bicause he hath promised to giue vs greater rewards in the heauenly kingdome And to this feruentnesse of charitie let vs alwayes enforce our selues For by Augustynes opinion it is neyther the great number of workes nor the long continuance of tyme but the greater heate of charitie and the better readinesse of our wil which maketh God for his Christ to accept our merites For whosoeuer doeth obserue charitie in all his actions he fulfilleth as wel that which is apparant as also that which is mysticall in Gods booke For charitie doth as it were open the mynde and maketh the louer to be loued O Lord my God thou arte charitie sayth the Apostle thou art loue which can not be extinguished Doe thou therfore lighten my hart and make it dronken in thée Wherfore am I tossed about wherfore run I from one place to another why doe I wander after many things Is ther not in thée only most holy honorable mighty glorious God y perfect possessioÌ„ y incomprehensible pleÌ„tie and y infinit aboundance of all things y are good pleasant or to be desired TheÌ„ what is more exceleÌ„t or more louely y I shuld therfore withdraw my hart from thée turn it vnto frail things coueting or desiring any maner of thing without thée or besides thée And where was I when I was not with thée Whither ranne myne affections astray when they did not desire thée onely O God of my lyfe howe vaynely is it consumed And how vnfruitfully are my dayes stolen away whilest I liued idelly vnprofitably before thée But from henseforwardes let my soule bee vnmoueably fixed in thée For euen as the harte desireth the freshe fountaynes when he is chased euen so my hart desireth to be with thée O God. Whosoeuer doth glorifie mée I wil also glorifie him saith the Lord God in the second Chapiter of the first booke of the Kings And they which coÌ„tempne me shal be dishonored For of the loue of God the zeale of y diuine honor doth ryse and procéed As also an excéeding affection to adore worship him in all things Which zeale y prophet Helie had wheÌ„ he said I am become zealous in zeale for the Lord god And y more feruently that we loue him the more entâ—…tiuely also we desire to worship him in all things yea and to enduce others with vs to the worshipping of his name For euen as God by reason of his vnmeasurable bountie his infinite amyablenesse is such that no man can loue him so much as he is worthie to be beloued but doth infinitely fayle thereof So by the reason of his maiestie dignitie and vnmeasured asured holinesse he is infinitely to be honoured So that euery man is much defectyue in doing of suche reuerence vnto him as he in him self doth deserue And here vpon the holy fathers profoundlye pondering these considerations did estéeme all their déedes conuersatioÌ„ how perfect so euer it were to be of none effect And therfore the doctors say A man shuld rather suffer death theÌ„ commit the least fault or offence wilfully For as muche as sinne in that it derogateth any thing from the excéeding great maiestie of God is a huge and vnreasonable enormitie Then if we do honor the excelent maiestie of God so much the more bicause by the beholding consideratioÌ„ of his worthinesse we are able to dispise hartily to reiect all frail vain transitorie things to the end that being vnburthened and clean dispatched of them we may attentiuely giue our selues to that pure frée entire worshipping of the same it must néedes follow that they whiâ—…h through zeale doe altogither dispyse and forsake the world shall immediately honor God with all integrytie of harte And therefore by his grace and mercies are made worthie to be glorified honored extolled with him And lykewise the lesse that a man doe occupie him selfe in many businesses so much the more perfectly he is bent vnto the onely god And so much y loftier more sincere his mynde is in the praysing of his name Yea hée may so much the more be wholly at leysure to exercise him selfe in his seruice and walke vprightly in all godlynesse Moreouer Salomon saith Honor God with all thy substance and the first fruites of thine increase If then it pertayne vnto the honor of God to offer him any parte of our outward substance it must by stronger reason appertaine more vnto his honour to refuse all worldly things fréely for the worshiping and glorifying of him and to preseÌ„t our selues vnto him with full deuotion And so do they which coÌ„tempne the world in such maner as is beforesayd And therfore to the end thou mayest vncessantly as much as in thée lyeth giue thy selfe vnto the praise worship and honour of the diuyne maiestie yea that thou mayest quyetly repose thy self in the swéet contemplation of his mercyes reioyse in his blessednesse lyke a naturall louing chylde and spend all the dayes of thy lyfe vertuously I exhorte thée my welbeloued altogither to disspyse the world and to passe ouer all the transitorie vanities thereof with a noble courage yea to goe hartily to worke in the onely honoring of god For is not the vylenesse lothsomenesse of this world infinite being compared to the highest and vnchangeable goodnesse yea doest thou not thinke it an vnworthie thing by occasion of earthly and worldly coÌ„uersation to be hyndred letted from the duetie which thou owest vnto the honour and maiestie of God â–ª and to be withdrawen from the holy exercyses of vertue and godlinesse for the moste vayne liberties of worldly conuersation and vnlawfull actions To conclude if thou doe in this maner glorifie God and dispise the world then God doubtlesse wil cause thée to be honoured excéedingly as Esay witnesseth saying if thou glorifie God following not thyne owne wayes nor yelding to thyne owne will the Lord will giue thée rest and wil fill thy soule with comely brightnesse Yea then shalt thou be much delighted in the Lord and he shall set thée vp aboue the height of the earth Wherevpon Hyllarie sayeth This doe I chieflye owe vnto God that all my power all my sences all my spirits may sounde his praise For to that end we receyued bodie and bodily members yea lyfe and soule of God that we might worship him generally with them all And therefore the Apostle sayeth As you haue giuen ouer your members to serue vncleannesse and iniquitie so now sayth hée giue ouer your members to doe rightâ—…esse and holinesse And this it is to honour God worthyly to doe for his honour whatsoeuer we may possybly doe to please him yea and yet neuerthelesse humbly to confesse that we doe nothing worthy of thankes or meryte Therofore it is written To gloryfie God as much as lyeth in vs shall preuayle with his mercy and is beyonde all prayse Deferre not then my welbeloued to geue
y feareth man shall soone come to distruction I meane not that wée ought not at all to feare our superiors since the Apostle Peter sayth Seruants be subiect vnto your masters with all fear But my meaning is that they are not to be dreaded as meÌ„ but as the Uicars ministers of God least through the fear of them we offend God by any meanes Now pray vnto the most merciful God hartily incessantly for grace to obtaiâ—… the perfection in this article héere discribed How sundrie men vpon sundrie causes and motyues doe eschue sinnes Art. 16. FUrthermore there are some which are withdrawne from vices with onely seruile feare That is with the dread of punishments and not with an affection to felicitie nor with the verie sincere loue of god These men as long as they continue suche are not acceptable to God yet such kynd of feare is not altogither vnprofitable in as much as it withdraweth from sin There is nothing that is done as it ought to bée or acceptable pleasing of God vnlesse that procéed of the charitie of God and bée done by the loue of rightuousnesse As Augustine in the xxj booke De ciuitate dei vices sayeth hée are ouercome by a laboursome difficultie Neither it is possible to doe that truly or sincerely but onely through a delight in true rightuousnesse But they which doe séeme by the meanes before rehearsed to decline from euill and to do some good things are euill and vnfaithfull seruants bicause there remayneth in them an affect to sin and a well lyking vnto things that are euil Of such kynde of seruantes our sauior sayeth to his Apostles I will not now call you seruantes for the seruaunt knoweth not what the master doeth And agayne some doe eschue sinnes in hope of rewarde and desire of euerlasting felicitie In these men the loue of God is not perfect and altogither sincere without dissimulation bicause they are bended backewardes towardes them selues beholding and thinking vpon their owne commoditie and occupie themselues most in thinking of their hyer reward But if such dâ—… more regard affect their owne commoditie then the honor of God If they be more induced by y affâ—…ctioÌ„ of priuate loue theÌ„ by the motioÌ„ of diuine charitie vnto the doing of good works theÌ„ they deserue nothing are rightly named mercenary meÌ„ Neuerthelesse it is lawful to serue god by the beholding the reward by the affectioÌ„ to heaueÌ„ly felicitie So as that honor of God be preferred before a mans owne reward that y verie reward of blessednes which is desired be ordred diposed to y honor glorie of god The which who so doth he shal not onely not be a mercenarie but furthermore a friend bicause he loueth God rightuousnesse aboue all things Whereas they which are not yet perfect are accompted to haue a beginning feare or mixed dread bicause they withdraw themselues from siâ—…s do also apply them selues to vertues partly by the feare of the punishmeÌ„ts of hell or these temporall present paynes and partly by the hope of heauenly rewardes Notwithstanding y loue of God in them doeth ouer wey priuate loue they desire the honor and glorie of God both firstly and finally And therefore they are in the state of health and grace Furthermore there are others which withdraw theÌ„selues depart froÌ„ sins do good by the onely loue of the diuine godhead the true and sincere zeale of his honor being conuerted feruently with their whole mynde vnto god And suche desire or couette nothing els at all but that God being glorious holy shuld be in all things honored loued and doe neuer think vpoâ—… the reward nor haue respect thervnto Which bow not back toward themselues but rather doe altogither dye vnto theÌ„selues to the end they may most purely liue vnto god As the Apostle witnesseth saying I liue not now but Christ liâ—…eth in me Furthermore if these men do at any time think vpon their reward and desire it that shall not procéed of inordinate backe bending towards themselues but by a charitable relation vnto God bicause it is gods wil pleasure that they shuld desire eternall felicitie as men confirmed in goodnes happely inioying God that they should most perfectly apply their whole mynd vnto his honor loue praises And so the loue of the reward shal not repugne the perfection of charitie These are the friends sonnes of God whose minds are coÌ„uerted into the most pure affects of diuine charitie and the zeale of rightuousnes And these men do in all places at all times behaue themselues vertuously bicause the reason of wel doing is vniforme pure stable in them euen as God him self being the perfect loue the zeale of verie rightuousnesse the presence of the diuinitie the loue of purenes the mightie affection of diuine honor the wel pleasing of good honest things of all vertues Now then my welbeloued brother flye from vice and exercise goodnes rather by the most pure loue of god the zeale of equitie affection to purenes then either by feare of paynes or respecte of rewards And if thou haue not yet attayued y perfectioÌ„ prâ—…y vnto god therfore in the mean while flie from sins At y leâ—… by fear of eternal daÌ„pnatioÌ„ the loue of the heaueÌ„ly blessednes That we are not able in this life fully to comprehend the enormitie of sinne Art. 17. AS Augustine speaketh in the xxj booke de ciuitate dei the payne eternal punishmeÌ„t which is apointed for temporal sins doth therfore seme hard vniust vnto mans sonces bicause in this lyfe we lacke that sence and vnderstanding of the highest and purest wisedome by the which it might be perceiued how much wickednesse is committed in preuaricatioÌ„ dissembling with god For we haue alreadie manifoldly shewed y the enormitie of sin is so much the greater as the goodnesse of God is greater before the which the frayle goodnesse is by sin preferred And lykewise y the higher Gods maiestie authoritie are which by sin are dishonoured yea how much the greater gods holines equitie be which do abhorre y filthinesse of sin And again y greater that gods charitie be towards vs the more better y his benifits be which he hath bestowed vpoÌ„ vs And biâ—…ause we are not able to comprehend in these fleshly sences natural mynde the vnmeasurablenesse of the diuyne bountie y vndiscribabe highnesse of the diuine maiestie the most cleare infinitenes of the diuine holines equitie the greatnes of the diuine loue of his benifits towards vs nay rather that we are not able with a cleere eye to behold them I do therfore certaynly beleue that we can not fully know y eâ—…ormitie of sin whilest we are in this estate Here vpoÌ„ the perfect holy men y more sincerely loftily y they did behold God in this world
suffer no tribulation it seemeth thereby that thou hast not begonne to be the seruaunt of God. Our sweete Sauiour for thâ—… recomforte of mankynde did saye as Mathew rehearseth in the eleuenth Chapiter of his Gospell these wordes Come vnto me all ye that trauayle and are heauye loden and I will refreshe you Take my yoke vpon you and learne by me for I am meeke and humble in harte For my yoke is sweete and my burden lyght These wordes our sauiour Christ spake of himselfe Wherwith we must vnderstand that the yoke of Christ is none other thing then the lawe of the Gospell or the performaunce and wary heede of Gods commaundementes By the which we are bounde vnder the obedyence of his holy will and are restreyned or seperate from this worldely lyfe And the burden of our Sauiour may be vnderstoode by the obseruation of his holy wordes And of such a yoke it is wrytten It is good for the man which hath borne the yoke euen from his youth which the reprobate doe put from them According to that sayinge of Hieremye from the begynnyng thou hast broken and cast of the yoke and sayed I will not serue So that wée maye perceyue that in effect all is one the narrowe waye and streight gate leading to saluation and the yoke and burden of our Sauiour Chryst. But then some will saye If the waye bée streyght and the gate narrowe howe can the yoke of 〈◊〉 〈◊〉 swéete and hys burden lyght Wherevnto I 〈◊〉 were that the selfe same yoke yea and 〈◊〉 selfe same wayâ—… are streight narrowe paynefull and 〈◊〉 to suche as are foolyshe vnperfect and â—…ot yet exercysed in fpirytuall lyfe nor haue yet tasted the swéetenessâ—… of the same The which neuerthelesse to the perfecte the verteous pure and Godly zeales which serue God feruently and loue him is broade easye and most pleasaunt So that that they rather runne spéedely theâ—… walke leasurely therin Wherevpon the holy and 〈◊〉 Prophete confessed sayinge I haue runne all the wayes of thy comaundementes whiles thou hast dylated and enlarged my harte And agayne I haue walked at large sayth he bicause I sought out thy commaundementes To conclude 〈◊〉 lykelyhoode nor no forme doth more delectably or readily worke in mannes myâ—…de then loue For loue of his owne proper nature and reason enclyneth and draweth the louer to actuall louing Wherevpon it is compared vnto a weight Now therefore since charytie is the cause gouernesse and Empresse of all merytoryous déedes the which charytie is called the lyfe of the soule and without it nothing is meritorious yt is therby euideÌ„t that y more we doo profit procéede in the loue of god somuch the more we doe deâ—…bly excercise all thinges that procéede from god Yea somuch the more we doe hartely abhorre those thinges which perteine vnto the worlde Sythens y vnto him which loueth ferueÌ„tly nothing can be more pleasant then to doo any thing that may seme acceptable vnto his beloued For true loue estéemeth nothing to be hard gréeuous rough or deadly Yea let vs consider if any payne any strypes or any woundes or death it selfe can ouercoÌ„e or daunte true harty loue surely no. For if it be perfect loue in dede it ouercoÌ„meth al things yet féeleth no paynes The loue of God is an infallyble treasure He that hath it is rytch And whosoeuer lacketh that is poore and néedy though he haue all the world at will. And therefore well doeing doth somuch the more delight the myndes of men and sinnes doâ—… somuch the more yrke and dyscontent them as they fynde in theyr hartes a perfect and sincere loue towardes God that highest and vnchaungeable goodnesse Arristotle the heathen Phylosopher confessed that it was a perfect signe or token of vertue to bée delyghted in the actyon thereof And surely true it is that the more vertuous wée béecome the more we are delighled to excercyse and doe â—…e true fruites of repentaunce Agayne As nature is the very begenning of all naturall actiones operatioÌ„s so gods greate grace workyng in vs is the verye first formall immedyate and intrusecall beginning of all good and acceptable déedes And euen as they which are naturally wel disposed doo exercise with case great delight such works operations as perteyne vnto nature so wheÌ„ a man beginneth ones to abounde in the grace of god theÌ„ he doth also daily more ioyefully with the better will exercise himself in gods coÌ„maundements good déedes And this happeneth most ofteÌ„ vnto such as are méeke humble of hart Whervpon Bernard saith Nothing is hard to the humble nor nothing vnpleasant to such as are méeke of hart And right easily are y coÌ„maundements effectually kept when that grace of God doth giue and gyde forwardnes of will obedyence with true humylitie doe appease the Iudgâ—…s indyngnation Neither can a man say that he serueth for méere necessytie when the thing which he is commaunded to dâ—… is of him right hartely loued and desired Then if we déeyely and effectually consider that it is for Gods loue that we doe such thinges as we take in hand we shall then thinke nothing to be hard or difficulte Nay rather if we should all dye for him or execute and fulfill all verteous exercyses for his sake we shall it be able to doe nothing worthy of the benifites which we haue receaued at his handes And therevpon Gregorius sayth if the mynde be ones fixed in God with a stedfast entent then we estéeme all thinges to be swéete and pleasaunt howe bytter or sower so euer they chaunce to be Yea we shall fynde greate rest and quyet in all those thinges which doe afflict vs. Futhermore it is certayne that the more a mans mynde be bent vnto any one thing earnestly somuch the more his entontions towards any other thinge be slackened and laide asyde Then euen as the louers of this world which doo altogether wrappe and enfold themselues in the desyres therof are altogether occupyed in vayne and transitory things doe as it were lothe and are weary of spirituall and godly thinges yea as they dâ—…e pray vnto God hastely and without an inwarde affection euen so those which loue GOD and doe wholly dedycate themselues vnto his seruice desyringe to cleaue most feruently vnto him and to be wholly occupied and conioyned with him doe hatefully abhorre lothe and flye from those thinges which apperteyne vnto the worlde Yea they desyre and reioyse to be vncessantly occupyed and conuersant in the prayses of God and walke in the streight narrowe way with great delight and pleasure Herevpon it is that Gregorius wytnesseth saying loue is as strong as death For sayth he euen as death doth kyll the corporall body so the loue of God dothe through the hope of eternall lyfe kyll in vs the loue of temporall delightes For he whome the charitie of GOD dothe swallow vp hym dothe it also make vnsensyble too the féelynge of anye
written Thy name and thy memoriall O Lord are in the desires of my soule My soule hath desired thée by night yea thy spyrite is in the secretes of my harte and early in the gray mornyng will I wayte for thée Herein as goodnesse is the obiecte of our appetyte and desire so since god is the highest purest vnmeasurable perfectest goodnesse so is he insinitely to be desired to be loued In such sorte that we ought beyond all comparison to loue him aboue all things And so consequently it is méete and requisite to dispyse to refuse and to caste away whatsoeuer may let foreslow or turne vs from his loue and the feruentnesse therof But the world and that which 〈◊〉 thervnto doe withdrawe vs specially let and 〈◊〉 vs from the loue and goodnesse of God as Gregorie sayeth wée are euen so much disioyned and seperated from the loue of y high God as wée are wrapped in worldly thinges delighted in base things and occupyed in earthly things For vertue is both greater and of more force when it is vnited thē when it is dispersed therfore the more that the 〈◊〉 of our mynd are dispersed and deuyded into the inordinate loue of worldly creatures the weaker also colder blynder and more vnapte they be to loue God. Wherevpon Chrysostome sayeth looke howe muche thy mynd is set vpon any thing and euen so much the lesse it is set vpon god For what are these earthly carnall things but onely heauy wayghtes and burthens which draw down the affections of mans mynd from desire of heauenly things Let vs therefore extend our whole harte vnto god Let vs be borne vnto him with our whole mynde Let him be such a cause of loue vnto vs in al other things that we estéeme no worldly creature more thē for that it may as a meane serue vs towardes the attayning of his loue That is to say so far forth as it may bee vnto vs necessarie and profitable to further vs in our way towardes the heauenly kingdome But let vs become so feruent in the loue of God yea let vs so much estéeme his most swéete and delectable loue that we may dispise all and singular other vayne and transitorie things as vyle durte So that the omnipotent and eternall God may be more precious more to be desired more gloryous swéeter fayrer and in euerie kynde of comparison better of more perfection and worthinesse thē any other thing And let any liuyng worldly creature be lothsome vnto our soules being thus occupyed in contemplation of the diuyne maiestie Let vs sée and perceyue hereby that the whole 〈◊〉 world in respect or comparison of the vndiscrybable God is but as a small title of no reputation or louelynesse Yea in such sorte that we thinke these transistorie thinges vnworthie to be looked on But that we be wholly transformed 〈◊〉 established dissolued and swallowed vp in Christ Iesus So that we may say with his holy Prophet The God of my harte and God is my portion for euer And agayne I will loue thée O Lorde my strength And as the Apostle said I know that neither death nor life nor any creature can seperate me from Gods loue Let vs but marks and behold how vyle it were for the delightes of the mortal and miserable fleshe for the prayse and glorie of men and for temporall honour and preferment to be withdrawen or foreslowed from this highest supressentiall vnchangeable and incomprehensible goodnesse of god Let vs be made heauenly conformable vnto God and deyfyed yea familiar and entyrely beloued vnto the liuing god For what haue we to doe with these earthly things we being made and created to the shape and lykenesse of the most holy Trinitie béeyng redéemed and made frée by the bloud of Christ and called to the blessed fellowship of Angels Let vs therefore dispyse all these things and let our whole occupation conuersation entention and affection be fixed and altogither reposed in him onely which is onely necessarie to bee imbrased accordyng to the admonition of Augustine Let man sayth hée if he turne any way conuert him selfe vnto him which created him for by going backe from him he waxeth cold but by turning vnto him he shall waxe warme By going backe he shall waxe dimme and darke but by turning to him hée shall become bright and shyning For euen where he receyued his creation and being there must he also fetche his being good or godly For he the Lord our God is the verie swéetnesse swéete aboue all kynde of swéetenesse Brighter then any light déeper then any secret and higher then any honour or degrée Moreouer he is that purest kynde of lyfe to turne 〈◊〉 om him were a gréeuous fall but to returne vnto him is a highe rysing or clyming To abyde in him is a certaine dwelling and to dwell in him is happie lyfe And euen as corne in the wet furrow doeth rotte and 〈◊〉 but in the rydge or higher part of the land it is preserued florisheth so our hartes if they be raysed vp to God shalt neuer putrifie nor decay But if they be ouerthrowne or sunken in earthly things they rotte and consume immediately And myne earnest desire is my welbeloued that thou doe spurne from thée and dispise all transitorie things detest abhorre all the pompe of this world for the loue of the diuyne bountie and through the affection that thou haste to procéede in the imbrasing thereof Yea and that by the desire of so contemplatyue and holy meditations thou mayest with all thy hart and mynde be giuen ouer vnto him All which can not come to passe vnlesse thou dispise all corporal delightes all worldly vanities and all thine owne desires As Cassianus affyrmeth saying our affectiōs saith he are neuer perfectly kindled to the desire of eternal things neither is our vnderstandyng euer sharpened vnto the perfect contemplation of heauenly thinges vntill the cares and desires of the fleshe bee perfectly bridled in vs My welbeloued if thou wilt be rich and a possessor of infinite goods and treasures giue eare then vnto the counsell of Ambrose He that wil sayth he possesse God let him first renounce the world that God may be vnto him a blessed possession and heritage For looke how much thou dye vnto y world so much lyfe thou gaynest with god And the more that thou lyue as to this worlde so muche the more thou dyest vnto God. To conclude whosoeuer loueth the world doeth loue an enimie imbraseth a Traytor and dandleth in his lappe an vnspeakeable daunger Wherevpon Augustyne sayde if this world delight thée thou shalt alwayes be vncleane And if thou louingly kysse the worlde he will hungrily and gréedily swallowe and deuour thée And to make an end of thys deuision wee ought aboue all things to loue God. First for his vnmeasurable goodnesse Secondarily bicause he first loued vs. Thirdly bicause he powreth so many benifits vpon vs. Fourthly
Sea which is tossed with tempestes And is passed with great daungers and many difficultyes Agayne behold the Lorde GOD with whome all thinges doe consist in an vnchangeable eternytie as the highest thinge to be séene or beheld vpwardes And the world it selfe as the lowest thynge downewardes Then consider saye they lykewyse the mynde of man placed as it were in the myddest béetwene them both The which by the crcellence of manes condition doth floate aboue the chaungeablenesse of this world and yet hath not attayned the vnchaungeablenesse of the diuyne nature Then if mans minde should chaunce through loue gréedy desire of these thinges which passe downwards to drown it selfe therin immediately it wil be ouerthrowen with sundry waues and beinge as it were deuided from it selfe wil quickly be dyssipate and destroyed But so much the easier it wil be to gather it altogether on a heape to preserue it if it rayse vp it selfe with an earnest thought and desire forsaking those base and earthly places vntill at last it become altogither vnchaungeable by atteyning vnto that highest most excelent immutabylity Againe when a mans minde doth declyne downewardes by the loue which it hath to earthly thinges it suffereth shipwracke in the floodes of this world And being myxed or myngled amongest the changeable thinges doth flowe away with the streame Yea it is by a kynde of twofould daunger tossed retossed For both it is in perill to be drowned by the déepe affection it beareth to the lower parts and againe by contyne wall working of the waue in multytude of affections it is meruelously dyssypate and dysseuered But if it rayse it selfe vpwardes from the loue of this present lyfe by the desire that it hath vnto eternytie and doe gather together all his thoughtes and cogitations then doth it as it were swym alofte in the floode and doth spurn and kycke awaye all traunsitory thinges as fylth or wéedes swymming lose in the water Therefore let the mynde of man as it were so repose it selfe in safety by raysing it selfe aboue and on it selfe towardes God and by retorning to it selfe in it selfe that by the considerations aforesayd it béeing raysed aboue the world maye behold the perylles a farre of and reioyse that it hath by any meanes eskaped them And this it is to go into the Arke of the hart and the spyrituall Shippe By helpe whereof we maye happyly eskape the waues of this worlde wherewith we are tossed alwayes Then spurne from thée and despyse these transitorye and frayle thinges and behold thou arte swoome and eskaped out of this great dyluge of roaring waters Consider déepely and medytate the heauenly Sacraments of thy redemption together with the benefytes of the diuine goodnesse bestowed vpon thée and thou art alredy entred into the Arke of thy hart and the Shippe aforesayde Againe this world is most conueniently compared vnto a large féelde full of crewell théeues and robbers In the which many are kylled and murdered and very few eskape at any tyme vnwounded or not sore hurt Yea that which is worst they which walke commonly in this field doe betray eche other into the hands of those théeues That is whilest one of them doth leade another into the fall of finne whereby he falleth into the diuells handes And thou my welbeloued if thou wouldest be afeard to walk in such a féelde replenished with théeues who might endaunger thée with temporall death how darest thou then walke through this wycked worlde wherein so many enemies are suborned by wycked spyryts and so many stumbling blockes are layed to make thée fall into euerlasting fyre Agayne this world is compared to a wood set on fyre wherof in maner all the trées are burnt and destroyed For we maye dayly behold howe the loue and charytie of God is waxed colde in mens hartes how the loue of the world hath preuayled howe the fyre of concupyscence the feruentnesse of pryde and the flame of couetousnes are kyndled In such sorte that almost euerye man séeketh to shyfte for himselfe And neuer séeketh Christe Jesus nor those thinges which pertayne vnto his glorye Men are carefull for worldly sustenaunce and not for the purenesse of the soule nor the cleanennesse of the hart Yea they doo rather séeke to avoyde the dyscoÌ„modities of this present lyfe then to eskape the bytter and eternall tormentes of hell fyre And howe then darest thou chuse but be carefull how to eskape out of this woode yea and that with spéede least thou be burned and consumed with the fyre of vyce lewdenesse Lastly it is compared vnto an olde Citie which for the morâ—… part is become ruinous battred destroyed In such sort that the enemyes may aproch and assault it on euery syde So that it is now no safe dwelling therein But we must flye vnto some stronger place of defence For if we doo rightly consider our owne frayltie how prone we are to euyll and how slow to goodnesse we shall fynde it requisite to séeke some safer resting place for our soules wherein we may the better eschew and auoyde all occasions of sinnes The princely Prophet in his foure and fortyth Psalme hath these wordes My daughter behold and geue eare and bend thyne eare to me and forget thy people and the house of thy father and the king will earnestly desyre thy coomlynesse Although these wordes be lytterally to be expounded by the Church which is the vniuersall Spouse of Christ yet may they also be vnderstoode by euery faythfull soule and mynde which is also the perticuler Spouse of christ For as Sainct Augustine sayth euery soule is eyther the spouse of Christ or the diuells concubyne And therefore the holy Prophet saying Forget thy people and thy fathers house meaneth despise these earthly thinges in respect of God and for his sake Set asyde kynsmen brethren neyghbors and all â—…arnall affections To th ende that all thyne affection may be towardes god Yea make thy selfe ryche of spirituall ryches and adorne and decke thy selfe with all grace and vertue For the more perfectly that thou contempne worldly thinges so much the more thou shalt be replenyshed with heauenly treasure As Gregory sayth He doth very well withdraw his loue from the creatures which doth onely with the eyes of his hart and vnderstanding beholde the excedinge bright bewtie and louelynesse of the Creatour So that my deare and chrystian brother if thou doo so the kyng of kynges the lorde of lordes the onely begotten sonne of GOD wyll earnestly desyre thy coomelynesse That is thyne inward coomelynesse thyne inward reformation the bryghtnesse of thy wysedome and the feruentnesse of thy loue And that shal be sayed vnto thée which is wrytten in the Cantycles O my beloued how fayre and amyable thou art yea he wyll louâ—… thée being so fayre and louely He will blesse thée with heauenly light and the true fruites of the holy Ghost He will assocyate thée vnto him for euer So that thou
forgeuenesse For euery good déede ought to be done for the zeale of iustice and righteousnesse and for Godly charytie but not for feare Thereof the Apostle saied If I speake with the tonges of Angels and of men and yet haue not charytie in mée it shall nothinge profit mée For theÌ„ doe wée chiefly performe our dutyes when wée reuerence GOD not onely for feare but also for the sure trust and confidence that we haue in his loue And when zealous affection not dreade doth rayse vs vpwards to doe that is good By this dread is vnderstoode and ment the seruyle feare which onely and principally dothe respect the punishment and correction Of the which sainct Iohn sayeth There is no feare in perfect charitie Then siâ—…ce we might be enduced as hath béen beforesayde to the contempt of this world by the consideracion of death iudgement the paines of hell yet ought we much more by much stronger reason to be enduced therevnto by the consideracion contemplacion and loue of the perpetuall blessednesse glory of the chosen The which is of a certayne infinit dignitie since it is an immedyate frewition of that vnmeasurable good holy and glorious god Wherefore as this frewition is altogether supernaturall we can neuer atteyne therevnto but by supernaturall meanes As thankeful thanksgeuing Fayth Hope Charitie the other gyftes of the holy Ghost And the more perfectly and plenteously that these meanes doo dwel abyde in vs so much the more vehemently we despise all worldly temporal things plainly perceue their vanitie vylenesse doo Yea we doo so much the faster more affectionately more abundaÌ„tly more swyftly vncessantly aspyre go forewards approch or rather runne outryght towards y blessednesse of the heauenly Paradyse habitacion Embrasing executing all the helpe fauour assystance of gods holy spirit more redyly and more chearefully Wherefore let vs be moued by the desire of the felicitie and glory of the â—…lect to performe stoutly and couragiously all thinges that may please god Let vs quickly out of hande forsake the worlde yea lette vs accompt all the fraylties thereof to be as dyrt and doonge For as Augustine dooth well testifie The bewtie of ryghteousnesse and the pleasantnesse of th eternall lyght are such and so greate that although a man myght therein remayne but one onely houre in a daye yet euen for that small space vnnumerable yeares of thys lyfe béeinge full of delyghtes and flowingâ—… with temporall pleasures were worthily to be forsaken and set at naught For in the citiâ—… of God and the kingdom of the elect the lawe is charitie the king is veritie the peace is felicitie and the whoâ—…e course of lyfe is eteruitie Wherefore my welbeloued prepare thy selfe and marke narowly what a great felicitie the blessed inioy and what exceedyng delight it is to see God playnely â–ª and distinctly For the fayrer that any thing is doe we not accompt it also the more delectable to behold it playnly and perfectly Since God then of him selfe is essentially totally and vndescribably fayre holy pure and bright 〈◊〉 or rather the true and infinite beautie the 〈◊〉 substantiall forme the separate eternall perfect simple and vnmyxed comelinesse the chief fountayne originall cause and exemplare shewe of any fayrenesse comelinesse purenesse and clearenesse in all creatures the most beautifull and comely of all other beyond comparison it is therefore moste euydent that to sée and behold him face to face and in his proper person is most delightfull most delectable and moste gloryous excéedyng too too much all other delight and glory more then can be with wordes expressed For the better swéeter and perfecter that any thing is in it selfe the more delightfull and pleasaunt the fruition therof must be But our Lord God being omnipotent onely to bée adored happie and of him selfe most excelent pure vndescribable and incomprehensible goodnesse that infinite swéetenesse that so perfecte Being that whatsoeuer pertayneth to the fulnesse worthinesse and prâ—…heminence of any Being present paste or to come 〈◊〉 néedes agrée and be lyke vnto it in all perfection and excelencie it must néeds follow that the immediate fruition of it should be altogither and in all respects most pleasaunt swéete and delectable For the obtayning whereof all the ioyes honors prayses and prosperities of this worlde are infinitely and with excéedyng lothsomenesse to be dispysed Then consider in such sorte as thou mayest what ioy it would be to sée and behelde the eternall being of his diuyne maiestie How it is and hath bene from the beginning of it selfe made â—…or created by any man nor dependyng of any thing but to it selfe of it selfe by it selfe and in it selfe alwayes sufficient Consider howe much good it would doe thée playnely and face to face to beholde the vndiscribable admyrable and incomprehensible God and in his euer springing wisedome and sapyence to sée and discerne the whole order comelinesse truth and perfection of all the vniuersal world with many other most secrete treasures of gladnesse yea to inioy this vnmeasured goodnesse and treasure and wholly to possesse it And therwith to haue all that may séeme faire amyable or to be desired Agayn to be so excéedingly illustrate with the godly wisdome so abundantly replenished with the diuine goodnesse that all thy capacitie vnderstading and all thy desire might therwith be throughly filled satisfied Yea furthermore consider what excéeding pleasure it would be to taste the swéetnesse of godly peace and tranquilitie to be euen swallowed vp in the loue of thy creator to be transformed into God to be made perfectly lyke vnto him to imbrace him louingly in him selfe in such sorte that thou coulâ—…est not at any tyme be withdrawen or plucked away froÌ„ his sight loue imbrasings to sée perceiue that most blessed vision and inward contemplation of the holy Trinitie the issuing out of the same how the sonne procéedeth from y father and howe the holy ghost procéedeth from them both howe theyr persons are to be worshipped as one in being thrée in subsisting and finally to behold perceyue perfectly their mutuall well pleasing ioye imbrasing loue and glorie For the diuyne and vncreated persons doe mutually loue eche other with an vnmeasurable kynde of loue they beholde eche other with an infinite kynde of delyght they inioye eche other with an vntermynable kynde of swéetenesse and they them selues onely doe fully and comprehensiuely knowe and beholde them selues So that the chosen shall reioyse in them selues at the sight and vision of God in themselues they shall reioyce in the beautye and comelinesse of their heauenly bodies and the bodyes of their corporal creatures and in them selues they shall reioce in the glorification of the bodie and the soule As also without and about them they shall reioyce in the societie of the Angelles and blessed people of god In them shall doubtlesse bee sâ—…ne the true bryghtnesse of the sommers lyght the true
continually occupyed about the highest God and is termyned in him who is most certeynâ—…ly of an vnmeasured dignitie and dothe wonderfully excell all other thinges These thinges beloued I doe thus briefly rehearce that I might thereby enduce styrre vp and kyndâ—…e thy mynde to the loue of the true and heauenly nobilitie hat is to say the holy and deuoâ—…te conuersacion and most blessed perfection of lyfe And to the ende thou mayest the more earnestly couet the same I wyll say some what of the vylenesse peruersenesse and deformitie of the sinfull soule The which beinge by deadly sinne turned and withdrawen from God is spiritually deade and doth nothing acceptable vnto God nor profitable towardes the atteyninge of euerlasting lyfe It preferreth these transitorie sensible worldly most vile things which seeme good before y highest eternal most perfect infinite vnchangeable true God beinge omnipotent and more then most glorious aboue all other Wherby it doth highly dishonor god Yea it proposeth vnto it selfe an ende and terminacion in frayle and vayne thinges Neither doth it fynally rest in the creator but is altogether vngrateful to him caring not at al to cleaue vnto him to be sub iect vnto him nor to obey him It is made like vnto the wicked spirits attended with vices hateful to god dispised of his angels vncessantly doth wound hurt defile make it selfe damnable For y more that any man be delighted in earthly transitory and carnal things the more wickedly vylely he liueth and the more vnhappy he is And the more he reioyse in the vanities of the worlde the more contemptible he maâ—…eth himselfe vnto god Bicause he is not fearefull nor carefull to obey God and to giue him his due reuerence in all thinges To conclude we are chiefely lykened vnto god by vertuous actions and holy affections vnto diuyne charytie But by pâ—…ges vanyties and vyces we are made most vnlyke vnto him For simylitude and lykenesse are cause of loue as dissimilytude and vnlykenesse are cause of rancor and hatred Yea the perfection of any creature especially of a reasonable and intellectuall mynde is to be proportionately made lyke vnto his creator Then the more lofty that we become through vertue so much the lyker and better beloued we are vnto god Yea so much the fayrer and more comely we are inwardly adorned But the more that we sinne the more vnlyke odyble and ilfauored we séeme vnto our god Which out of all doubt is a most myserable and vnworthy thing Therefore we sée there is greate difference betwene the vertuous and vytious soules And as by the Phylosophers opinion a man which spendeth his tyme in contemplation is most pleasing vnto the gods euen so by the same doctryne a man which giueth himselfe vnto vyces and naughtynesse is tenne thousand tymes more abhomynable then the brute Beastes As may also playnely appeare by the diuersitie of theyr rewards For god doth place and constytute the vertuous in the firie heauen giuing himselfe vnto him for reward communicating all thinges vnto him by an immediate most blessed kinde of vnion with him himselfe But he dothe put from him the vycious for euermore delyuereth him ouer vnto wickyd spirites placeth him in hell and iudgeth him to euerlasting paynes Iudge and discerne therefore betwene these two my welbeloued and chuse and obserue that which séemeth best vnto thée Doo not so embase and make thy selfe vyle that thou become a bondman to sinne to the diuill Do some little thing for the loue of god And do not thou neglect the dignities holines comlynesse godlynes before rehearsed for the rytches delightes and honours of this most shorte and vncertayne lyfe But lyue before the highest God fearefully and waryly Especially since by one gréeuous sinne thou â—…ightest léeâ—…e all thy supernall gyftes of grace and so thy soule lyke vnto the Diuill should become foule froward and disordered Our Sauiour Christ in the sixt Chapiter of Saint Lukes Gospell pronounced these wordes Wo be vnto you that laugh now for you shall wéepe and lament Now this word Vae or wo be vnto you is coÌ„monly taken in holy scripture for eternall dampnation Then if Christ doe threaten euerlasting dampnation to them which laugh who is he that dare in this lyfe be carelesse light mynded or iocunde truely none but the reprobate and such as go in â—…aunger of dampnation Synce this is most certayne that He which is with out feare of God cannot be iustified Wherefore if we doe well consider with how greate peryies we are enclosed with how many snares we be entangled and with how many vyces and sinnes we are daily assaulted yea howe vnperfectly and vâ—…reuently we serue God howe many euils are daily committed in the world howe much God is dishonored howe many they bée which daily doo perishe and cast themselues away vnto how many vices periles and payâ—… our forefathers our frends and kynsmen both lyuing and those which are departed are and were subiecte we shall fynde much more cause to weepe and crye out then to laugh and reioyse And that dyd a holy Father well consyder who seing one laugh and skoffe did sighe and saye We must render accoumpt in the daye of iudgement before heauen and earth and doest thou laugh and skoffe thus Herevpon Salomon sayeth it is better to go vnto the house of lamentation then vnto the house of laughing and reioysing And agayne I thought laughter to be but a deceypt and for ioye I haue sayed Wherfore art thou deceyued in vayne Here I would not haue thée to vnderstand that I meane euery laughter or reioysing to bâ—… so greuous an offence but I speake of lightnesse in laughing and such vayne laughter and myrth as is altogether dysordred and voyde of godlynesse And of suche laughing Iames sayeth to the rithe men Your laughter be turned into mourning and your ioy into sorow Chrisostome reproueth dalliaunce and vayne pastime although honest recreations be meanewhile excused being done vpon some reasonable cause and godly entent But dyse play and suche lyke are forebydden expressedly especially to such as professe the trueth And of dauncinge the same Chrisostome sayeth where dauncing is coÌ„monly sayth he there the diuill daunceth for company Neyther dyd God lend vs our féete to the ende that we should exercise them in tryppinge lyke goates kyddes but y we might kéepe company with his holy Angels Furthermore if thou doo well consider how the sonne of God for thy sake was hanged vpon the crosse with his armes stretched out how for thy sake he was mocked and taunted in a white and purple garment nay rather how he was strypped naked and naked raysed vp on the crosse and there sundry wayes derided and mocked I trust that thou wylt neyther take delight in dauncing nor in curious precious nor pompous garmentes No nor yet in the prayse of men but wylt despyse and eschew all such vanities As touching the garde
hym selfe lyued wyfe and friends wit strength goods and reuenue with other lyke which to inioy men desire to liue good giftes are to be taken thankfully at the giuers handes and so long to be kept as may stand with the giuers will and good contentation but as no ciuil gyfte deliuered vpon condition may curteously be required beyond and agaynst the gyuers mynde although he be our equal or inferior so Gods giftes who oweth no man ought and giueth all without cause haue much more this condition to be rendered at his call fréely and willingly as they were deliuered or rather lent which giftes of his as loue tokens should not serue to make vs wishe long to be from him for then is his loue ill recompensed but should make vs desire to bée with hym and to sée him of whom we haue receiued them As the Prince who sendeth to his seruant being in a forren countrey farre from him Iewels precious in token of remembrance doth therby moue a kynd louing seruant the sooner to return to y presence of so good mindful a Lord especially if y presence of his sayd Lord shal be infinitly more worth to him then all his former tokens for although it bée not blame worthie for any man to vse Gods gifts to delite in theÌ„ yet if he loue the gifts forget the giuer he is very vnkynd if he loue both the gifts the giuer vnlesse y one loue so farre surmount the other that in comparison of the greater the lesse be drowned appeare nothing that loue is disordered taking good for the best resting where it should begin I leaue here vnsaid that health and strength of bodie may impayre by sickenesse wife be lost by death friends turne to enimyes goods and reuenewes casuall suche as may decay or without desert be taken away to the occasion of great heauines sorow of al which who so maketh otherwise his accompte is farre deceiued so that to leaue them whole vntouched of any mishap before rehersed and many other that may chaunce is not lost but gaine This haue you made me in an argument handeled by many men excelent in vertue learning and wit put my pen to the booke that is to say to paynte after Apelles and graue after Lysippus which wise Artiâ—…cers euer shunned to doe But bicause you sayd that circumstances might commend the matter and the loue of the writer moue you the more attentiuely to read although I haue not satiâ—…ed my self in the argument yet haue I gone about to satisâ—…e your affection Wherein as loue hath caused me to doe against my will so must the same moue you to â—…eare withall that is to little or to muche and so amisse which is all I feare And therfore doe recommend the same to be corrected by men of better iudgement and your selfe 〈◊〉 the tuition of the almightie FINIS â—…ier 20. Of the vileneâ—… of mans substance Eccle. 3. Iob. 10. Gene. 3. Of the vice of Conception Iob. 14. Psalm 50. 〈◊〉 Io. 1 Rom. 5. Of the vveaknes of the 〈◊〉 Of the paiâ—…e of child berth the crying out of the Infanâ—… Gen. 〈◊〉 Cen. 35 1. Reg. 4. Ioan. 16. Of the naked nesse of man Iob. 1. 1. Tim. 6. What fruites a man bringeth forth Of the discomodities of age and the shortnesse of lyfe Sapi. 9. Eccle. 1. Pâ—…alm 89. Iob. 10. Of the paines and labors of men Of the study of vvise men Of the sundry studies of mâ—… Eccle. 2. Of sâ—…ndrie greeâ—…es Iobe 19. The misery of the poore and ritch man. Mat. 6. Of the misery of maryed vnmaryed folkes Mat. 19. Exod. 28. 〈◊〉 Cor. 7. 〈◊〉 Reg. 12. 1. Cor. 7. Mat. 5. 〈◊〉 Cor. 7. Pro. 8. Mat. 19. â—…en 2. Of the misery both of good and bad Timo. 3. Heb. 11. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—…b 〈◊〉 Psal. 118. Psal. 98. Psal. 119. 〈◊〉 Cor. 〈◊〉 〈◊〉 13. Of the enemies to man Iob. 7. Galâ—… 4. Ephe. 5. 〈◊〉 Pet. 5. Hier. 9. Gene. 3. Sapi. 5. Luc. 21. Gen. 〈◊〉 〈◊〉 76. 〈◊〉 〈◊〉 Gen. 〈◊〉 Deut. 〈◊〉 Of the prisoâ—… of the Sowlâ—… Rom. 7. Psalm 114. Of the shortnesse of mirth and ioy Eccle. 18. Iob. 21. Iob. 1. Pro. 14. Iob. 30. Eccle. 7. Eccle. 1. Ibidem 2. Of the neighborhood of death Eccle. 14. Eccle. 4. Of the terror of dreames Daâ—… 〈◊〉 Leuit. 15. Of compassiâ—… Of sodeyne mishappes Pro. 27. Eccle. 3. Of the innumerable kinds of diseases Of sundrye kindes of torments Hier. 〈◊〉 Of a horrible fact that a woman dyd to eate hir owne childe Howe some times the innoceÌ„t is punished the gyltie is absol ued Rom. 11. Of the blame full culpable procedings of lmaÌ„s conuersacion 1. Iohn 2. Of couetousnesse 1. Tim. 6. Of vniust rewardes Esai 1. Esâ—…y 1. â—…ze 2â—… Deut. 16 Of the acceptation of persons Esai 1â—… 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 3. Hier. 〈◊〉 Deut. 1. Acts. 10. Of the 〈◊〉 of 〈◊〉 Math. 10. 〈◊〉 〈◊〉 Psal 〈◊〉 〈◊〉 〈◊〉 â–ª 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 the couetous man can not be 〈◊〉 〈◊〉 Cor. 6. 〈◊〉 the 〈◊〉 〈◊〉 of riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gainst 〈◊〉 Num. 22. 10. 7. 〈◊〉 〈◊〉 4. Reg. 5. Zach. 9. Of the superfluous carefulnes of theÌ„ which be couetous Iob. 14. 1. Tim. 6. Math. 6. Luke 22. Of 〈◊〉 Pro. 13. Eccle. 14. 〈◊〉 Iohn 5. Why couetousnesse is the seruitude of Idolles Ephe. 〈◊〉 Of the properties of a couetous maÌ„ Eccle. 4â—… â–ª Of the wicked possessings of ryches Eccle. 8. 31. Psalm 71. Math. 10. Act. 3. Esai 2. 〈◊〉 Ibidem 25. Of vnlawfull wealth Gen e. 1â—… Iob. 〈◊〉 Psalm 3â—… Of the vncâ—…rtayntie of riches Luke 22. Psalm 38. 39. Iob. 3. Psalm 48. Of gluttony Eccle. 14. Eccle. 1. Eccle. 37. 2. Cor. 6. Examples against Gluttony â—…en 3. 23. 40 Marc. 6. 4. Reg 〈◊〉 Dan. 3. Exod. 23. Psalm 77. Ieremi 4. Luc. 16. Ã’f druncken nesse 〈◊〉 3â—… Eccle. 31. Ose. 4. 〈◊〉 〈◊〉 〈◊〉 30. Hier. 35. Luc. 8. Example against drunckennesse Gen. 9. 10. 2. Reg. 13. Iudith 13. Pro. 25. Esay 13. Esa. 22. Esa. 28. Of Lechery Apo. 22. Osee. 7. 1. Cor. 6. Pro. 3. Of the gene ralitie of Lechery Iob. 40. Of the sundry sortes of lechery and their paines Gen. 10. 34. 38 Num. 25. Iudi. 19. 20. 1. Reg. 2. 4. 11 Dan. 13. Gen 35. 49. Iud. 16. 3. Reg. 11. Eccle. 9. 1â—… Pro. 7. The punishment of this vice Gen. 18. Of the ambycious man. Of the ouer great couetousnesse of Ambitions men An example of ambition Of the short miserable lyfe of them which be in aucthoritie Psalm 3â—… Eecle 10. Of the sundry properties of proude men Of pryde and the fal of Lucifer Sap. 3. Eccle. 10. Esa. 14 〈◊〉 2â—… â–ª Iob. 24. Apo. 1â—… Lukâ—… 10. 14. Of the arogauÌ„ce of meÌ„ Daniell 4. Psalm 48. Geâ—… 11. 1. Reg. 7. â—…est 7. 2. Macch. 1â—… 9 â–ª Iudi. 6. Of the