclude Be thou faithful vnto the death and I will giue thee the crown of life sayeth the Lord CHAP. 24. The world is not to be accounted of FLie out of the middest of Babel saith God The worlde is â—ul of confusion there little order is but exceeding horror there golde is more esteemed than vertue and transitorie things preferred afore spirituall riches So full of confusion is the worlde that it exalteth the wicked and casteth downe the good The world promoteth Iudas but keepeth backe the vertuous from preferment He that well considereth the confusion and disorder of the world will neuer set his heart thereupon The pleasures and comfortes of the worlde they bee more noysome than the waters of Ierico more changeable than the moone Hardly shalt thou go forward in the way of godlines liuing in the same Abraham looking toward Sodom and Gomorah and toward all the lande of the plaine sawe the smoke of the lande mounting vpp as the smoke of a furnace And hee that looketh into the world aduisedly shal finde from thence the smoke of pride and vanitie and the flame of disordinate concupiscence to arise Holy and good men the nearer that they drawe vnto death the more earnest they bee about al good workes They which were to eat the Passeouer did first circumcise themselues according to the commaundement of the Lord If thou circumcise not thine heart from the inordinate loue of this world and the delightes of the same looke not to haue anie taste of the spirituall comforts of the soule If thou haddest come lying vpon a low and moist flower and one should tell thee if thou remoue it not it will â—ot and putrifie wouldest thou not for the preseruation of the same remoue it into some higher roome But God himselfe in his worde hath warned thee not to laye â—hine heart vpon the lowe and base thinges of this earth but to place the same vpon hie and heauenly matters and yet wilt thou not harken vnto his wholesome counsaile CHAP. 25. The world neuer keepeth at a stay THou hast made the lande to tremble and hast made it to gape heale the breaches thereof for it is shaken sayeth the Prophet The very change of the worlde were there nothing besides weâ—e sufficient to cause the same to break into splintes and peeces God himselfe the master workeman of al doth tell thee how heauen and erth shall passe away And S. Iohn saith The world passeth away the last thereof â—onors vanities do fal and alter euery moment Consider how great the chaunge is The monarchy of the worlde began â—irst with the Assyrians from thence it came vnto the Persians from the Persians vnto the Grecians and from the Grecians vnto the Romaues and from the Romanes it is nowe come vnto the Almans Now if the Empire which is the chiefest place of honor hath so often been changed from one people to another nation where can you finde in this worlde any thing
should continually prepare our selues to dye MAN that is borne of a woman is but of shorte continuance and full of trouble Are not his dates determined The number of his monethes are with thee O Lord thou hast appointed his boundes which hee cannot ouerpasse saith Iob The houre of death is vncertaine neither know you what houre your master will call you vnto account Because the houre of death is vncertaine wee should presume that our life may soone bee ended and that the last houre is still at hande And herein as in al other thinges the Lord God hath dealt most mercifully with vs in keeping from our knowledge the houre of death to the ende wee should liue with more purity of heart and soule As wee are sound at the houre of death so shall wee be iudged and for somuch as euery moment wee may dye let vs liue in all innocencie that when wee are to giue vp our account we may bee found good seruantes The more zealous should you bee in doing well the more vncertaine you are when you shall forsake this world whereunto continually you ought to be prepared If many now offend God hauing the houre of death hidden from their eies what wicked â—â—reches woulde they proue if they knew of a certaine that their daies were many The vncertainety of the houre of death it bridleth many from committing sinne who if they knew that they should liue many yeares would wrap and defile themselues with most lothsome wickednesse Againe though the vncertainty of death reclame not all men from their sinnes yet maketh it many not to continue still and perseuere in vngodlynesse If a man might knowe assuredly the houre of his death yet is it plaine that hee could not know it but vnder one of these two conditions to wit either that hee should dye suddenly or else haue some certaine time after appointed and praefixed him to die in Now if hee knew that his death were sudden and so defer his repentance vntill then it were a daungerous thing For hardly can hee truely repent which repenteth suddenly Againe if hee knew his time of life to bee long then it may bee thought he would take more liberty to sinne putting-off the reformation of his wicked life vnto the last day Both which are very daungerous and inconuenient for the saluation of man Therefore to deliuer thee from both these daungers the all wise God hath so ordained that the houre of death should bee alwaies kept from thy knowledg that suspecting death alwaies to bee nigh at hande thou wouldest alwaies liue in the feare of God and bee thankefull to his Maiesty for this so singuler benefite of concealing the houre of death whereby as with a spurte he pricketh thee on to follow practise the works of godlinesse Besides God would not haue thee to know the houre of death because thou shouldest learne to liue for the benefite of others and not to thy selfe For a publique benefite is alwaies to bee prefered afore a priuate Diddest thou knowe that quickly thou shouldest die many good workes thou wouldest leaue vndone which might bee profitable to the common-weale and thy study would bee of thine owne saluation neglecting without the more grace of God the profite of thy neighbour Aud what more If many did knowe beeing sicke that their sicknesse were not vnto death surely neither would they hartely turne vnto the Lord by repentance nor doe those workes which Christians are to doe But now many lying greeuously in paine vpon their bed they turne vnto the Lord God knowing themselues neere vnto death which questionlesse they woulde not doe if they knewe they should liue still and not die Last of all euen for the preseruation of Christian peace and concorde among men God would not haue vs aforehande to knowe the time of our departure out of this world For did wee know that yet many yeeres wee should continue heare there would follow or bee nourished stil in vs hatred desire of reuenge and such like sinnes againe did we know that very speedely wee should die we should be euermore sad and full of melancholy passions and so be vncomfortable to our selues and to all such as are about vs. All which doe violate the common peace and fellowshippe of man Seeing therefore by this vncertainty of our life God hath prouided so well for the benefite both of our selues and of others there is great cause why for the same wee should thanke him loue him worshipe adore him that onely euermore CHAP. 33. The remembrance of death is a goodly medicine against the feare of death THough a man liue many yeares and in them all he reioyee yet he shal remember tbe dayes of darknesse saieth the Preacher Death would be vanquished as he doth approch if it were well thought vppon afore neither is there any thing that from death better may defend thee than after God the continuall memory of the same A wise mans life is the meditation of death and vnworthy is hee all comfort at the houre of death which hath beene forgetfull of death in the daies of his life Death though it seeme contrary to life yet hath God appointed the same to bee a meane whereby to attaine vnto life And Christ hath made death so sweet for vs that laying aside the name of death it is become the iustrument of life inaâ—â— much as thereby wee attaine vnto the true life in heauen in such wise as that which before his glorious resurrect on was very death is nowe life life I say to the good but a gate of eternall death vnto the wicked Death it is the ende when the valieant soulders receiue their pay and the cowards are dimissed with shame According to the diuerse liues of men a diuerse rewarde is giuen to men by death If thou forget death then will death forget thee It is the chiefest point of Philosophy to bee still occupied in the meditation of death The Niniuites hearing the sentence of death pronounced against them by Ionas the prophet straight did humble themselues before the Lord with harty repentance Seeing therfore the consideration of death did so change the mindes of those sinners thou mayest percease the great profite that commeth to man by the same If thou thinke of death as thou shouldest tentatation cannot ouercome thee Beware thou loue not life so immoderately that in the meane while thou put death out of thy minde For then looke especially for to die when thou desirest chiefely for to liue The remembrance of death maketh a man not to waxe proud in prosperitie It is good to be ready to die before death come and to expect with patience the time that insueth after death When thou seest other men to die before thy face thinke thy selfe also to hasten toward the graue though thou maiest seeme to haue sure footing on the earth When two shippes meete vpon the sea together they that bee in the one shippe
God Doe you not remember how vpon the sudden the father receaued his prodigall son into fauor againe vpon his returne made a great feast for him and receaued him with all tokens of ioy insomuch that the elder sonne was angrie and said that although many yeeres hee had serued him yet did he neuer receiue so much as a kid from him to make merry with his friends Which his anger and indignation was altogether vndiscreet because the prodigall sonne after his fall returned most zealously vnto his father requiring pardon for his offences whereas the elder son was luke-warme not so zelously affectioned to his Fatherward There bee some young men more zelously giuen in the seruice of God than many old men And therefore the multitude of yeeres is not so to bee regarded as the zeale of the spirite Hee that is neither hote nor colde in Gods matters may easily bee seduced to offend the Lord. God saith I would thou werest colde or hote Therfore because thou art luke warme and neither colde nor hote it will come to passe that I shall spewe thee out of my mouth Of warmnesse there be two kinds one which goeth from heate vnto colde which is nought another which forsaketh the colde and draweth towardes the heate and this is good Hee that hath beene naught and beginneth now to drawe neere vnto God is not to bee rebuked but encouraged and inflamed but hee that was feruent and is now neither hote nor colde deserueth reprehension because hee declineth from the heate of the spirite vnto the colde of wickednesse This is that luke-warmnesse which the Lord so findeth fault with and vpon iust cause For it is vnmeete that hee should so coldly bee serued who with such a feruencie of loue hath giuen himselfe to serue thee Our Lorde and Sauiour Christ at his last supper saide vnto Iudas the traitor That thou doest doe quickly he burned so with desire to die for vs miserable sinners The glorious virgine Mary shee went into the hil country with hast to visite her cousen Elizabeth in which acte of hers thou maiest perceiue the great zeale of her affection Doe we not read in like sort that the Passeouer was commaunded to bee eaten In haste And did not the Patriarch Abraham runne to meete strangers that he might entertaine and receiue them into his inhabitation If thou wert to receaue a peece of mony about the euening the day beeing alreadie well spente and thou hauing some good way to goe wouldest thou not set the best legge formost and make speede that you bee not disappointed Remember my good friend what a pretious treasure thou art to receiue how far it is to the place where thou must take it vp and how short the time is limited for the attaining the same make haste therefore and loose no time least thou loose all to thine vtter vndoing O that thou couldest with the Prophet say I will runne the way of thy commaundements Thou oughtest to bee as swift and ready in the seruice of God euen as though within one houre thou shouldest leaue this world A certaine wise man thus spake his mind of Phisicke The life is short the art is long and practise may deceaue this said hee not to terrifie his Disciples from giuing their minds vnto the studie of Physicke but that with more diligence they should studie the same inasmuch as our life is short and the science very hard Be thou therefore earnest in the seruice of God because thy life is short and many things there be in the same which thou hast to doe CHAP. 28. We must not rashly resolue our selues in any thing BEleeue not euery spirit but try the spirits whether they are of God saith S. Iohn Before thou set vpon a worke consider first the qualitie thereof and thine owne strength least like a blind man thou rush vpon a thing and take a fall Many beginne the worke euen of God with great zeale but with little discretion and so in the end loose all their labour for when they should should bring it vnto perfection they faint and so repente them of their paines taken God will not that wee should bee rash in determining any matter but to doe thinges with wisedome and discretion and that before we enterprise any worke that we aduisedly premeditate The virgine mother of our Sauiour being saluted of the Angel before shee made any answere vnto the Angel Gabriel she thought what manner of salutation that should be If thou dost not consider with prudence afore hand thou must runne blindly in the darke and so the more forciblie thou fallest the greater shall be thy bruise Thinke that by howe much thy zeale is greater by so much should thy wisedome bee greater than other mens It is written to the reproach of the Iewes that they are a nation voide of counsell neither is there any vnderstanding in them Dauid in giuing too light credite vnto the false reports of Zâ—ba gaue an vniust sentence against Mephibosheth which faults diuers Princes and Prelates doe fall into by beleeuing hand ouer head that which is told them whereby manie a good man is vndone before his cause bee heard and many a poore man suffereth great wrong before hee euer know who were causers of the same The Prophet Nathan did not well in aduising Dauid to build an house for the Lorde before hee had asked counsel touching the same of God Our Sauiour Christ being chosen to be a iudge in the cause of the adultresse suspended his iudgement for a while writing first with his finger on the ground Giue not credite rashly to euery man for Hee that is hastie to giue credite is light minded and he that quickly beleeueth shal repeÌ„t at leisure Bee not moued with euerie winde neither walke thou by euery way The Apostle saith Take heede therefore that yee walke circumspectly not as fooles but as wise that yee fall not into daunger Christ saith vnto his Disciples I haue giuen you an example that yee should doe euen as I haue done vnto you Againe he saith Learne of me that I am meeke and lowly in heart Christ would that we should follow him not onely in doing well but also in the manner of well dooing for otherwise a worke morally good may bee vnprofitable for want of wisedome Greatly is Abraham commended in the Scripture for dooing with wisedome that which was enioyned him of the Lord. God commanded him to offer his onely sonne Izaacke whom hee loued for a burnt offering and he for the better performing of that which was commaunded him tooke his sonne early in the morning least his wise should haue hindered his purpose and left his seruants a farre off with the asse that they might bee no let vnto him at all insomuch that hee had put that in execution in deede had not an Angell of the Lorde called
to continue in doing well least the curse of God come vppon vs as it did vppon the vnfruitfull figge tree CHAP. 33. Perseuerance in godlinesse is necessary HE that endureth to the end hee shal be saued saith Iesus Christ Many doe begine wel but few hold out it booteth not to hau begun except thou perseuere Take away perseuerance and neither vertue shal haue her rewarde nor a good worke a recompence The friendes of Iob they begann wel in that they not onely agreede together to come to lament with him and to comfort him but also in that seeing him they wept rent their garments sprinkled dust vppon their heades towarde heauen and sate by him vpon the ground seuen daies and seuen nightes mourning without speaking any worde because his grife was very great but they perseuered not in doing the duty of friendes and therefore they were rebuked and that deseruedly of the Lord The beginings of Saule were good but perseuering not in goodnesse he died an euill death If thou despise the vanity of the world thou shalt bepursued of worldly men Many haue renounced the worlde and because they looked back as did Lot his wife vnto Sodome they both in this life were and in the life to come shall euerlastingly bee tormented Endeuour thou to proceede in that good waye where-into thou art entered Be thou faithfull vnto death and I will giue thee a crowne of life saith God Vppon the skirtes of the cheefe Priests vesture there were made Pomgranets of blew silke and purple and Scarlet round about the skirtes thereof and bells of golde betweene them rounde about Of all fruites that growe onely the Pomgranet hath a crowne on the toppe the which being the rewarde of vertue is placed amonge good woorkes which are signified by the little belles of golde they are not set in the highest parte nor in the middest of the garment because they are not giuen vnto those either that beginne well or be in the midst of well dooing but they are set in the end or lowest part of the vesture because they onely shall receiue the crowne which perseuere in dooing their duties vnto the end The tree that is often remooued dooth seldome beare fruite or not so much as that which continueth in a good soyle and being well bent if thou change thy minde from one thing vnto another thou shalt neuer bring foorth the wholesome frute of Christianitie or not so much as the constant man By exercising of good workes and adding vertue vnto vertue the very habite of godlinesse is attained There is nothing better than God and therefore the seruice of God is not to be omitted for any thing in the world The talking of him that feareth God all wisedome as for a foole he changeth as the moone saith the wise man Be not moued with euery wind The foules they fell on the carkases which Abraham was to offer vnto the Lord and troubled the good man very much yet could they not make him to giue ouer his good worke but he droue them away If busie and importunate cares doe trouble thee being about to offer the sacrifice of praier and thankesgiuing vnto the Lorde yet let them not altogether discourage thee but driue them away as Abraham did the foules but let them neuer driue thee from that which is good What booteth it to take great things in hande vnlesse thou bring them vnto a good ende Consume not thy time in beginning to doe well for feare least death doe come vpon thee and finde thee idle and out of the right way A painted image of a man that is made sitting in a chaire giueth a show to the eie as though it would rise and stand vppe but it neuer standeth it seemeth as though it would goe but it neuer mooueth And so playeth many a man that is often determining to draw toward God but yet hee goeth not vnto him at all he maketh many profers of going and yet standeth stocke still Our Lord himselfe saith No man that putteth his hande to the plough and looketh backe is apt to the kingdome of God The foure beasts mentioned in the Reuelation they neuer ceased day nor night praising and magnifying him that sate vpon the thron no more shouldest thou doe The kine that were yoaked together and brought the Arke of the Lorde from the Philistines although they had young calues yet did they goe the straight way to Beth-shemesh and keept one path and lowed as they went and turned neither to the right hand nor to the left And since thou hast taken vpon thee to carry the yoake of our Lord and to beare on thy backe the burden of his most holy commaundementes thou must not goe out of thy way neither to the right hande nor to the left though thy sensuall appetites like young children doe drawe and call thee backe againe from the seruice of God Let the loue of God vanquish naturall affection and whatsoeuer the children of the worlde doe crie and say yet passe thou forwarde as one that hath neither eares nor mouth vntill thou come vnto Beth shemish the house of the Sonne euen vnto that light eternall and incomprehensible glorie where thou shalt see God euen as thou art now seeene CHAP. 34. Tentations cannot be auoided MY sonne if thou wilt come into the seruice of God stand fast in righteousnes feare preyare thy soule to tentation saith the wise man When thou art tempted feare not for being in the seruice of God thou hast weapons appointed to defend thy selfe with all Pharao the King of Egypt did more persecute the Israelites after they made sute to goe into the wildernesse to doe sacrifice vnto GOD than euer hee did afore So dealeth our aduersarie the Diuell with vs. He plagueth him with greater stormes of tentation that is about to forsake him and to giue his minde to serue God than him whom alreadie hee keepeth in his owne possession God hee suffereth thee to fall into tentation to the end he may see whether thou wilt perseuer in that which good is or no. But beware thou consent not vnto a wicked tentation Though that fire bee striken out of a flint by force of the steele yet if there bee no apt matter vnder it for the fire to take hold on it serueth to no purpose So though the Diuell with the steele of his tentation doe strike vpon the stone of thy sensualitie yet shall hee neuer strike any fire out of it that shall doe thee harme except thou ioyne the consent of thy will thereunto Vnlesse thou bee very circumspect thou shalt soone bee deceiued For some do come to you in sheeps clothing which inwardly be rauening wolues dissembling their naughtie purposeâ— of all tentations that is the soarest because vnder the showe of vertues they faine good will being vtter enimies The rouers on the sea doe carry in their shippe with