but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
doe that which he commaundeth So in fulfilling of the commauÌ„dements of God â—hou mayest make full accompte that he will gyue him selfe vnto thee to the ende â—hat by thine enioying of him thou maiest â—lwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer â—hee from all thy temptations saying by â—he mouth of SalomoÌ„ That he is the shild â—f them that put their trust in him Dauid â—ut his truste in God and he was holpen Happie is he that putteth his trust in God and feareth nothing the malice of men Happie is he that had no feare in his mynde neyther fell from his hope at all Happie is he whose strength is God hym â—elfe for in the tyme of tribulation his â—ope shall not be vayne Ecclesiasticus â—aith coÌ„sider o ye mortall men and knowe 〈◊〉 for certaine that neuer any trusted in â—ur Lorde and was confounded nor perseuered in his commaundemeÌ„tes and was forsaken The sicke man hath good cause to trust â—n that Phisition for his health that cureth â—ll disseases Our Lord saith the Prophet is he which healeth all thy sickenes and saueth thy lyfe from death He is neare vnto all those that call vpon hym AS GOD DOTH IN GOODnes exceede all other thinges so ought man to loue hym incomparablie abouâ— all other thinges vvhich yf they haue any iote of goodnes in them they haue it by participation of some peece of gods infinite goodnes CHAP. 6. THOV shalt loue God with all thyne hart with all thy soule and with all thy force sayth our Lord for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must forsake but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world Place thy loue in God onlie with out louing thou canst not lyue And seeing then that thou must needes loue bestowe thy loue there where thou mayest fynde most sweetnes delighte Thou oughtest not to commyt so great an offence against the high maiestie of God as to cople together his deuine loue with the loue of these most base and beggerlie thinges of the world As God doth infinitelie exceede all 〈◊〉 creatures so ought our loue to hym â—â—comparablie exceede the loue of all â—â—her thinges VVho ought to gather the â—â—â—te but he that planted the tree sayth â—â—e Apostle VVho planteth a Vyne and â—â—th not of the fruyte thereof And â—â—om oughtest thou to loue but him that â—â—de thee able to loue In hym alone â—â—ghtest thou to put thy loue of whome â—â—ou receyuedst thy power to loue Fly â—â—e corruption of the world make not thy â—â—rt thrawle to the vanitie thereof Take â—â—e loue of God for thy refuge defence This is the verie mountayne that God â—â—d Lot to saue hym selfe aâ— vnlesse he â—â—â—d be burned vp with the fire of Soâ—â—me So thou O Christian soule flie â—â—om the maledictioÌ„ of this world vnlesse â—â—ou wilt be burned vp in the flame of â—orldlie passions Nothing will so easelie make thee 〈◊〉 despise the vanitie of the world as the â—â—ne of God And because thy harte was â—uer throughlie towched with the fire of â—â—ds loue thereof groweth it that thou art â—llen so in loue and hast so great a sauour 〈◊〉 the corruptible goodes of this vnâ—â—ppie worlde All the troubles and cares â—â—at thou arte vexed with proceede hereâ—â— that thou louest not God as thou â—ughtest to doe O that thou mightest but taste a little of â—â—e sweetenes of gods spirite O how easelie woldest thou then despise that whicâ— thou now settest so much by Thou shoâ—â—â—dest not then haue so many cares for vnâ—â— the seruante of God one care is sufficieâ—â— The nature and propertie of loâ—â— is to haue no care aboute any thing 〈◊〉 that which he loueth That is well â—â—â—fied here in this worldly loue where 〈◊〉 shall often see that some one man for 〈◊〉 obteynynge of that thinge which he â—â—â—nestlie loueth maketh no reckenynge 〈◊〉 eyther goodes honor or fame and ofâ—â—â—tymes hasardeth his lyfe therefore 〈◊〉 He putteth all thinges in adueÌ„ture to haâ—â— his will He forgetteth him selfe and eueâ— other thinge for that whiche he deareâ—â— loueth Now yf this fond loue of thingâ— so little woorth the louinge be of suâ—â— force that it taketh from a man the louâ—â— the care of euerie other thing how muâ—â— more shold the loue of God make hym 〈◊〉 be free from all other care eyther of hyâ— selfe or any thing els These superfluous cares which thoâ— takest and the much caring for thy selfâ— maketh it to appeare playne that thoâ— louest not God at all For yf thou diddeâ—â— loue God the onlie care that thou sholdeâ—â— haue aboute the seruing of hym woldeâ—â— occupie thee that thou sholdest haue 〈◊〉 tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ— â—nto God that they forget them selues â—ll other worldlie thinges so as they were â—eputed of worldlie men to be no better â—hen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to â—ake thyne accompte with God and with thyne owne soule so as yf there were â—ot any other thinge in the world for thee â—o doe besydes Thou oughtest to loue God so as yf it might be possible thou â—oldest forget thy selfe in such sorte as â—â—at thou mightest trulie say as the Apoâ—â—le did I lyue not but Iesus Christ liueth 〈◊〉 me Loue not the thinges of this world â—o as to make them the end of thy loue â—ynce all that thou canst loue in this world â—hou shalt fynde to be much more perâ—ectlie in God then in the worlde If thou â—oest loue any thinge because it is bewtiâ—ull why doest not thou loue God who is â—he fountaine of all bewtie And yf goodâ—es be the thinge that our will is fixed on who is better then God There is none good but God alone in his owne nature substance The goodnes of a creature is so farre forth good as it doth participate with some droppe of that greate Sea of gods infinite goodnes Now yf thou doest so much loue any creature for some shew of goodnes that thou perceyuest therein althoughe there be in deede infinite imperfections in it why doest not thou loue God who is essentiallie good of hym selfe and the perfection of all goodnes The lesse materiall substance that there is in bodies so much lighter they be and so much the better disposed to ascend vpward Therefore yf our soules be laden with the loue of earthlie thinges they shall the lesse be able to ascend vp by charitie to God There is perfect loue where there is no disordinate passion and he that doth perfectlie loue God will nothing esteeme the vanities of the earth THE LOVE OF THY NEIGHbour is so ioyned vnto the loue of God that it is vnpossible
for thee to loue the one and to hate the other And therefore it is a most sure thinge that he vvhiche loueth not his neighbour is condemned to perpetuall payne of hell CHAP. 7. THOV shalt loue thy neighbour as thy selfe saith god The honest loue of thy neighbour is so ioyned vnto the loue of God that with the vearie same loue that thou louest God thou maiest loue thy neighbour also They proceed both out of one roote and the loue of God and of our neighbour be vnseperable with the same habituall charitie that thou louest God thou louest thy neighbour The Apostle sayth he that loueth his neighbour fulfilleth the law Thou caÌ„st not deuide thy selfe from thy neighbour but that thou must withall deuide thy selfe from God also All the lines that be made from the vttermost parte of a circle vnto the Center which is the middle poynte must needes ioyne together in the Center And the further that any of those lynes is drawen from the Center the further doth it goe froÌ„ the other lynes and the further that one lyne is drawen from an other the further doth it goe from the Center Thou canst not by any meanes seperate thy selfe from thy neighbour eyther by louing of him little or by hating of him but that thou must seperate thy selfe â—lso from God thou must needes feele somewhat of thy neighbours harmes and â—eare a parte with him in all his afflictions Iob neuer tare his garments nor gaue â—ny signification of sorowe for the losse of his goodes and substance but onely when worde was brought him of the death of his children But many feele more greefe of the losse of their temporall substance â—hen of any harme that happeneth to any of their neighbours were it neuer so great Let it not greeue thee to loose these corruptible goodes which God doth suffer ofte to be taken from thee for thyne owne greater good and benefite but let thy neighbours harmes pearce thyne hart and let his hurt be thyne VVhen God created the worlde of all such thinges as he made therein he created of euerie sort of the thinges that he made many as trees plantes beastes all other liuinge creatures which sholde multiplie and increase euerie one of them in their kyndes yet made he but one man and one woman of which all the rest of the men in the world shold discend to the end that when they sholde see how that they were all discended from one they might be prouoked thereby one to loue another with more earnest affection and good will God praysed the first day that he created and all that he made in it but not the secoÌ„d day vnto the which he gaue no prayse at al neither called he it good as he did all the other beside that The cause whereof was for that it was the first day that did seperate and deuyde it selfe from the vnitie whiche seperation God abhorreth and therefore had that day amongest all the residue no prayse at all Make thou no partes nor diuisions lest thou be greeuouslie punnished therefore at gods hande let it not seeme any hard thinge vnto thee to loue thy neighbour for although to some folkes at some tymes it seemeth so yet yf thou consider it well it had bene a much more hard precept for thee to haue kept yf God shold haue coÌ„maunded thee to hate hym For to loue doth agree with our nature but to hate is cleane contrarie vnto it God commaundeth vs alwayes such thinges as our natures be most prone vnto and asmuch against the nature of man it is for to hate one another as it is against the nature of water to ascend vpward And albeit that by the meanes of thy corrupted minde it might seeme vnto thee some pleasure for to hate thy neighbour yet can it not seeme any pleasure to thee at all to burne therefore for euer in hell fire Choose therefore which of the two thou likest best for if thou hatest thy neyghbour thou shalt surelie therefore be condemned to hell fire Vnhappie is he that had rather burne then loue for yf he had loued charitablie his neighbour he had not bene burned in hell at all An euill choyse makest thou if thou haddest rather be damned then loue thy neighbour Remember that to loue thy neighbour is commaunded thee by God hym selfe and it is also conformable to reason and to the lawe of nature Loue thou therefore thy neighbour althoughe he loue not thee but persecute thee and then shalt thou be the vearie childe of God And yf that thou be his childe thou shalt be also felow heyre with hym of the celestiall kingdome where thou shalt rest in peace with him for euer FOR THE RARE AND greate spirituall profittes that are gotten by louinge of our enemies euerie good christian ought vvith all his harte to loue them especially for that it is the proper qualitie of Christian perfection CHAP. 8. LOVE your enemyes and doe well to them that hate you sayth our lord that you may be the very children of your father which is in heaueÌ„ The childreÌ„ of Princes greate meÌ„ are alwayes brought vp vnder maisters which may teach them and reprehend such faults as they fynde in them There is no better Scholemaister then an enemy which gyueth diligent attendance vpon thee and obserueth thy lyfe and as soone as he can fynde any faulte in thee thou shalt be sure to heare of yt If thou wilt be vigilant aboute thy lyfe pray vnto god to gyue thee some enemye for that will make thee best to looke aboute thee and to haue due regarde to thy lyfe and conuersation And yf thou doest get such a one what hast thou els of hym but a maister that will well looke vnto thee and haue diligent watch ouer thee to whome thou shalt neede to gyue no fee in recompence of his paynes and trauayll had aboute thee Other men seeke them out maisters with care and some expence withall and yet haue much a doe to fynde them out and thou hast gotten thee one without any trouble at all which shall cost thee neuer a penny And yf thou wilt be the childe of the king of glorie it behoueth that thou be brought vp vnder some good maister who may teache thee to lyue well and to haue care ouer thy selfe Before thyne enemye thou wilt take good heede what thou sayest for thou knowest well yf thou doest commyt any error he will murmure against thee for yt thou wilt also beware how thou liuest for if thou doest any euill thou shalt be sure to haue it soone published abrode If thou goest but a little out of the way thou shalt be quickelie repreheÌ„ded for yt All these good turnes doest thou get at thyne enemyes hande VVhen thou liuest amongest thy freÌ„des thou art bolde to speake to doe at thy pleasure what thou thinkest best whereby thou doest often offend god and takest much occasion of sinfull liuing
stone doth loose his vertue being put vpon thy selfe but if that thou puttest it vpon God it groweth and increaseth Of thy great conuersing with thy selfe groweth thy much louing of thy selfe and so if thou woldest conuerse with God thy loue to him wolde increase A man that is all his lyfe longe broughte vp in a feelie sheepe cote waxeth so blinde in the lyking thereof that he thinketh that place to be better then all other places in the world besides In lyke maner by thy much conuersing with thy selfe thou growest in loue and lyking with thy selfe Thou neuer intreatest of any thing but that which toucheth thy profit thou medlest not with any matter but that which concerneth thy commoditie And thus beinge alwayes busied aboute thy selfe thyne owne matters thou growest into an ouer greate likinge and loue with thy selfe If the Apostle did so much loue God that he saide nothing could seperate hym from Christ doe not thou marueill thereat when hym selfe saide also our coÌ„uersation is in heauen The holie Apostle conuersed much with God and little with hym selfe and therefore he loued God much and hym selfe but a little Let thy mynde runne still vpon God be thou alwayes occupied in thinking of him by some deuowâ—e prayer or holie meditation and by the meanes of such good exercises it is impossible but that thou shalt loue God being such as he is when thou diddest by much exercises bestowed aboute thy selfe and conuersing with thy selfe falle in loue with thy selfe being such as thou art By these two loues there are two cities buylded The loue of God with the despisinge of thy selfe is the one and the loue of thy selfe with despisinge of God is the other And betwene both these that is betwixt God and thy selfe standeth thy will which the nearer that it draweth vnto thee so much goeth it further from God And so much as it draweth nearer vnto God so much goeth it further from thee by the despisinge of thy selfe And contrariewise it may growe so neare vnto thee by the greate loue that thou bearest vnto thy selfe that it may growe vnto the despisinge of God Had not these two pronownes so much rayned meum tuum myne and thine there had not bene so great discorde and disagreement in the world as there is Selfe loue is cause of all debate and discorde in Cities and ciuill places And because many loue their owne proper commoditie more then thee common profit of others therefore be there so many defectes and so greate decay in the common welth The Apostle sayth that in the latter dayes there shall come men which shal be greate louers of them selues couetous proude blasphemous persons and full of â—ice And of all this mischeefe whereof the Apostle speaketh selfe loue is the â—earie cause cheefe grounde and therefore he set it in the first place as the vearie foundatioÌ„ whereupoÌ„ all the rest did stand Nothing doth a man so much harme â—s to haue his owne will That is the foundation whereon resteth the whole disorder of synne and whereupon the â—oue of the world doth settle and stay Take away that foundation of selfe loue â—nd downe will all the walles of Ierico falle which be the vanities of this world and the follies which thou hast so much esteemed THE TRVE PERFECTION of a Christian consisteth not onlie in despisinge of temporall thinges but he must also despise hym selfe and vvholie deny his ovvne proper vvill CHAP. 10. HE that will folow me sayeth Christ let hym denye hym selfe The vearie way to come vnto Christ is to conquere thyne owne will To suffer necessitie with patience and not to seeke thine owne proper commoditie The very true seruante of God seeketh not his owne interest but the glory and honor of God In all thy good deedes thou must seeke to please God and thou shalte receyue therefore greater benifites at his hande let him be the beginning and ende of all thy workes to the ende thou mayest not loose the fruyte of all thy trauailes It is a daungerous disease to haue to greate a loue to thy selfe he that seeketh him selfe is sure to finde him selfe good workes which be done for godes sake doe glade the conscieÌ„ce illuminate the vnderstanding and deserue increase of grace Many doe despise the exterior thinges which they haue but for all that they come not vnto the perfection which the gospell requireth which is the denying of them selues whereby it appeareth that â—hey haue not yet caste away their owne will because they doe keepe still with them some of that selfe loue which made the snare wherewith they were first taken The true seruante of Iesus Christ must not onely make small accompte of â—is temporall goodes but he must also set â—ittle by him selfe that he be not hyndered â—hereby in his way toward heauen Let hym learne now by the grace of â—he holie Ghost to ouercome hym selfe â—hat hath learned before to despise all worldlie thinges This is the perfect reâ—ouncinge of a mans will when he is with â—art contented to despise hym selfe and â—ot seeke for any comforte in any thinge â—f this worlde If thou doest seeke thyne â—wne profit or temporall commoditie â—hou arte not yet perfectlie mortified vnâ—â—ll the seruante of Iesus Christe doth â—hroughlie deny hym selfe he deserueth â—ot to receyue the heauenlie comforte Many that haue had at the first some â—euotion and spirituall consolation haue â—herein contynued for a shorte tyme but â—fter when they perceyued their deuotioÌ„â—n prayer to haue fayled them and therewithall their spirituall consolation which â—hey soughte after to haue decayed in them as men not contented therewith haue gyueÌ„ theÌ„ selues to the world agayne which they had before cast of And thâ—â— they tooke no profit by all that they did because they had not gotten the perfectâ— victorie of them selues nor throughliâ— mortified them selues they wolde not bâ— contented wholie to forsake them selueâ— Set onlie before thyne eyes the seâ—â—uice of god And then thoughe thou doeâ—â— not sensiblie perceyue any present coÌ„foâ—â— in that which thou doest yet ought it 〈◊〉 be a sufficieÌ„t comfort vnto thee to know and to remember that thou art occupieâ— in his seruice and that it is his will thaâ— thou sholdest haue no further comforâ— thereby then he shold thinke expedieâ—â— for thee Thou must vtterlie denye thâ—â— selfe in all thinges that thou goest abouâ—â— yf thou wilt throughlie profite in the serâ—uice of God Many wil be well contenteâ— to deny them selues in certayne thingeâ— but not in all They wil be obedient in aâ—â— thinges that shall like them but in thosâ— thinges which stand not with their likinâ— there they will stagger at it and will noâ— cast of them selues nor deny them selueâ— as they ought to doe But thou must in aâ—â— thinges be readie to yeld vnto gods wiâ—â— and vtterlie forsake thy selfe and thyâ—â— owne will That carefull marchante which thâ— gospell speaketh of was well contenteâ— to
The memorie of this world momentaniâ— God onely remembreth his seruaÌ„tes eternallie cap. 6. How the world knoweth not her folowers cap. 7. Of the daunger wherein worldlie mâ—â— lyue cap. 8. Of the carelesnes wherein worldlie meâ— doe lyue cap. 9 Of the slauerie of wordlie men cap. 10 Of the heauie yoke of the world cap. 11 Of the sweetenes of Christ yoke cap. 12 How in our afflictions wee are to rune 〈◊〉 God and not to the world cap. 13 How speedelie the world passeth away cap. 14. Of the vnquiet and carefull myndes 〈◊〉 worldlinges cap. 1â— â—ow worldly consolations are full of bitternes cap. 16. Of the blindnes of worldly men cap. 17. Of the greefe of worldly men in partinge with the worlde cap. 18. Of the wages that the worlde gyueth her seruantes cap. 19. â—ow quickely the worlde casteth of her seruantes cap. 20. â—owe the loue of the worlde excludeth God cap. 21. â—ow the worlde doth continually persecute the good cap. 22. Of patience in aduersitie cap. 23. Of flying from the worlde cap. 24. Of the mutabilitie of the worlde cap. 25. How we are to shunne the small euills of the worlde cap. 26. Howe we oughte to flye the companie of worldly men cap. 27. Howe we oughte to accompanie with the good cap. 28. Of the intention of him that despiseth the worlde cap. 29. Of the memory of death cap. 30. Of the vncertaine houre of death cap. 31. VVhy God will not haue vs to to knowe the houre of death cap. 32. That the seruante of God oughte to meditate vpon death cap. 33. Of the firste armie of the worlde which is pryde cap. 34. Of humiltie cap. 35. Of couetousnes cap. 36. Of Liberalitie cap. 37. Of Lasciuiousnes cap. 38. Of Chastitie cap. 39. Of the good that worldly meÌ„ loose ca. 40. The end of the second parte OF THE VANITIE OF THE worlde The third parte VVhich shevveth vs hovv contemnynge vvorldlie vanities vvee ought to serue Iesus Christ. HOw the worlde doth not satiate our soules cap. 1. Howe God alone doth satiate our soules and not the world cap. 2. VVhy God doth satiate our soules and not the world cap. 3. How perfecte contentement is founde in God alone cap. 4. How we ought to trust in God alone ca. 5. Of the loue of God cap. 6. Of the loue of our neighbour cap. 7. Of the loue of our enemies cap. 8. Of selfe loue cap. 9. Of the denying of our selues cap. 10. Of the contempt of our selues cap. 11. Of the conquest of our selues cap. 12. Of the knowledg of our selues cap. 13. Of the consideration of mans miserie cap. 14. Of the knowledg of God cap. 15. Of meditation and conteÌ„plation cap. 16. Of true mortification cap. 17. Of abstinence and fasting cap. 18. Of the loue of solitarines cap. 19. Of Silence cap. 20. Of Idle wordes cap. 21. Of murmuring cap. 22. How the seruante of God oughte not to â—xamine the lyfe of others cap. 23. â—ow we oughte to beare with our neyghbours imperfections cap. 24. â—f Idle thoughtes cap. 25. â—f Idlenes and slouth cap. 26. â—f the fâ—ruor of good workes cap. 27. â—owe we oughte not to resolue rashely cap. 28. â—f the feare of God cap. 29. â—f obedience cap. 30. â—f pouertie cap. 31. â—ow we oughte continually to doe good workes cap. 32. â—f perseuering in goodnes cap. 33. â—f temptations cap. 34. â—f the profit of temptations cap. 35. â—f the remedie agaynst temptatioÌ„s which is prayer cap. 36. â—f the end whereto man is created ca. 37. â—f the dreadfull iudgemeÌ„t of God ca. 38. â—f the paynes of them that loue the vanitie of this worlde cap. 39. â—f the glory that they shall haue which despise the vanitie of the world cap. 40. The ende of the third and last parte Laus Deo O felix puerpera gloriae lucerna Surge veni propera domina superâ—â— Mea terge vulnera veniae pincerna Me Christo confedera me sempeâ— guberna Iesu fila Dauid 〈…〉 O regina virginu per quaÌ„ luxest orta Reparatrix hominuÌ„ felix coeli porâ—â— Verus splendor luminum quaeso mâ— conâ—orta Sursum ante dominum preceÌ„ meaâ— porta Mat. 6. Exd. 3. 1. Reg. 5. Exod. 2. Exod. 16. Io. 14. Pr. 12. Gal. 6. Eph. 5. 2. Reg. 11. Mat. 4. Luc. 2. Mat. 5. Gen. 24. Eccl. 1. Phi. 3. Amos. 9. Prou. 14. Danie 2 Thren 1. Luc. 9. Ioh. 2. 1. Thess. 5 Psal. 48. Eccle. 3. Genes 3. Psal. 118. Rom. 6. Gene. 25. Psal. 67. Rom. 6. Psal 77. Psal. 54 1 Cor. 4. Math. 27. Iohn 8. Iohn 5. Luc 18. Mat 6. Mat. 5. 4. Reg. 20 Mat. 6. Prou. 27. Dan. 3. Exo. 16. Exo. 20. Ios. 7. Esa. 10. Exo. 10. 1 Cor. 15. Apoc. 4. Psal. 113. Esa. 25. Dan. 4. Iu. 15. Iob. 31. Exo. 4. Oze 13. 1. Cor. 10 Psal. 29. Psal. 29. Mat. 25 Iohn 8. 1. Cor. â—1 Psal. 90. Luc. 17. Luke 18 Rom. 11. 4. Reg. 25. Mat. 20. Mar. 10. Num. 10. Mat. 26. Iob. 1. Gene. 30. Exod. 13. Act. 1. 2 Cor. 5. Heb. 13. 1. Pet. 2. Psal. 141. Psal. 38. 2. Cor. 4. Heb. 11. Prou. 31. 2. Reg. 18. Eccle. 11. Luke 16. Mat. 11. Mat. 6. 1. Tim. 6. Gal. 1. Heb. 11 Iob. 1. Iob. 16. Psal. 34. Esa. 14. Psal. 98. Sohp 1. Eccl. 19. Iob. 17. Ose. 9. 1. Reg. 9. Math. 4. Psal. 61. Psal. 75. Eccl. 13. Luc. 15. Luc. 10. Genes 3. 2. Cor. 12 Mat. 15 Eccle. 5. 1. Tim. 6. Psal. 75 Philip. 3. Luc. 10. Iob. 1. Sap. 7. Psal. 4. 1. Iohn 2. Gen. 13. Gene. 31. Exo. 1. Dan. 4. Gene. 1. Rom. 1. Phil. 3. Luke 14. Gene. 39. Mat. 19. Mat 16. Leu. 11. Iud. 7. Iob. 1. Luc. 6. Psal. 83. Psal. 41. Psa. 136 Mat. 5. Apo. 7. Apo. 21. Iob. 3. Iob. 21. Luc. 16. Iohn 11. Luc. 19. Iohn 11. Luc. 19. Mat. 18. Exo. 14. Eccl. 2. Exod. 2. Psal. 93 Tob. 5. Prou. 15. Esa. 24. 1. Cor. 7. Sap. 10. Heb. 11. 1. Pet. 2. Sap. 7. Psal. 11. Ioâ— 1. Iob. 10. Io. 16. Phil. 4. Luc. 10. 1. Cor. 1. Psal. â—1 Esa 14. Prou. â— Luc. 1. Psal. 3. Can. 4. Ioh. 14. Eph. 2. Gen. 21. Iohn 16. Gal. 5. Psal. 102. Psal. 138 1. Cor. 14. Eccl. 9. Psal. 90. Io. 12. Io. 19. Gene. 3. Iob. 1. Prou. 1. 1. Re. 9. 2. Reg. 11. 2. Reg. 1. Gene. 40. Mat. 17. Mat 5. 2. Tim. 3. Luc. 13. Math. 7. Io. 15. Io. 12. Mar. 55 Mar. Vlt. Io. 15. Mat. 5. Act. 7. 2. Cor. 12. Mat. 5. Hester 3. Mat. 16. Luke 16. Act. 14. Psal. 60· Prou 13. 2. Re. 20. Psal. 50. 1. Pet. 2. Gene. 42.45 1. Re. 26. Tob. 11. Psal. 15. Psal. 119. Gene. 1. Exod. 1. Act. 9. Psal. 2. Mat. 6. Exo. 12. Num. 11. Ag. 1 Mat. 6. Gene. 1. Mat. 25. 1. Pet. 5. Psal. 93. Luc. 8. Io. 19. 1 Cor. 3. Srp. 5. 1. Re 3. Act. 26. Luc. 23. 1. Cor. 3. Pro. 10. Luc. 16 Sapi. 5. Exo. 4. Prou. 3 Gen. 32. Eccl. 27. Exod.
furtherance 〈◊〉 meanes of any helpe that doth arise to you by 〈◊〉 small paynes taken herein I praye you of your â—â—aritie that for my paynes you vvill afforde 〈◊〉 parte of your prayers and by your intercesâ—â—â— intreate for mee at goods handes that vvhiâ—â— I seeke to carrie a candle to gyue others light I vvalke not in darkenes my selfe and lose 〈◊〉 comforte of that vvhich I procure to get for othâ—â— folke but that if I chaunce to trippe or stomble 〈◊〉 my vvay as God knovveth I doe full ofte yet 〈◊〉 may the sooner by your good healpe recouer mâ— selfe agayne and escape the euerlastinge ruyne 〈◊〉 my soule so as at the last after these hard stormeâ— be past I may by gods mercie be receyued to somâ— peece of his glory Fare ye vvell God send yoâ— the assistance of his holie spirite to conduct you 〈◊〉 the ende of your vvell begonne iourney Amen From the prison Aprilis 7. Anno domini 1584 nost capt 7. Your faythfull vvellvviller and true frende in Christ Iesu. G. C. OF THE DESPIsinge the vanitie of the vvorlde The first parte â—ovv that vve can neither tast of God nor enioye any spirituall delighte and diuine comforte yf first vve despise not the vvorld and the Pleasures therof CHAP. 1. NO man can serue twoe maisters saith Christ our Sauiour The comfort that is of God is sweete and delectable but this is not for all men but for those onelie whiche deâ—ise the vanities of the worlde It is imâ—ossible to tast of God and to loue disâ—â—dinatâ—ie the thinges of this lyfe All men â—â—ulde gladlie enioye the sweete conuerâ—ion of our Lorde but few there be that â—ll forgoe their owne commodities and â—â—linglie despise the earthlye delightes They desyre greatlie to haue the inward comforte of the soule but with all they desyre to satisfie their owne appetites But yf thou wilt folowe Christ thou must denye thy selfe Thou must withdrawe thy selfe from the world yf thou thinkest to enioye God for God and the world be contrarie they haue nothinge common betwixte them neyther maye they inhabite together caâ—â— of therfore the loue of the worlde yf thou wilt that God shall haue accesse to thy soule Neyther mayest thou fullie tast oâ— the sweetenes of God vntill thou doesâ— fynde that the pleasures of the world be waxen bitter vnto the and vnpleasant And when thou shalt accompte of thesâ— wordlie thinges to be harde and harshe of tast then shalt thou fynde thy soule disposed to receyue the inward comfortâ— of Iesus Christ. For as it is vnpossible foâ— the with one eie to looke vpward to heâ—â—uen and with the other to looke downewarde to the earth so is it against reasoâ— to haue thyne affections here on thesâ— earthlie thinges and enioye withall thâ— spirituall coÌ„fortes of heauen If thou wilâ— enioye God it is necessarie for the to deâ—pryue thy selfe of all kynde of wordlie 〈◊〉 sensuall comforte That comforte which cometh from man must needes be vile anâ— of no accoÌ„pte since it hyndreth the comâ—forte whiche cometh from God Thou must not seeke for God in the pleâ—â—sant fieldes nor in delightsome gardeins neyther in the pleasures of this worlde Synce Moyses one so deare vnto hym founde hym out amongest the thorney busshes of harde pennance and sharpenes of lyfe Therefore doe those worldlinges neuer deserue to fynde hym that doe not seeke hym any where but amongest pleasures and delightes But flie from all worldlie comforte asmuch as thou mayest and then shalt thou be refresshed at gods owne hande Dispatch all worldlie care froÌ„ thy soule to the intent that their maye be place for the loue of God to rest therein where it maye be suerlie planted and take fast rootinge God would not permitte that his holye Arke the idole Dagon should haue both one Aulter And allthoughe the Philistines did earnestlie labour to haue it so yet could they neuer bring it to passe that they might both abide together God will not that the Idole of vice whiche thou doest adore should haue any place there where as his diuine person remayneth he coÌ„senteth not that the world and he shoulde be adored together And therefore yf thou wilt loue God as thou oughtest to doe thou must not sett by the glorie of this worlde God neuer appeared vnto Moyses whilest he remayned in Egipte no more owghtest thou to haue any hope of seeing hym whilest thou â—iuest in darkenes of the world Refuse the Pallace of Pharao despising the honours vanities in whiche thou liuest that thou mayest finde in the desert of solitarie lyfe as Moyses did the helpe of God and his spirituall comfortes VVhilest the flesh pottes of Egipte doe sauour well in thy mouth thou shalt neuer tast of the heauenlie manna Thy stomack being full of nawghtie humours thou canst neuer receyue the precious foode of heauen Despise from the bottome of thyne harte all that is delightfull here vnder heauen And thou shalt easelie make thy soule thereby to mounte aboue the heauens to receyue the ioyes thereof Many be desirous to haue respect vnto both And geuing them selues vnto God doe yet reserue their wordlie commodities still to them selues Let it not be greuous vnto the to seperate thy selfe from thy frendes and kynnesfolke when they doe gyue the any impediment toward the waye to heauen For God reuealeth not his hidden secrettes vnto thy sowle in the presence of other witnesses neyther will he be conuersante with hym that is vnquyet and is occupyed aboute wordlie busines There is none beloued of the worlde but he that is dryuen away froÌ„ Christ And there is none that is beloued of Christ but he whome the worlde despiseth Thou canst not perfectlie loue God but yf thou doe first despise thy selfe and the worlde for God And by this mayest thou knowe whether thou louest God yf thou coÌ„ferre the loue that thou bearest hym with the loue thou bearest to the world for so much the more as thou louest God so much the lesse shalt thou esteeme the worlde Our Lorde will not haue our hart deuided nor parted in peeces but will haue it whole to hym selfe And therfore that thou mayest not lose a thing of so great a price esteme but lightly these traÌ„sitorie things And this is the readie way to get the perfect coÌ„fort of spirit THAT PERFECT PEACE IS not fovvnd but of the humble meeke mynde vvhiche is not gotten but by mortification of our ovvne vvilles and by voluÌ„tarie suffering of vvordlie paine and tribulatioÌ„ for the loue of Christ. CHAP. 2. I LEAVE vnto yow peace I gyue you my peace saythe our Lord as long as you shall serue the worlde you shall allwayes lyue in debate and contention The loue of carnall thinges is follie which hindreth vs of thinges spirituall The louers of the world doe lyue in continuall torment The world still runnethe aboute like a wheele and in the furie of his turninge slayeth them that loue
it most of all The true peace of harte is neuer obteyned by the louers of this world Loue God and thou shalt haue lyfe Deny thy selfe and thou shalt haue the true peace But who is he that getteth perfect peace in deede He that is humble and lowlie of harte Purge thyne harte from all malice and thou shalte haue the true and happie peace Learne to conquer thy selfe in euerie thinge thou shalt haue the inward peace of the mynde Breake of thy disordinate appetites take away thy vayne desires and dryue from thee the vnsatiable loue of the world then shalte thou lyue at peace and quyetnes No man shall then trouble the nothinge shall molest the but thou shalt enioye the sweetenes of spirite find euen Paradice here vpoÌ„ the earth Nothinge can happen vnto a iust man that may gyue hym any perturbatioÌ„ Thine owne proper passions be they that make warre agaynste thee And when thine enemyes be within thee why coÌ„pleinest thou of those that are without thee A greate Lorde is he that can coÌ„maunde hym selfe The dominioÌ„ of our owne will is of wonderfull power effect may doe more theÌ„ all the kings Emperours of the earth who can by no meanes make their enemyes their frendes as your will can doe being disposed therevnto in subiectinge our vnrulie appetites vnto the sweete rule of reason The vearie cause why iniuries â—duersities and all kynde of other tribuâ—atioÌ„s annoy thee so much is because thou â—oest seeke how to flie awaye from them to escape them Thou proclaymest open â—arre against them accoÌ„ptest theim for â—hy enemyes whiche causeth them to â—orke the al thee displeasure they can But â—f thou faule in league with them and â—egynnest once to loue them they that â—efore did gyue thee muche trouble will â—fter gyue thee as much comforte Sainte Andrew reioyced in his Crosse that glorious father Sainte FraÌ„cis called â—nfirmities his sisters whereby we may see â—ow these and other holye men reioyced â—n those tribulations which doe so muche â—ffeÌ„d thee They loued that which thou so â—uch hatest And doe thou loue that which â—hey loued synce it lyeth in thy power â—hou shalt theÌ„ find coÌ„fort in thy tribulatioÌ„s â—s they did If in suffering tribulatioÌ„s thou â—indest the payne greuous vnto the compleine not of theÌ„ that persequute thee but â—ather of thy selfe who hauing free libertie â—n the to loue persequutioÌ„ wilt not loue it Thou must conforme thy selfe to Iesus Christ and loue his Crosse and Passion Resigne thy selfe wholie to hym and loue that wihche he loueth and then shalt thou finde coÌ„forte sweetenes in those thinges whiche now thou takest to be vnsauorie Enter into thy selfe and destroy within thee all thy passions and worldlie desires and thou shalt not haue cause to coÌ„pleyne against any man And yf any thinge seemâ— greeuous vnto the make the reuenge vpâ—â— thine enemyes within thee that doe affliâ—â— thee and neuer compleyne of those enemies which are without thee since they caÌ„not hurt thee but by thyne owne consent Like as the moth bred in the cloath coÌ„sumeth the selfe same cloth wherein hâ— breâ—deth And in like maner the woormâ— eateth vp the wood which broughte hyâ— furth ingendred hym euen so these heâ—â—uie cares whiche so much aggreeue thynâ— harte growe in thee of thyne owne concupiscence They take their norishement iâ— thee at last doe coÌ„sume thee playeng thâ— vypers with thee which eate their way owâ— of their mothers belly which bread them Oh in what peace shouldest thou rest 〈◊〉 thou wert verelie mortefied Trew is thâ— sentence whiche sayth That no man is huâ—â— but by hym selfe The greatest enemy which thow hast iâ— thy selfe All that is good in thee consisteth in the vertue of thy mynde to whiche nâ— man can doe harme allthowghe he takâ— away libertie honour or riches And persequutions doe not onlie noâ— hurt thee but also gyue matter of merite Now yf the glorie of a christian be the crosse of Iesus Christ imbrace it and theâ— shall none trouble thee nor hurte thee buâ— thou shalt obteyne the true rest and quietnes of mynde and lyue euer after contentedlie and peaceablie â—Y THE LYFE AND DEATH of our Sauiour Iesus Christ it is plainly perceyued vvhether the honour and riches of this vvorld ovvght to be esteemed or no VVho being hym selfe vearie true god both by his example and doctrine teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay CHAP. 3. BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle let all thy labour and studie be to conforme thy lyfe to â—he lyfe of our sauiour If wee had no other reason for to coÌ„demne the vanities of the world with all yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all It were shame for vs to lyue in pleasure and delight our great captayne Ioab liâ—ing in great daunger and ignominie There is not any souldier which seeth his captayne die before his face but that he will willinglie also put hym selfe to the daunger of death forgetting all his former pleasures and delightes If thou seeke for honour when thou seest thy Captayne generall lyue alltogether without honour iâ— is a greate token that thou arte not of his bande And sithence thou reputest thy selfe for a Christian thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in Many be they which call them selues Christians but there be but few of those whiche folowe the lyfe of Christ in deede in name they agree all together but in conuersation and behauiour they be verie farr coÌ„trarie If the lyues of many Christians were tried and compared together with the lyfe of our redeemer as the woorkemaÌ„ tryeth his woorke by a lyne to finde out the crokednes thereof It would soone appeare veary manifest how much our hartes were gone away froÌ„ the true leuell in the which God did once rightlie settle vs towardes the loue of those thinges whiche he would haue vs to despice and contemne VVhome thinkest thou to knowe more God or the world Now if thou thinkest that God knoweth more Behould how he chooseth pouertie and a moste base kynde of lyfe And this suffiseth for thee to know how much thy lyfe is out of square Thou goest cleane wyde from the true pathe oâ— heauen yf thou doest disordinatlye seekâ— after the honours riches of this world If the worlde had bene good and thâ— â—onours riches thereof profitable our holie redeemer woulde neuer haue commaunded his disciples to despise them In â—he litle esteemynge of hym selfe whilest â—e liued here and in the greate austeritie â—f his owne lyfe our Lorde did teach vs â—ow litle wee ought to make accompte of â—hese worldlie thinges The hard maunger in whiche he was â—yed after his
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
suffocate and choke vp the spirite of God Despise thou therefore the vanitye of these corruptible thinges that thou mayest freely yelde thy selfe vnto God and vnto God thou canst not flye except thou doe breake the bonds wherewith the world holdeth thee bound Let not the sweetenes of this worlde seperate thee from the loue of God Poyson is alwayes geuen in some sauory and well releshed meate and when it is well tempered therewithall it is easely taken but he that receaueth it is soone after caried to his graue Euen so be riches verye pleasante vnto them that doe loue them but death doth alwayes accompany them and doth bring them to euerlasting death which are made proud and vicious by them Ecclesiasticus sayeth He that loueth riches shall get no profit by them what profit cometh by them S. Paule telleth They that will be riche doe fall into the snares and grinnes of the deuill All creatures be such vnto man as man is vnto him selfe The good soule can take no offence of the thinges that are without no more can the euill soule take any benifite by them for what profiteth the multitude of riches to this flesh of ours the which must shortly perish they can not defende it from the corruption which doeth belonge vnto it and in which it must needes rest at the last That is a good soule which is not subiecte vnto riches The men of riches haue slepte their sleepe sayeth the prophete He sayed not the riches of men but the men of riches because they were seruantes vnto their riches and not lordes ouer them That gayne which is gotten by the losse of a good name may well be accompted for losse and no gayne He is to be feared that doth feare pouertie Seruantes doe serue to ease their maisters of their cares for one hauing care of one thing and an other of another thing they deuide so the care amonge them that the maister is by that meanes at reste and ease but it falleth out cleane contrary by our money and temporall riches for they doe not take away their maisters cares but doe rather double their cares and their troubles also Thou art very vayne thy selfe if thou doe put any truste in the vanities of this worlde It is an extreeme vanitie to subdue thy minde to the vanitie of this miserable world Despise with all thyne harte the riches of the earth and thyne harte shall be replenished with the true riches of heauen THE RICHES OF THE VVORLD are declared to be but of vile substāce And therefore vnvvorthye eyther to be loued or esteemed of a man vvho is adorned vvith so manye good gyftes by God to the end he sholde not abase hym selfe in the louing of so vile thinges but sholde vvholie direct his loue tovvard his deuine maiestie to be after partaker in heauē vvith hym for euer CHAP. 19. I HAVE not esteemed the thinges of this world sayeth S. Paul any better then dong He could inuente nothing to compare riches vnto that he could esteeme for lesse or accompte more vyle thē donge But if these temporall thinges were in deede of very good price value yet in respect of heauēly things they ought not to be accōpted of any value at all much lesse ought they then to be esteemed beinge of so vyle and base substance as in deede they be Thou thinkest thou doest much in the despisinge of the goodes of this worlde doe but consider a litle the vilenes of the matter that all these riches and iewels of the worlde be made and formed of and according to the matter thou findest them of so doe thou esteeme them VVhat is golde but the verie dregges of the earth VVhat other thinge is siluer and pretious stones but the superfluitie of the earth which droppeth downe into some holow place of the earth and there is gathered together norished increased VVhat be all these Sattins damaskes all kinde of silkes but the superfluitie of vile woormes And what is your finest cloath but of the wulle of a sillie beaste VVhat be your fine delicate furres as sables marterns and other like but onlie the skynnes of dead beastes VVhat be all your costlie buyldinges your paynted Pallaces highe towers and other costlie edifices your mightie and large Cities are they of any other substāce then earth And what other thinge is honour but wynde And what is there any thinge in this world that is not of earth So that in louing or esteemynge any thing that is in this world which is of worldlie folke so much made of what other thinge doe you esteeme but a little earth Knowe and acknowledge that which the world doth offer vnto thee and beware that thou put not thine harte in subiectiō to such base and vyle stuffe Thou mayest with good reason be ashamed of thy selfe that being a creature of that excellencie borne to loue and to serue God arte yet of so base a mynde and corage that forsakinge thy creator thou hast bestowed thy loue vpon such vile abiecte thinges Let there be yet at the lest wise so much noble nature founde in thee as to acknowledge thy selfe for such as in deed thou arte and for that excellencie of thy nature which thou hast receyued of God to gyue hym thankes and neuer subiecte thy selfe to any thinge meaner then thy selfe Loue those thinges whiche are the most noble of all which are thinges spirituall and most agreeable to that noble nature whiche God indued thee with all when he created thee to his owne similitude and likenes For as loue doth transforme the louer into the thinge that is beloued so as that louer is brought thereby into the possessiō of an other thing and is not maister of hym selfe Euen so thou thy selfe being so worthy a creature louing these earthlie thinges so dearelie as thou doest beinge such and so vyle as they be thou doest gyue that which is of good value in deede for that which is but vile nothing worth Thou exchaūgest most pretious things for thinges most beggerlie and the thinge that of his owne nature is most excellent whiche is thy soule thou gyuest for the vyle muck of the earth which is a thinge verie vnworthie and vnfyt for thine estate and degree whereby it not onelie appeareth that thou knowest not thy selfe but also that thou vnthankefullie renouncest those singuler priueleges which God hath gyuen the. VVhy doth God commaunde thee to loue him not for that his diuine Maiestie hath any neede of thy loue but for thyne owne good and singuler benifite He will that thou shalte loue him because he wold haue thee to be honored thereby and by transforming thy seffe into him by thy entier louing of him thou mayest receaue aduauntage by the exchange when thou gyuest things that be good for things that be better and thinges that be pretious for thinges that be inestimable without value Thou mayest see by this howe little God esteemeth
these earthlie thinges VVhen he depriued his greate frend Iob one whome be loued so well of them at the request of his greate enemy the deuill Open thine eyes and consider how much thou doest abase thy selfe in the vnordinate louing of riches how much thou doest exalt thy selfe agayne by the contemninge of them Take awaye therefore thy loue from these vanities bestowe it onlie vpon Iesus Christ. NO MAN OVGHTE TO BE proude nor to glorie of his earthly possessions vvhich doe further nothinge tovvard the attaynynge of vertue but rather as hurtfull thinges they ovghte to be reiected and abhorred of vs. CHAP. 20. COMPARE not the wisdome of God vnto a pretious stone for all the golde in the world being compared vnto that is but as the small sande And siluer in respect of that shal be accompted but as a peece of clay saith the wise man That is great pouertie whiche the wordl calleth riches Put not thy mynde vpon such vanities but lifte it vp to God alone Abase not thy selfe in subiecting thy will to such vvâ—e thinges God hath created thee to goe vpright and straight because thou shouldest looke vpwarde to heauen and loue heaueÌ„lie thinges And set nought by these thinges of the earth And because God looketh and hath respect to helpe thee to doe thee good therefore hath hâ— placed all thinges that thou haste need◠〈◊〉 vpon the vppermost face of the earth as bread wine meate and all other thinges necessarie for thee because thou mightest finde them redily and easely at what tyme thou haddest neede of theÌ„ But the superfluous things as golde and siluer he hath hiddeÌ„ vnder the earth because thou shouldest not wish for them nor desire them Seeke not therefore after such false ware The prophete sayeth Ye children of men why doe ye loue vanitie and seeke after lying Thou being the sonne of a reasonable man which haste also the vse of reason doe not thou lyue so without all reason as to make these earthlie gooddes the vttermost end of thy trauailles synce thou wast created for to enioye the heauenlie gooddes All that thou louest is vanitie sayth the Prophet and whatsoeuer the world promiseth thee is but lies This golde is but earth and this silke which thou esteemest for so delicate a thinge cometh from the selie woormes and what thinges be more vile then those These be those pretious thinges whiche adorneth thee with this dayntie stuffe thou settest thy selfe out to shew when all this was vpon thy backe wast thou cloathed with any thinge but with pouertie and with vanitie Be not thou proude of any such like cloathinge neyther doe thou vaunt thy selfe of thy riche hangings or other costlie stuffe that thou doest adorne thy house with all for thoughe to thy blynde eyes they seeme to be great riches yet in truth they be none nor for such are they esteemed of men that be wise and of vnderstaÌ„ding These thinges be not they whiche shall make a man riche If thou wilte be riche thou must loue that which is verye true riches in deede These riches can not make a man wyse humble patiente chaste or mercifull they conuerte not anger into meekenes nor make a cruell man piteous nor the enuious man charitable Now if towarde the vertue of the minde they doe further nothing at all but rather as by experience we daylye see doe make men worse in maynteyning vyce and dryuing away vertue what reason is it why thou sholdest so fondly esteeme them for euen as when thou doest norish in thy bosome serpents and scorpions who when they haue well warmed them there will stinge thee and poyson thee for thy labor and do as much as is in them to kil thee So with the heate of thy disordinate desires thou doest norish and augment these riches and delicacie wherein thou lyuest which being fostered with in thy bowels doe after gnaw thy conscience and extinguysh the good spirite with in thee and so put thy saluation in great daunger· This is that which thou hast loued so well O thou blinde man This is that after which thou seekest so fast And this is that which thou consumest thy selfe for Praye vnto God to gyue thee thy right vnderstaÌ„ding to the intent that thou mayest knowe the deceytfulnes of these gooddes which thou louest so well and that thou mayest lyfte vp thy harte to the loue of those thinges in whiche true riches are to be founde MAN BEINGE CREATED TO the image and similitude of God ought onlie to loue hym and not these earthlie riches vvith vvhich in deede he hath no maner of resemblance CHAP. 21. DOE not thou loue the world nor the thinges which be in it sayth Sainte Iohn By the light of naturall reason it is manifest that thou oughtest not to loue any of these earthelie thinges â—or loue is a thinge of that nature price â—hat it cannot be due vnto any thinge but â—hat which is able to render loue backe â—gayne and requite loue for loue which â—s the iust recompence and price thereof â—nd because no vnreasonable creature can â—hus doe therefore must not thou set â—ayne harte and affection vpon any of theÌ„ It is a greate peruerting of order to vsâ— thinges to other endes then they are appoynted and created for Only god is to be loued for hym selfe as that which is the cheefe good of all and as it were the verie centre of thyne harte And his creatures must thow vse in their kyndes to serue hym with all as he hath ordeyned but for that good which thou doest thy selfe take by theÌ„ thou must thaÌ„ke God threreof And vpon hym must thou bestowe all the loue therefore that thou canst vnto whom it only belongeth froÌ„ whome thou onlie receyuedst the fruyte and benefite of those his creatures But yf thou doest loue the creatures them selues not referring the loue thereof vnto God Thou pâ—ruertest the order of nature and art worthelie to be punisshed therefore God created man to his owne image and likenes to the ende that as all other lyuinge creatures of their owne natures doe loue their lyke so he sholde gyue all his loue and affection to God alone and not set his lykinge in these earthlye and transitorie thinges But with riches whâ—â— resemblance or likenes hast thou VVhâ—â— hath thy soule to doe with golde Thoâ— hast to loue God onlie after whose imagâ— thou arte made And not these earthâ—â— creatures All that longe tyme that Iacob haâ— children by Lya and her handmayde 〈◊〉 neuer remembred his returnynge to 〈◊〉 owne countrie agayne for the louers of â—hese temporall gooddes being occupyed â—boute externall thinges doe forget heaueÌ„ which is their true countrie in deede But â—s soone as he had children by Rachell he â—esired to retorne to his natiue countrey â—gayne And so doe all those whiche doe good woorkes desire to comme to glorie â—nd rest in heauen VVhen the king of Egipt was dead
the â—sraelites cried vnto God and they were heard They had cryed lykewyse before his death aswell as they did after but he â—arkened not vnto them The good and the bad doe all crye vnto God but God geueth not eare vnto the wordlie people for that they haue not killed the kinge of Egypte whiche is the loue of worldlie things But yf thow doest kil once the loue of the world by by god will heare thee This is the verie force and true effect of loue to haue the to be such as is the thinge that thou louest Thy soule is like vnto waxe which taketh the forme of that whiche is impressed therein That which the seale doth imprinte in it that shalt thou fynde therein If thou impresse therein the loue of worldlie thinges thou must be worldlie but yf thou place heauenlie thinges therein thou shalt be heauenlie thy selfe If thou puttest thy glasse towarde heauen thou shalt fynde heauen fygured thereiâ— and yf thou turnest it toward the earth thou shalt finde the earth figured therein So shalt thou alwayes takâ— that figure whiche thou wilt applie thy selfe vnto and accordinge to that thingâ— which thou louest shall thy selfe be eitheâ— good or euill Nabuchodonozer when he was in louâ— with the world he went aboute the hilles and the wooddes feedinge on grasse like a beast But retorning agayne vnto God by penance he recouered his former image which he had lost before VVhen God created the sonne and the moone and all his other creatures God sayed that they were all good and approued them for such But when he created man he neyther saide that he was good or bad Yet are not those creatures better then man but lesse worthe theÌ„ man because that for his sake they were all created And why did God say of other creatures that they were all good and saide not so of man that was better then they all God paraysed not man neyther called he hym good or euill because he looked that he sholde so worke with his free will that according to that which he sholde chose hym selfe eyther good or euill he shold haue his denomination callinge If thou doest loue that which iâ— good theÌ„ art thou good And yf thou doest loue that which is euill then arte thou euill So man only because he hath his freâ— eleection to take eyther good or euill God wolde firste see both what he wolde â—â—oose and what he wolde loue before he â—â—olde gyue him any addition of dignitie â—â—d then after gyue him his title accorâ—â—ng to his choyse and this power hath â—ot God gyuen to any other of his earthly â—â—eatures but only to man The Apostle S. Paule speaking of a â—ertayne sorte of men sayeth That they â—â—aunged the glorye of the incorruptible â—od into the likenes of a corruptible man 〈◊〉 birdes fowrefooted beastes and of serâ—entes You may hereby beholde what â—â—pressioÌ„s be made in maÌ„s soule through â—â—e loue of these earthly thinges The proper habitacion of the soule 〈◊〉 heauen where they onelie that be perâ—â—cte must inhabite Our conuersation is 〈◊〉 heauen sayth the Apostle The waye to â—â—e riche is to despise worldlie riches It is â—reate riches not to care for riches VVho 〈◊〉 he that hath much euen he that is conâ—â—nted with a little God commaunded the Israelites that â—â—ere sholde no man take away or enioye â—â—y part of the spoyles of Iherico VVheâ—ein was signified vnto vs that wee shold â—ot couet after the mutable treasures of â—is world which is implied in this word â—herico which signifieth mutabilitie or â—hange But as Iosue did burne and conâ—ume with fier both the towne and all the â—iches thereof so sholde wee that be â—aythfull consume with the hot burnyng â—oue of God all the riches and gooddes of this world which a true faythfull maâ—â— should neuer esteeme or set by And whâ—â— so doth otherwyse shal be put to death aâ— Acham was and committed vnto euerlaâ—stinge damnation therefore EARTHLY RICHES OVGHT TO be despised together vvith the desire oâ— them because they are heauie and doe hynder a man that is clyminge vpâ—â— tovvard heauen CHAP. 22. HE that renounceth not all thaâ— he possesseth in this worlde can not be my disciple sayetâ— our Lord. If thou wilt thereâ—fore be the true disciple of Iesus Christ thou must with thyne harte despyse all the transitorie thinges of thiâ— worlde They which folowed Christ dâ—â—â— forsake asmuch as they could desire which folowed hym not Our wil is so vnsatiablâ— in desiringe that he whiche hath moâ—â— thereof is least satisfied and he that caâ— forsake his will forsaketh all thinges Anâ— by that meanes did Saincte Peter forsaâ—â— as much as Alexander could desire By thy contemnynge of these thinges thou findest thy selfe But in the louing oâ— â—hem thou loosest thy selfe Happie is that â—oule that laboureth in the renouncinge â—f all those thinges that the world so much â—mbraceth Dispise thou corruptible thinâ—es to gayne vncorruptible Golde and siluer are not a loade for â—an but a burthen for beastes There is no â—east that carieth a greater loade then he â—ay well beare but the louer of riches â—arieth asmuch as may be layed by any â—eane vpon him Lighten thy burthen â—ast of these false honours from thee and â—hou shalt afterwarde goe with the more â—ase VVhy wilt thou goe so heauelie ladeÌ„â—heÌ„ thou mayest haue helpe of the poore â—an to carrie parte of thy burthen for â—hee Thou mayest goe best when thou art â—nladen And wrestle best when thou art â—aked when thou doest wrestle with the â—iuell naked thou wilt easelie ouercome â—ym but yf thou haue thy clothes vpon â—hy backe for hym to take holde on thou â—ayest easelie be ouerthroweÌ„ Iesus Christ â—ought naked vpon the crosse for thee â—nd yf thou wilt folow hym thou must â—idde from thine hart all loue of temporal â—hinges Ioseph being tempted in Egipt fled â—waye and left his clothes in the handes â—f his persecutor and after he had disâ—hardged hym selfe and cast his outward â—ooddes away he became a greate lorde â—nd ruler in Egipt They that contemne â—iches shald receyue therefore agayne an hundreth tymes as much saith our Lorde There is nothing greate in this worlde but that harte which contemneth greatâ— thinges VVho is poore he that appeareth riche and he that most hath enioyeth leasâ— libertie and with lesse ease doth lifte vp his harte to God Crates the ThebaÌ„ Philosopher despised riches because it hindred his studyinge in Philosophie and doest not thou thinke that they will hynder thee more towarde the gettinge of heauen It is hard for thee to carrie a greate burthen on thy backe although thou walke on the eueÌ„ grounde How much more hard is it for thee then to clyme vp to heauen being laden VVhat busines so euer thou doest goe aboute in this worlde thou wilt as much as thou canst put from thee all such cares that shold hynder thee therein and yet in
the Prophet he called vpoâ— God The more that the waters of thâ— flood did increase so much more was thâ— Arke of Noe lifted vp and the more thâ—â— the children of Israell were afflicted 〈◊〉 Egypt so much more did they increase 〈◊〉 multiplie So the waters of tribulation doâ— lifte vs vpward toward God and by theâ— is our merite increased and grace augâ—mented Take therefore a delight in tribulaâ—tions for it is a vearie readie way for theâ— vnto heauen The first thing that God wrought in the conuersion of S. Paule was to make hym blynd and throw hym downe to the grounde to geue vs thereby to vnderstand that the first begynnyng of 〈◊〉 true seruyng of God cometh by triâ—â—â—â—tion The corne and the chaffe reâ—â—ne both in the floore together Euen 〈◊〉 this worlde are good men and euill â—â—ed together in company But when â—â—ynde of tribulation bloweth vp the â—â—ked are blowen away and scattered â—â—ugh anger and impatience and the â—â—â—d are thereby vnited and ioyned toâ—â—er That which doth hurt vnto euill 〈◊〉 doth good vnto the iust By much beating at last the blacke â—he is turned to be whyte If good men â—â—gather anye spotte of sinne through to â—â—â—h fauor and prosperitie of the world â—â—â—n aduersity cometh it taketh it cleane â—â—â—y from them The chastisemente of 〈◊〉 in this lyfe is like vnto the correctiâ—â—â— of a pitifull father who euer iâ— his â—â—â—ishmente remembreth mercie withall 〈◊〉 the punishment of the nexte worlde is â—â—â—hout all participation of mercie acâ—â—â—ding to that which the Prophet sayde â—o God Thou shalt rule them with thy 〈◊〉 of yron and thou shalt breake them in â—â—ces like vnto the vessels of clay y Choose then rather to be afflicted and persecuted in this worlde seeinge thou mayest by so shorte a suffering gayne thy selfe thereby perpetuall rest in heauen OVR BEINGE OVER CAREFVâ—â— for matters of this vvorld beside it shevveth diffideÌ„ce in gods promâ—â—â— made vnto vs it letteth and hyndâ—â— vs froÌ„ our spirituall exercyses vviâ—â— vvee ought most to attend vnto CHAP. 33. BE not ye carefull for which yow shall eate drinke nor take yow thought for that wâ—â—â—â— yow shall were on 〈◊〉 backs sayth our redeeâ—â— Much vayne carefulnes aboute tempâ—â—â— thinges doth ouerchardge our spiritâ— winges by the which our soule 〈◊〉 flie vp to the contemplation of thiâ— eternall God made man such as he shold be 〈◊〉 to vnderstande and knowe his chiâ—â— good and finall felicitie that by the â—â—â—derstandinge thereof he might loue and by louing of it at the last enioye which he loued froÌ„ the enioying wâ—â—â— of wee be kept by the ouermuch 〈◊〉 and loue of these worldlie thinges If childreÌ„ of Israell had bene carefull aboâ—â— that which they shold haue eaten droâ—â— or worne when they shold haue 〈◊〉 â—â—o the desert they wold neuer haue gone â—â—t of Egipt nor neuer haue entred into â—â—e lande of promyse If thou wilt enter â—â—to the lande of promise thou must cut 〈◊〉 the superfluous cares of these transitoâ—â—e thinges And the greatest parte of those Heâ—â—ewes which were by gods mercie deliâ—â—red from the bondage of Egipt because â—â—ey were to carefull after they were 〈◊〉 men into the desert for their foode and â—â—e prouision for their bellie longing still â—â—ter flesh meate and their olde good fare 〈◊〉 Egipt they died in the wildernes and â—euer obteyned their desire in the entring â—â—to the riche frutefull lande which was â—romysed them Labor thou not for temporall thinges â—nd thou shalt wynne erernal thinges And â—oe not seeke too greedelie after these â—â—sible thinges lest that thou doe loose the â—â—inges inuisible Vnto certeyn men that had so much â—â—re of their owne matters that they forâ—â—t gods causes God hym selfe saide â—ecause ye haue attended with to much â—â—re to your owne howses and haue let â—â—y howse stand desert forsaken thereâ—ore shall not the heauens yeld you any â—ater nor the earth any fruyte It is but â—â—eete iust they should want all thinges â—hich forsake the maker of them for their â—wne worldlie busines God compareth the lyfe of the iust vnto the birdes of the ayre aswell for thâ— little rest they haue and the small suertâ—â— they finde in the earth As also becausâ— their ordinarie abiding is alofte in high places Hereof it is that Christ repreheâ—â—dinge the carefull lyfe of worldlie foâ—â—â— reproueth them by the example of thâ— birde sayinge Beholde the birdes of thâ— ayer they neyther sowe nor reape noâ— gather into their barne and yet our Lordâ— feedeth them A fowle shame it were 〈◊〉 thee to consume thy selfe with the care 〈◊〉 trauayling after this fowle earthly mucâ—â— when thou mayest with the same care gâ—â— the sweete flowers of Paradis VVhâ—â— wronge doest thou vnto thy selfe to weaâ—â— out to tier thy selfe in seeking after thiâ— world when thou mightest with as little trauayle finde out heauen it selfe Euen foâ— the verie honour of thine heaueÌ„lie father thou owghtest not so to doe For this ouâ—â— greate diligence and carefulnes of thâ— sonne doth as it were priuilie repreheâ—â— the necgligeÌ„ce carelesnes of the father aboute the prouision of thinges necessariâ— for his child For wheÌ„ the child doth taâ—â— so much care yt argueth little care in thâ— father Thou canst not therefore without soâ—â— reproofe to thy heauenlie father set thy care thy mynd altogether about theâ—â— temporall thinges as thoughe he had 〈◊〉 care at all to prouyde necessaries for hiâ— children The birdes of the ayre tarrie nâ— â—â—nger vpon the earth theÌ„ their necessitie â—â—forceth them the most of their lyfe they â—â—e spend ordinarelie in the ayre aboue â—nd yf thou wilt escape the daungers of â—is lyfe thou must flie from the earth as â—â—rre as thou canst Thou must seeke by â—â—templation to get vp to heauen yf thou â—ilt keepe thee safe from taking harme on â—â—e earth VVhen God created the birdes and â—â—e fishes he gaue vnto them his benediâ—â—ion but vnto the brute beastes of the â—â—rth he gaue not his blessing at all and he â—â—at will get that blessing which god doth â—â—ue vnto good men must doe his best to â—â—e from all those daungers whiche he â—â—ethe others to perish in For vnto those â—hich lyue disordynatlie on the earth deâ—â—ghting in all earthlie pleasures like vnto â—â—ute beastes God will not gyue his blesâ—â—â—g at all but rather his maledictioÌ„ sayâ—â—ge Goe ye cursed of my father into â—â—erlasting fier which is prepared for â—â—e diuell and his aungells Seeke to lyue like a birde on highe prayer and contemplation putting all â—â—y care vpon God according to the sayâ—â—g of the Apostle saint Peter Put all your â—â—â—e vpon God for he it is that taketh care 〈◊〉 yow all So sayde the prophet I am poâ—â—e and needie but our lord hath care of 〈◊〉 And yf our lord haue care of thee â—ake 〈◊〉 thou too much thought carefulnes for these temporall
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
did he loue her that rather then he wolde displease her he wold be taken and made a seruile prisoner for euer And so was his fond loue the cause of his fowle falle by meanes whereof he was led shortlie after to his death and so was his light crediting of false lyeng wordes made his confusion VVho doth holde thee now in the seruice and bondage of this world but thy light creditynge of his false lyes and flattering wordes whereby at the first thou wert brought vnto this estate which yf thou hast not good regard vnto 〈◊〉 thou mayest happelie be vsed at the last as Sampson was by that false lyeng Dalida Doth it not appeare in the storie how the first thing that they did vnto Sampson after his taking was the plucking out of his eyes And thou which the world taketh into his seruice what arte thou but made blinde thereby As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with to the end that they may not perceyue the paynefull state in which they lyue nor know how sweete the yoke of Christ is Oh how much is it better for thee to reigne with God by seruing of hym then to lyue in the world and suffer extreeme bondage Thou mayest wel see heere now how the world doth vse all those which doe serue it shake of therefore from thy necke the most heauie yoke thereof and put on the most sweete and easie yoke of Iesus Christ. THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld vvherein so little svveetenes is to be fovvnde and that but onelie in apparence doth gyue vs easelie to vnderstand hovv heauie the yoke of his bondage is and hovv much it is to be eschevved CHAP. 11. COME vnto mee all ye that doe trauayle and be laden I will refresh you sayeth our lord The louers of this world sayeth God allmightie doe goe aboute like men that are laden and carrie heauie burtheÌ„s aboute them The world doth gett all that which it â—rauayleth for with trouble and busines and with feare doth enioy it with greefe forgoe it agayne It is writteÌ„ in the Apocalips That thei which had adored the beast neuer had rest which they in deed can neuer obteyne which doe adore their beastlie appetites Little childreÌ„ doe runne vp and downe all day blowing of a fether in the ayer and sometyme they hurte theÌ„ selues by falling but they are to be pardoned because they be without iudgement But thou that art a man of reason and of perfect age art worthie of much reprehension yf thou sholdest runne and take payne after the vanitie of this world the vayne blastes of false honours and riches Thou seest not where thou settest thy feete Thou knowest not the daunger in which thou liuest Thou considerest not the trauayle that thou endurest nor wherefore thou doest endure it which yf thou diddest weygh well thou sholdest fynde all that thou seekest and laborest for here to be in effect nothing VVhat profit doe the little children gett in runnyng all day after a fether they are wel weried for their labour And proffit or commoditie haue they none but sometyme perhappes a good knocke on their head by reason of some fawle that they take And wheÌ„ death cometh that must make an end of thy paynefull lyfe wherein thou haste serued the worlde thou shalt haue no other reward for thy paynes but new sorowes agayne VVhosoeuer will lay siege to a towne will first looke well that the expences of the siege exceede not the comoditie that he shall gett by wynnynge of the towne And yf thou woldest but consider what the seruice of the world doth cost thee thou woldest soone leaue of thyne enterprise If in thy worldlie consolations thou fyndest sorow thou must not marueyle thereat for it is a sower crabbe therefore no marueyle that it setteth thy teeth on edge God sayth I will compasse thy waye aboute with thornes The pleasant orchardes be sett aboute with sharpe thornes because no man shold come at the fruyte These thornes sayth our lord be the cares and loÌ„ginges after riches These hath God layed in our way to the intent that when wee shold see with what payne those fruites be gotten wee shold be affrayed to meddle with them Amonge all our pleasures here God hath planted sorow and remorse of conscience because wee shold not haue any earnest desire or longing after theÌ„ Among our prosperities hath he put much bitternes because wee shold not loue them And synne is allwayes the torment of hym that commytteth it The greefes and the felicities of this preseÌ„t world doe goe allwayes accompanied together If thou doest loue the gooddes of this world thou must needes be subiect vnto much trauayle care for them for when thou hast thâ—m thou wilt be affrayed to loose them But yf thou be disturbed in the quyet possessioÌ„ of theÌ„ then doest thou suffer some trouble presentlie by them which God doth suffer allwayes to falle vnto thee that thou mayest set thyne whole loue vpon hym remoue it cleane away from these vanities of the world God hath appoynted this for a medecyne to temper our disordynate appetites withall But this world hath such a greedie sorte of seruantes folowing it that they will not stick to runne through the thornes all imbrewed with their owne blood for to gather of this fruyte Oh how many are there at this day like vnto those who for the satisfying of their vnruly appetites and for the wynnyng of some fonde pleasure doe suffer greate greefe and remorse of conscience and doe bringe their lewde desires to effect allthoughe it be with neuer so much losse and hynderance to their sowle And all this labor doe they take for to please their senses without any recoÌ„pence at all agayne for their paynes If thou diddest but consider with what preiudice to thy conscience thou diddest buy all this short delight thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world The seruice of the worlde is a deare seruice It is an hard yoke and an importable burthen Christ calleth all those vnto hym that are weried with carying so heauie a burthen on their backe as the heauie yoke of the world is And when he fyndeth that thou art weryed with seruinge of the world and that thou doest playnlie perceyue all thyne owne defects Then doth Iesus Christ call thee as one being then best disposed to come vnto hym He that doeth not first hate the vanitie of this lyfe will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe to be but a vearie vayne follie thou art not meete to folow Christ. Therefore Christ our redeemer calleth not those that doe thinke this worldlie yoke sweete but those that doe take yt as an heauie burthen are growen werie of it And so much lesse payne as thou findest
all the fieldes meadowes fresh and greene when sommer cometh the heate of the sonne drieth vp withereth away the greenes of the fieldes and then be the trees in their cheefe bewtie all fresh and florisshing with their greene leaues and their fruyte vpon them This miserable lyfe of ours is nothing els but a sharpe a hard wynter in which worldlie men be fresh and galante like the greene fieldes enioying all the glorie and pleasure of this world But let them nâ—â— put any trust therein for when the pleasaÌ„t sommer cometh of the next lyfe which shall last and continue for euer they shal be dried vp and quyte coÌ„sumed away Death will mowe downe all their grasse and make therewith matter to increase the flame of the fierie fornace of hell I saw sayth Dauid the wicked man exalted aboue the high trees of libanus and a little after I looked agayne and beholde there was not any such The iust men were accompted and holdeÌ„ for dead like vnto the trees in wynter whose true vertue remayneth hidden in the roote which made them to be counted of the worlde for vnprofitable and nothing worth But the sommer cometh and their vertue florisheth and then shall they appeare in their glorious array The iust shall say the winter of our tribulatioÌ„ is past and now doe the flowers shoote vp in our land which shall shyne like the sonne and so be presented before the face of our God Put not thy trust in the greene and glorious shew of this worldly vanitie for all this freshnes is sone gone in an instant is quyte consumed Loue not the worlde which thou seest slide so fast away for the loue and frendship of this world is enemy vnto God Salomon sayth that the world shall passe away like a sodayne tempest as a thunder clap which maketh a great noyce in the ayer and like a sodayne shower of rayne which soone passeth away and by and by cometh fayre weather agayne so is all the pompe and glorie of this world which no sooner cometh but it is gone agayne Loue thou the lyfe eternall which shall for euer endure be carefull to gett that lyfe which lasteth euer where thou maiest allwayes lyue without feare of fallinge into death And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes Remember that thou â—rt but a pilgrime in this world be diligeÌ„t therefore to get the a sure restinge place in heauen All thinges in this world passe like a shadow away And as worthie of prayse be they that will not florish with the world that florissheth as they be worthie of reprehension which doe delight to perish with them that doe perish That payne which thou takest here to deferr death and to prolong this transitorie lyfe of thyne thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish THE DESIRE THAT MAN hath to content his ovvne vvill and to abounde in the thinges of this vvorld doth cause hym to haue much care trouble of mynde vvhich neuer vvill let hym be quyet but doth put hym still into nevv thovvghtes more anguyshe of mynde CHAP. 15. YOv shal serue straunge goddes which will neuer let you haue rest neither by day nor night sayth God Allmightie The world will not gyue thee any rest at all If thou doest folow thyne owne appetite thou shalt neuer want trowble and disquietnes In the thinges of this lyfe thou must neuer looke for quyetnes And greater disquietnes can no man haue then in seruing his owne passions Thou which doest serue the world art in asmuch vnquyetnes as the wheeles of a clocke by meanes of thy contynuall carefulnes and taking of thought which doe growe in thee by occasion of the counterpeases of worldlie loue which doe hange vpon thy will This is that which turneth the wheeles aboute This is that whiche maketh thee leade so euill a lyfe This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion There was greate stryfe and contentioÌ„ betwixt the shepherdes of Lott and the shepherdes of Abraham and the cause thereof grew by no other thinge but by their wealth and their aboundance of riches They were both vearie welthie in worldlie substance but what els did it but minister vnto them matter of trouble and disquietnes And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide and seperate them selues one from another This is the good that groweth by much riches One of the greate plagues that God visited Egipt with all was the little busie flies whose properties are allwayes to be buzing about men to molest to vex them And yf they be driuen away froÌ„ one place of a maÌ„s bodie they will get vnto an other And like vnto these be the cares of worldlie men which will neuer suffer them to rest nor be in quyetnes And these cares be sent by God to vex the riche ambitious man as the flies were sent to vex the Egiptians Esay sayth of wordlie men They haue weyued the spiders web The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies And so doe worldlie men consume them selues with much â—â—omaginge of their consciences for the getting of riches and honours which doe after worke their owne ouerthrowe vndoinge VVhat proffit and coÌ„moditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and riches They get nothing at the last but care and trouble And is not this a greate infelicitie for a man to trauaile long and take greate paynes and to haue therefore nothing but care and vnquietnes in the end And in the same chapter the prophet Esai sayeth further They haue put their trust in nothing Thou art much deceaued if thou thinkest that thou canst haue any true reste in the goodes of this world their trust is like vnto a spiders cobweb sayeth Iob. All is with them but trauaile and care and affliction of spirite and if it were but for the vnquietnes that these worldly folke are subiect to thou oughtest to flye the vanities of this world For two causes did the children of Israell desire to departe out of Egipte the one was for the great torment which they susteyned by the tyranny of Pharao the other was for the goodnes and happines of the land of promise The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde let the goodnes and happines of the lande of the liuinge which is promised thee inuite thee as well to leaue all these false gooddes of the worlde Be not as a number of those Israelites were which wolde rather suffer the vntollerable seruitude of Pharao then
men that goe aboute to build vp the holy edifice of the heauenly Hierusalem But the verye naturall and true Israelites with one of their handes framed vp their building and with the other hande defended them selues from their enimies And the lyke must thou doe also thou must not leaue the good worke whiche thou haste begonne and taken in hande but still folowing of thy labor and going aboute thy good and vertuous busines thou must defende thy selfe by patience from the malice of thyne enemies It is a great token that thou arte not good when thou canst not beare well the iniuries of euill men and he that through his impatience can not suffer the wronges of the vniust doth gyue testimonie against him selfe that he is not yet a good man Thou oughtest couragiously to beare and willinglye to suffer the persecutions of worldly men for it is not onely no shame to thee to beare them but rather a greate prayse and glory vnto thee It were a shame for thee to be praysed of such as are nought and it is all one thinge to be flattered of them that are noughte and to be praysed for doinge of that which is noughte And as it is all one thing to be iniuried of the wicked and to be praysed for doing good deedes so is it a very madnes to doe any thinge that may make thee famous amongest infamous persons For when wicked men doe finde faulte with our lyfe then in truth is our lyfe approued and that lyfe is approued which the wicked doe reproue Thou shewest some parte of iustice to be in thee when thou beginnest to be a trouble vnto the enemies of iustice It is no reproch vnto the light that the battes can not away with it but it is a commendation vnto it that they doe flye from it Ye be the children of lighte sayeth the Apostle vnto good men The same Apostle sayeth what hath lighte to doe with darkenes VVisdome is persecuted by the ignorante and fooles doe alwayes despise those that be learned and therefore ought not the children of light to be greeued that they be iniuried by the children of darkenes If blinde men doe not iudge rightlye of colors the faulte is not to be attributed to the colors which be neuerthelesse bewtifull and fayre To be praysed of such is a greate disprayse and an honor it is to be dispraysed by them It is alwayes a signe of greate courage to despise iniuries and offences Salomon sayeth That a patiente man is more worth then a strong man and he that can conquere him selfe of greater value then he that conquereth greate cities vertue withereth away if it haue no aduersaries It is not for anye man to stoppe the mouthes of all men Although the dogges doe barke at vs that can not let but that we be men indewed with reason and they beastes still And although the wicked doe murmure agaynst thee and doe persecute thee that can neuer make but that thou arte still vertuous and they sinners and enemies of God And if worldly men doe learne meanes how to persecute thee thou muste also learne patience how to withstande them this is that wisdome which thou oughtest to studie for in the schoole of Iesus Christ. Ecclesiasticus sayeth Against good is euill and against lyfe is death So is the synner euer against the iust man And since that worldlie men doe allwayes persecute the seruantes of Christ thou must seeke to ouercome by silence and patience And so shalt thou get a glorious crowne at the last HOVV INIVRIES OVVHGT patientlie to be borne and not to be reuenged but the reueng to be committed into gods hande for vvhose sake thou oughtest to forgyue all vvronges that be done vnto thee CHAP. 23. LEAVE vnto mee reuengement and I will pay it for you sayth our lorde If thou doest reuenge thee of the offences commytted against thee what shall God haue to reuenge for thee The greatest reuenge that thou canst take of thyne enemy is not to be reuēged on hym at all for thou canst not hurte hym but that thou must first begynne with the hurtinge of thy selfe Leaue vnto God the punnyshement for he will take reuengement for thee much better then thou canst doe for thy selfe If thou doest hold thy peace God speaketh for thee And yf thou speakest God will hold his peace It will be much honor for thee that God doeth make aunswere for thee S. Marie Magdalene beinge condemned and despised by the Pharisey held her peace and our lorde made answere for her and became her aduocate the setter fourth of her prayse and well-doinge Thou shalt get more honor by holdinge of thy peace then thou shalt doe by thyne aunsweringe Doe not render euill but ouercome euill with doing well So much of a wyse man hast thou in thee as thou hast patience in thee And so much of a foole hast thou in thee as thou hast impatient passions in thee Vertue without patience is a widdowe and patience is the preseruer of all vertue Patiēce enioyeth well the sharpest stormes of tribulation And the greatest token by which a iust and a good man may be knowen is with good courage and fortitude to beare the assaulte of aduersities and affliction By aduersitie it is made manyfest to the world what loue a man doth beare to God and to a vertuous lyfe And he that hath patience ouercometh hym selfe If thou diddest consider with what loue God doth send thee tribulations thou woldest willinglie receyue them and gyue hym thankes for them Aduersities be the gratious giftes whiche God bestoweth vpon his frendes and familiars to sett out and to bewtefie their soules withall An impatient sicke man maketh the phisition cruell If thou be greeued at the bitternes of thy medecine thou doest but increase thyne owne paynes the more for that which is taken with good will can neuer offend nor displease thee The greatest part of discretion is to vse patience The punishement and afflictions of God be like vnto the surgeons launcers and rasors which who so in tyme of neede repelleth and putteth away from hym is the causer of his owne woe and miserie God vseth afflictions for our remedies which who so necglecteth neclecteth God also who for our good did send them to vs. But God knowing our weakenes frayltie doth sometyme bynde vs hand and foote As the surgion doth an impatient sickeman that so he may make vs to recouer agayne the health of our soules impaired by our owne impatience The best way therefore for thee to be made whole is to take patientlie all aduersities Christ and his disciples sayled with a contrarie winde Contrarie to malediction is benediction and contrarie to hate is loue If thou doest offende him that offendeth thee thou doest not saile with a contrarie winde Blesse him that curseth thee loue him that hateth thee and that is the readie way for thee to heauen The Apostle sayeth
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride 〈◊〉 hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that 〈◊〉 few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who 〈◊〉 poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that 〈◊〉 euill to him selfe vnto whom will he 〈◊〉 good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none 〈◊〉 worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that 〈◊〉 couetous 〈◊〉 sparing of his goodes is of his honor 〈◊〉 credite ouer lauish and prodigall and 〈◊〉 that maketh the straytest accompte of 〈◊〉 money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much 〈◊〉 be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh 〈◊〉 selfe seruante and bondslaue to the 〈◊〉 riches and mucke of the earth Ecclesiasticus sayeth There is not 〈◊〉 worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in 〈◊〉 Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for 〈◊〉 hourding and keeping vp still all that 〈◊〉 getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie 〈◊〉 greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of
his owne desires and shall burne after in the fierie flame of hell The couetous rich man that was buried in hel desired but one droppe of water to coole 〈◊〉 thirst withall as thoughe that one drop of water had bene able to quench all that hoat fire The true signification whereof is that all the riches in the world be but as it were one drop of water in comparison of that greate greedie desire that the couetous man doth burne withall For althoughe he get that which he desireth yet is his burning desire thereby nothing quenched or abated at all Euerie thing that is heauie doth naturallie incline and drawe to his Centre Nothinge doth so chardge and burthen the harte as doth that fowle sinne of couetousnes They discended into hell like heauy stones sayth the scripture of Pharao â—nd his company Onelie couetousnes â—mongest all other vices is fresh in a mans â—lde age If thou doest lye vpon the earth â—ith thy brest and drinke of the runninge â—aters of these worldlie riches thou â—halt be discharged from the seruice of God As Gedeon for the same cause discharged those out of his seruice that went â—o fight against the Madianites This greedie thurste deceyueth many 〈◊〉 man Acham was stoned to death for it Gâ—esie was stricken with leprosie Iudas was hanged Ananias and Saphira died sodaynly and all this was through their couetousnes beware thou therefore of it He is rather to be compted a valiant man that conquereth his desires then he that ouercometh his enemies If thou doest heape and set riches together thou makest a heape of wood with which thy selfe shall be set a fire like as the phenix is If the phisition forbid the sicke man to eate of that which he moste earnestly desireth he wil be contented to forbeare the same for his healthes sake although he can not certeynly tell that he shall recouer his health thereby or no why wilte not thou then gyue credite vnto almightie God which biddeth thee to beware of couetousnes God like a good phisition prescribed a dyet vnto our father Adam but because he wolde not obserue it nor obey him he loste much good and fell into much euill Obey God who hath care to saue thee and warneth thee to flye away from couetousnes HE THAT VVILL BE LIBErall vnto our Lord Iesus Christ in the person of his poore people shall alvvayes abounde no necessarie thing shal be vvanting vnto hym in this lyfe and in the next lyfe he shall fynde that he hath chaunged his noughtie money for good CHAP. 37. GEVE and you shall haue gyuen vnto you agayne sayeth our Lord. Christ compareth riches vnto thornes which when they be layed vpon a mans bare hande they will not hurte him but if he shut his hande together they will hurt him and draw blood of him and the faster that his hand is shut so much more is the harme that he shall take thereby Riches being in the open hande of the liberall man neuer doth any harme but contrarywise being in the hand of him that shutteth his fiste and will neuer open it to the poore and needie it doth much hurte Happie is he of whom that may be sayed which the scripture reporteth He opened his hande to the needie and to the poore he did not shut his fiste In gyuing to the poore thou doest exchauÌ„ge thy bad money for good If thou doest cut that away from thee which thou hast more then may suffice thee thou shalt grow and increase in vertue lyke vnto the tree that hath his superfluous bowes and sciences cut away He shall neuer wante that gyueth his goodes for Gods sake no more then the meale and the oyle were wantinge to the poore wydow that gaue Elias to eate at his neede and releeued him when he was almost deade for hunger Many doe say if I mighte finde such a one as Elias was I colde willingly bestowe myne almes vpon him but such men doe much deceyue them selues for since they will not gyue vnto Elias maister much lesse wiâ—l they gyue vnto Elias for he that gyueth vnto the poore doth gyue vnto Iesus Christ who sayeth him selfe That which you haue done vnto the leaste of them that haue beleeued in me you haue done vnto me also And if thou wilte gyue no succor vnto Elias maister how wilte thou gyue it vnto Elias Happie is he that hath consideration vpon the poore and needy for our Lorde shall deliuer him in the day of daunger In the day of iudgement thou shalte be examined of thy workes of mercy The poore man God hath prouided to be the medicine of the riche man but the couetous man will none of that medicine to cure his woundes withall Many doe spende their goodes and their welth in making of fayre houses in buying of rich tapestrie and Arras clothes and prouyding them of goodly braue horses for ostentation sake and by this meanes doe they thinke to get them selues fame and renowme But they are much deceyued therein for if they desire to be magnified and extolled men are more likely to spread their fame and glory abrode then walles hanginges or vnreasonable beastes whiche haue no tongues to speake withall That which thou spendest in setting out of vnreasonable creatures for to be commeÌ„ded therefore amongest men gyue it away to the poore and thou shalt be both praysed therefore and loued also For horses and houses can not set forth thy prayse but poore men may well extol thy name Be thou liberall and thou shalt be gratious to God and acceptable amongest men The liberall man hath many frendes and althoughe there be some whiche be vnthaÌ„kefull yet he that gyueth vnto many must needes haue many frendes The couetous man is hated of all men The poore men doe curse hym and his owne adherents doe desire his death And yf he haue any other vyce ioyned vnto his couetousnes O how much is he maligned and spoke◠〈…〉 all men But yf the liberall man be in any blame euerie man wil be glad to couer his faulte and to reprehend thâ—â— that doâ— fynde fault with hym The liberall man doth stand in a noble state and coÌ„dition And many good turnes doth he receyue that is contented hym selfe to doe many He may well be called a happie man on the earth And a much happier thing it is to gyue then to take It is so much better to gyue theÌ„ to be gyuen vnto as it is better to loue theÌ„ to be loued To loue is an action and power of the mynde whence all vertue floweth but to be loued is no action not coÌ„mendation of the partie that is beloued For it happeneth often that many be beloued whiche deserue it not God geueth vnto all folke and receyueth agayne of none and therefore he that geueth is most like vnto god The sonne is the most excellent of all the oâ—â—â—r planetâ—es because it geueth light to all
other had his restinge place in the bosome of our Lorde where he had his heauenlie secretes reueled vnto hym And after in the Isle of Pathmos he reueled vnto hym also the whole state of the church militant By this singuler prerogatiue of their chastity they were more purified had the more exquisite knowledge of diuine thinges as appeareth in the scriptures Thomas of Aquine beinge indued with this singulier vertue did shyne by his wonderfull wisdome in the Church of God He that is free from all earthlie cares may well contemplate the heauenlie secretes Gather thy senses together and refrayne thy appetites and so shalt thou keepe chastitie Iheremy sayth Death entreth in at our wyndowes Vnlesse thou settest a watche ouer thy senses thy soule is in daunger to dye of an euill death Isboseth lost his lyfe because the dores of his house were not well garded and kept If thou takest no care about the keepinge of thy senses thou shalt not be able to keepe this precious treasor Doe but consider what harme hath happened to the world by reasoÌ„ of Eua her ouer earnest settelinge of her eyes vpon the bewtie of the forbidden tree It is not lawfull for thee ouer curioustie to behold that which is not lawfull for thee to desire If Dauid had not so intentiuelie beholden Bersabe as he did he had neuer lost so much good as he did loose neyther had he fallen into so much euill as he fell into Be thou vigilaÌ„t carefull in the keeping of thy senses The scripture sayth myne eye hath taken away my soule This caused the death of Holofernes Lay chastitie for thy foundation and therevpon mayest thou buyld vp other vertues As amonge all vyces none so much troubleth the vnderstandinge nor darkeneth reason as the sinne of the flesh doth so likewyse by the contrarie chastitie setteth man at libertie and submytteth the sense vnto reason Of God that is of his owne nature most pure and clene the scripture saith that he feedeth amoÌ„ge the lillies because that he taketh delight in the cleannes and brightnes of chastitie Euery thing delighteth in his like The puritie that is in a reasonable creature is most acceptable to God wherein as in a thing most conformable to his owne nature his pleasure is cheefelie to rest It is written No vnclene thinge shall enter into the heauenlie citie The spirituall bewtie of our soule is principallie attributed vnto chastitie because it maketh a consonance and a proportionable agreement betwixt the soule and the bodie by subduinge the flesh vnto the soule The wyse man sayth O how bewtifull is the chaste generatioÌ„ with cleannes The memory thereof is immortall and it is well knowen both to God and man It is likened in scripture vnto a rose as well for the bewtie thereof as also because it groweth and contynueth amongest sharpe prickels for chastity neither groweth nor contynueth but where there is sharpenes and austeritie of lyfe and mortification of the flesh Chastitie is alwayes in daunger being among pleasures and delightes Chastitie dyeth without it be maynteyned by fastinge and temperance And beinge vpholden by these two it lyueth and reigneth gloriouslie and is crowned at last immortallie It is as greate a miracle to rayse a deade man to lyfe as it is to be chaste without abstinence Thou must not be idle yf thou wilt haue this vertue Flie from the company conuersatioÌ„ of all those that be dissolutely disposed and by this meanes preparinge thy bodie thou shalt make it a meete dwelling for the holie Ghost The Doue flieng out of the Arke of Noe neuer found where to rest but vpon dead bodies and therefore returned shee backe to the Arke agayne The spirite of our lord doth not inhabite in vncleane bodyes but in those that be pure and chaste This chastitie is a glorious and an Angelicall vertue Fly from the pestilence of carnall vyces that thy soule may be the true and faythfull spouse of Iesus Christ. THOSE THINGES VVHICHE seeme most goodlie to the vvorld being compared vvith heauenlie thinges be as it vvere nothinge And therefore happie are they that doe consider it And doe despise the vvorlde vvith all the vanities thereof and ioyne them selues vnto Christ of vvhome they may afâ—er receyue the revvarde of eternall lyfe CHAP. 40. THEY set nothinge by the lande that most was to be desired saide the prophet of worldlie men It is a wonderfull matter that the thing which wee most of all desire and least make reckenyng of is glorie VVee doe not naturallie loue any thing so much neyther doe we loose any thing more easelie but yet for glorie will no man be content to venter the losse of all he hath or may haue And he that seeketh ambitiouslie after this worldlie glory doth loose in this lyfe the comforte of the spirite and in the other eternall felicitie The seruantes of this world doe depryue them selues of much good greate consolation And for the greate loue they doe beare to those corruptible goodes they neuer come to tast of the sweete conuersation of Iesus Christ. It is much to be lamented to see in what thinges men doe receyue their cheefe delight and that they haue so corrupted their taste that the sweete comfortes of God doe growe vnto them noysome and vnsauorie And the coÌ„templation of God and deuoute praying doe seeme vnpleasant And all the bitter vnsauorie pleasures of this world doe onlie seeme sweete pleasant vnto them The taste of gods loue is so delicate sweete that they onlie may taste thereof that haue no taste in any of the vaine pleasures of this world Flie away from the vanities of this world for so much the further as thou goest from them so much the nearer shalt thou come vnto God And be made pertaker of his heauenlie consolations And the lesse that thou doest conuerse with the world so much shalt thou enioye the more of gods loue If they which doe contemne the vanity of this world doe giue them selues to the seruice of God be so filled with so many and so great spirituall comfortes why doest not thou also make hast to goe toward hym how long wilt thou stay Thy losse thy ruine must needs be great since the loue of such base stuffe as this world doth yeld thee is able to withholde and keepe thee from hym Let not the bitter pleasures of this lyfe depryue thee of the sweete and perfect pleasures of the other lyfe Consume not thy dayes in the loue of such vyle thinges and of so little estimation Consider with thy selfe both what it is that thou loosest and for what thou loosest it that which thou louest in this worlde is nothing and that which God hath prepared for them that doe loue him is infinite as he him selfe is infinite happie is that soule that is fed onely with the loue of God and is norished with the odor of his holy vertues
Happie is he whose determination is fully set to get the inuisible thinges and to despise these visible thinges It is most cleare that such a one is both a good and a wise man for he buyeth for small things thinges without measure and for thinges transitorie thinges that be euerlasting and for vyle thinges and of no price thinges that be of infinite value he buyeth fayre thinges for soule pleasante thinges for thinges most miserable sweete thinges for bitter and that which is most of all he buâ—eth all thinges for nothing If thou wilt come vnto him thou must loue him alone for thou canst not loue him perfectly as thou oughtest to doe if thou doest loue anything beside him or with him Let not the apparance of these corruptible thinges deceyue thee let not the vanitie of these honors nor the pleasures of this presente lyfe blinde thyne vnderstandinge In despysing of the vanitie of this worlde thou shalte winne the loue of God Consider how little God doth commaunde thee and how much he doth promyse thee Resigne vp the vyle thinges of this world that thou mayest get the most pretious pearle of infinite value which is the lyfe euerlasting for this present lyfe is in effect but a moment in comparison of that perpetuall lyfe which is to come Despise this short and corruptible lyfe that â—hou mayest wynne the eternall and happie lyfe He were to be accompted but for a foole that hauing goodlie Pallaces faire cities of his owne wold goe dwell in a staâ—le Such is this miserable world in respect of the celestiall citie Make then but little accompte of that which appeareth somewhat and is in deede little or noâ—hing at all And looke vnto our Lorde who is he that doth inuite thee with his holy loue doth set open vnto thee the gates of heauen Cut away the roote of euill thoughtes which the deuill and the world haue planted in thy fantasie Enforce thy spirite to despise theâ—â— corruptible and transitorie thinges and to loâ—â—e the durable and eternall thinges for the which thou wast made To the intent that thou mayest lyue here in this lyfe â—s in the wâ—y and in the next thou mayest reigne as in thy proper Countrye Amen The end of the second booke THE THIRD BOOKE of despisinge the vvorld VVhich teacheth how by despisinge these vanities wee may serue Iesus Christ. The thirde parte All thinges of this vvorlde be false and vayne and therefore they can not satiate our soules but God onlie vvho is our cheefe good of all doth perfectlie satiate and fall all those that doe feede 〈◊〉 â—ym CHAP. 1. THE riche men sayeth the psalme were hungrie and suffred necessitie but to theÌ„ that do seeke God al goodnes shall abounde He that hath God hath all goodnes and euery thing shall abounde vnto him and he that hath not God hath nothinge without God euery delectation is sorowâ—ull euery ioy is vayne and all aboundance is pouertie and necessitie it is great libertie of soule not to desire any thinge in this world God onely who hath created ouâ— soule doth fulfill our desires and satisfie our appetites they be very vayne that doe thinke to finde true contentment in thinges of this lyfe There is nothing so sweete in this lyfe but that it is full of bitternes there is nothing so pretious so good or so delectable that can make a man throughly happie eyther by delyuering him from euill or by gyuing him ioye euerlasting but onely God who is our cheefe good and our felicitie what so euer is not of God is pouertie God shall feede me and nothing shall be wanting vnto me sayeth the prophet The kinges and princes of the earth can not say so much for the greater that they be so much the more doe they suffer necessitie they haue greater care to mayntayne their honor and to prouyde for their house and to gouerne that which is vnder their charge Onely the seruant of Iesus Christ can say that nothing shall be wanting vnto him he that is fed at Gods hande is sure to be satiate and contented The worlde doth feede his sheepe with withered grasse and keepeth them amongest the briers and thornes their water is poysoned and vnder the grasse doth death lye lurking The deuill gaue meate to our firste forefathers and after they had eaten they were poysoned The worldly man doth eate the hearbes of deliâ—â—â— and sodenly after he hath eaten dy 〈…〉 withall He is trayned with the 〈◊〉 of honors and â—iches and is after taken and caught faâ—â— by them The â—oly Prophet sayeth thou arte my God 〈◊〉 art my portion in the lande of the liuinge Happie is he that is fed at 〈◊〉 owne hande and putteth not his 〈◊〉 in men Happie is he that seeketh God â—ith his whole hart and desireth to be comforted by hym Drinke thou neuer so much of the 〈◊〉 of these worldlie honors and vanitie◠〈◊〉 thy thurst shalt neuer be queÌ„ched burtâ—â—â— shalt still be like to one that is in a dropsie who the more that he drinketh the more he may still drinke All thinges dâ—â—trust in our Lord and he gyueth them meate in their due tyme. The prodigall sonne after he had oâ—â— seperated hym selfe from God confessed straight wayes that he was almost dead for hunger Vice doth alwayes cause familie and much trouble in the will of 〈◊〉 which vertue doeth not but doth still minister vnto it much ioy and coÌ„forte The wyse man sayth doe not thou taste of thâ— pleasant dishes that the worlde setteth besâ— thee for his bred is full of lyinge and falsehood Althoughe it telleth thee that thou shalt finde in vyce and in sinnes good nourishement and satietie yet doe not thou beleue it The Nigremanciers and inchaunters will make a shew to thyne eye of pleasant Gardeins and fruytfull trees but yf thou doest gather 〈◊〉 of the frayte thereof thou shalt fyn 〈…〉 ge at all therein so doth the world 〈◊〉 men beleue that whatsoeuer it offereth vnto them is of good substance and may well suffice to satisfie their hunger but in trueth when triall is made there is nothing founde but that which is vayne and full of wynde And this is the cause why they are neuer satisfied nor doe lyue contented Our soule is no Camelion that it can lyue by wynde alone Dauid sayth in the person of the world I opened my mouth and drew in the ayre The world openeth his delights layeth abrode his will and pleasure and thinketh to feede men with wynde Ephraim saith Osee feedeth the wynde A very vayne thinge is that which filleth not the place where it is The thinges of this worlde doe not fill our soule but onlie puffe it vp and make it swell VVoldest not thou take hym for a foole that when he were hungrye wold open his mouth and take in the ayre to satisfie his hunger withall The follie is nothing lesse yf thou thinkest
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâ—â—rldlie men their bellie is filled with â—hose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most 〈…〉 of the eye They hange vp their hanginges of silke and Arras in their 〈◊〉 and cheefest chambers of resort 〈◊〉 the most base vyle thinges of their 〈…〉 they bestow in the corners and 〈…〉 of the house Euen so doth 〈…〉 the riches of his glory of his 〈…〉 the open market affordinge 〈…〉 pennyworth thereof to as many as 〈◊〉 buye of yt But the golde and siluer 〈…〉 worthie to be esteemed and 〈…〉 the verie sweeping and 〈…〉 house he hath hid vnder the 〈…〉 and set them out of sight Of 〈◊〉 secret thinges then which in gods 〈…〉 nought worth nor reputed for 〈…〉 Dauid sayth The bellie of these â—â—â—â—dlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their â—â—â—â—sor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth 〈◊〉 prouoketh the appetite to take more 〈◊〉 they shall suffer huÌ„ger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid They goe round about the earth to get honors and riches but for all that their hunger will not be satisfied The Prophet Aggeus sayth vnto worldlie men Thou hast eaten but thou hast not satisfied thy selfe thou hast put on thy clothes and art neuer the warmeâ— The more worldlie thinges that thou hast the more shalt thou desire of them the vehemencie of thy thirst shal be the greater Thou art like one that eateth salâ—â— And as he that throweth oyle into the 〈◊〉 to quench it Labor not to seeke 〈◊〉 the vanities of this world for thou shalt neuer quench therewith the thyrst of thâ—â— soule although thou gettest that whiâ—â—â— thou doest desire THE SOVLE BEINGE indued vvith reason and created after the image of God ought to delighte and reioyce onlie in hym and of hym receyue perfect comforte CHAP. 2. OPEN thy mouth and I will fill it sayth God After that our Lorde had recommended vnto his people the obseruing of his commaundemeÌ„tes In reward thereof he tolde them that yf they wold opeÌ„ their mouthes he wold fill them Thou must not vnderstand this by our bodely mouth which being of so small a quaÌ„titie is soone filled but of the mouth of the soule which as our desire and our longinge The whole world is not able to satisfie the greate desire of our soule but onlie God whiche created our soule after his owne Image and likenes who is he that saide Put forth thy petition and extend thy desire for I am he that must satisfie fulfill it and none other besyde me The reasonable soule which is created after the image and likenes of God may well be occupied aboute many thinges but it shall neuer be satisfied nor filled but with God hym selfe In hym it is at rest quyetnes and by hym it receyueth perfect ioye and felicitie Happie is that soule vnto the which God is all thinges and nothing is pleasant vnto yt but God alone besyde hym all thinges are bitter greeuous Our soule shall neuer fynde rest yf it seeke for comforte in earthlie thinges The vessell whilest it is in the water seemeth not heauie but as soone as it cometh out of the water the heauines and waight thereof appeareth The reason is because the substance thereof being earth or that which is nearest vnto earth it hath most agreement and coÌ„uenience with the element of water when it is vpon the water So when thou art with God in hart by faythfull loue thou art in the element that is most proper and proportionate vnto thee and remaynynge there with hym thou goest away merely with good contentment But when thou doest loue the world thou goest cleane out of thyne owne proper element which is God and therefore euerie thinge then seemeth paynefull and heauie vnto thee The wicked men fynde much trouble busines euen in the middest of their honors and good men finde comfort and quyetnes in all reproches that can be gyuen theÌ„ Only in God is true ioye of hart And out of God is there neyther peace nor pleasure As thy bodie can neuer take rest being layed vpon a narrowe peece of wood so shall thy soule neuer fynde any rest in thinges of this world All that whiche is not God hym selfe doth no more good vnto the soule then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode Thou oughtest to consider that thou canst gâ—t no rest by louing the thinges of the earth and for that cause thou oughtest to turne thee vnto God alone yf thou wilt get a quyet lyfe VVhen God created man the scripture sayth that he rested hym which he saide not when he had created other thinges for man can only rest in God God is saide to rest in man onlie when man receyueth his only rest in God him selfe God filleth thy desire with good thinges sayth the prophet Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the cheefe good of all which is god VVhiche appeared by the earnest crying out of Dauid sayinge As the hart desireth the fountayne of water so longeth my soule after thee O my God my soule hath thirsted after thee the fouÌ„tayne of lyuelie water when shall I come and appeare before thy presence My teares were my foode both day night when they asked of me where is now thy God VVhen he was froÌ„ god he wept to see him selfe in that thirst and in that necessitie And therefore he desired god to gyue hym his full and perfect contentation The world cannot quench the thirst of thy desire therefore oughtest thou to goe vnto Christ who sayeth whosoeuer thirsteth leâ— hym come vnto mee Set not thyne harte vpon the vanities of this present world vnlesse thou doest meane to be vexed with vnquyetnes and affliction Doe not thou loue this temporall glorie and thou shalt haue the eternall glorie If thou doest looke to obtayne whatsoeuer thou desirest take the couÌ„cell of that holie Prophet Dauid that sayth Delight in our Lorde and he will gyue thee the petitions of thyne hart Hym onlie oughtest thou to loue and so in this lyfe thou shalt be glad and reioyce and in the other lyue in blysse euerlastinge GOD IS ONLIE THE FOODE of our soule for he hath made vs onlie for hym selfe and our soule beinge a spirite it is vnpossible to satiate it vvith corporall thinges because there is no conformitie betvvixt them and it CHAP. 3. I SHALL then be satisfied when I shall see thy glorie sayth the Prophet vnto God doe not thou seeke for
sell all that he had leauinge hym selfâ— â—â—thinge to buy the pretious pearle withâ—â— Ananias and Saphira were punnished â—â—th sodayne death because they gaue but â—â—â—te of the price of the field which they â—â—de vnto God and kepte parte still vnto â—â—em selues If thou wilt serue God thou â—â—st be contented to sell all without keeâ—â—nge any parte at all vnto thy selfe And 〈◊〉 thou wilt get this most pretious pearle â—â—ou must first throughlie conquer thy â—â—fe By the full denyinge of our owne â—â—ll the will of God hath full domynioÌ„ in 〈◊〉 and the will of man is so transfourmed â—o the will of God that he suffereth wilâ—â—â—glie any aduersitie for hym If thou â—â—â—test perfecte victorie of thy selfe in a â—â—â—rt tyme thou shalt much profit Our Sauiour Iesus Christe soughte 〈◊〉 his owne glorie but thyne he came 〈◊〉 hether for his owne commoditie but 〈◊〉 thyne And why doest not thou forget 〈◊〉 selfe and seeke hym that was coÌ„tented 〈◊〉 much to forget hym selfe and his owne â—â—â—rie as to gyue hym selfe wholie for â—â—â—ee A good wyfe is shee that seeketh to â—â—ase none but her husband and happie is â—â—â—t chaste soule that goeth not aboute to â—â—ase any but her spouse Iesus Christ. â—â—d blessed is that soule which seeketh to â—ntent God and estemeth no other loue â—â—the worlde besides the loue of hym â—â—ou mayest be sure that thy spouse is â—â—od wel worthy to be beloued for him selfe And therefore thou must be contented to forget euery thinge for his loue Thou oughtest to forsake eueriâ— thinge and to deny thy selfe and all thâ—â— thou hast for to obteyne the sweete comâ—forte of the loue of Iesus Christ. A PERFECT CHRISTIAN doth not onlie despise honor riches anâ— euery other commoditie of this vvorldâ— but desireth also for the loue of Chriâ—â— to be despised and contemned and thâ—â— good vvhich he doth he doth it not fâ—â— his ovvne spirituall comfort but for thâ—â— loue of God and for to doe him seruiâ—â— CHAP. 11. LET vs not refuse the batayâ—â— which is offered vs alwayâ—â— hauing Iesus Christ in oâ—â— eye who suffred vpon thâ—â— Crosse all the dispite anâ— shame that might be done 〈◊〉 him and regarded it not sayeth the Aâ—postle So must thou despise all inordâ—â—nate affection of humane prayse honoâ—â— and fauour and desire for God his sake 〈◊〉 suffer all dispite and confusion There be but fewe which seeke aftâ—â— â—â—ese vertues Although there be some â—ot desirous of honor yet be there but â—ery few which from the bottome of their â—â—rte desire to be despised and contemâ—ed and if thou doest desire these thinges â—ith thyne harte God will graunte them â—nto thee and if he doth not sende thee â—â—uersitie it is because he knoweth that â—â—ou arte not stronge enough to beare it â—â—or arte yet sufficiently mortified God is not more redy to doe any thing â—â—en to sende affliction and tribulation â—nto one that is meete to receiue it which 〈◊〉 the mortified man because he knoweth â—â—erein to consiste his cheefe merite to â—hich he desireth to bring his best beloâ—ed frendes All thinges that thou doest aske of â—od and woldest haue of him which perâ—eyne not to the due mortification and â—espising of thy selfe for gods sake haue â—â—mewhat conteyned in them that is temâ—ered with thy naturall passions and thine â—wne seâ—fe loue and although in parte â—hou haste put away from thee the loue of â—hy selfe yet secretly returneth it to thee â—gayne by seeking somewhat of thy selfe â—nd thyne owne commoditie which thou â—ast not ware of and so many times when â—e thinke that we are farre froÌ„ our selues â—e finde at laste our selues to be to neare â—nto our selues whereof it cometh that â—hou which wishedst for greate aduersitie â—oest finde thy selfe to faynt at a little which happeneth thee because thou doeâ—â— not perfectlie despise thy selfe The louâ— of thy selfe was hidden for a tyme buâ— when it was touched a little it beganne 〈◊〉 shew it selfe agayne althoughe it doe lieâ—â— sleepe for a while thou must not thinkâ— therefore that it is deade but he is happiâ— in deede which is so deade to hym selfâ— that he desireth to be of all folkes despiâ—sed Our Lorde gaue vs a wonderfull example of perfect mortification when 〈◊〉 saide vpon the crosse O my God why 〈◊〉 thou forsaken me The perfect seruante 〈◊〉 Iesus Christ ought so to content him selfâ— when he is forsaken that yet he faint 〈◊〉 therein albeit he be depriued of all sensâ—â—ble spirituall consolation for a tyme as ouâ— redeemer was vpon the crosse Many commit spirituall adulterie 〈◊〉 appointing with them selues to make senâ—sible deuotion the vttermost end of thâ—â— which they seeke for and for that endâ— eyther onlie or cheeflie doe seeke out 〈◊〉 the comfort of mentall prayer Thou must not desire thyne owne coÌ„solation although it be spirituall but onlie the seruice of God Thy perfection consisteth not 〈◊〉 these gyftes of sensible loue but in thâ—â— essentiall and true loue of God hauing 〈◊〉 of a sounde conscience and fulfillinge his will in all thinges The seruante of Iesus Christ must not seeke for the sweetene◠〈◊〉 sensible deuotion nor often coÌ„solation 〈◊〉 of true mortification and despising of â—â—m selfe and for a right and well ordered â—â—â—ention onely toward God who discerâ—â—th betwixt the true and the counterfeit â—â—â—uante of Iesus Christ. Happie is he which is so mortified â—â—â—t he is prepared to suffer euen the â—â—â—y paynes of hell for Gods sake and his â—â—nscience Happie is he that is as well disposed â—â—â—e without these giftes of inward comâ—â—â—e and sensible deuotion as to haue â—â—â—m Happie is he that is so inflamed with 〈◊〉 fire of the essentiall and very perfecte â—â—â—e of God that he is well contented eâ—â—â— from the bottome of his harte to be â—â—â—ryued all his lyfe long of all sensible â—â—â—e satisfienge him selfe with the bare â—â—eÌ„tiall loue of God onlie not esteeminge 〈◊〉 regarding at all the inwarde spirituall â—â—â—â—ort althoughe it be neuer so greeuous â—â—to hym to forbeare yt Happie is he that earnestlie desireth 〈◊〉 folow his maister Iesus Christ that was â—â—â—saken on the crosse of all his temporall â—â—â—odes and honors and also of all spiâ—â—â—uall comfort But there be many which â—â—â—en they fynde them selues naked and â—â—â—ren of all spirituall comforte they beâ—â—me all dull slothfull and melancolique 〈◊〉 to reioyce when a man is voyde of all â—â—ese inwarde spirituall comfortes and sweetnes is a sure token of pure and peâ—â—fect loue to God Happie is that soule that is so deaâ—â— to yt selfe and the world that yt lyueâ— onlie to God without the helpe of 〈◊〉 other externall or internall affectioâ— whatsoeuer So shall it be pure withoâ—â— synne quyet without disturbance 〈◊〉 without feare adorned with vertue lighâ—â—ned in vnderstanding lifted vp in spiriâ—â— vnited vnto God and eternallie beatifieâ—â— OVR SOVLE AND BODIâ— haue contynuall battaile together 〈◊〉 yf the victorie happen vpon the boâ—â—
three disciples he made â—hem goe vp from the valley to the toppe â—f the mounte Thabour where they saw â—ym transfigured VVhen thou wilt likewise ascend to â—e deepe knowledge and contemplation of God thou must despise with all thyne harte the lowe basenes of this worlde VVITH THE VVINGES OF meditation and contemplation a man ought to lifte vp his harte to loue the infinite goodnes of God for perfection consisteth in loue and not in contemplation CHAP. 16. IN my meditation is thâ— fire kindeled sayth the Prophet Dauid For to kyndle the fire of gods loue in thy will and to haue the moâ—â— perfect knowledge of God meditation and Contemplation be both most necessarie Betwixt both which there is no other difference but that meditation is an exercise more paynefull difficulâ— in the matters perteynynge to God And contemplation is more easie and sweeâ— to them that haue had the exercise thereof But neyther in the one nor in the otheâ— of them consisteth our perfection but iâ— the loue of God onlie Contemplation iâ— the worke of our vnderstanding and a waâ— and a meane vnto our perfection but iâ— lifting vp our will vnto God by vnitinâ— our will vnto his will and by pure louinâ— of hym consisteth our perfection The sweetenes of our delighte is not in contemplation but in hartie louing The vnderstanding doth not gyue sustenance vnto our soule but onlie prepareth the meate that our soule is fedde withall But â—he vnderstanding and the will together â—oe minister foode to the soule there is no â—leasant taste nor sauour in preparing that â—hich must be eaten but in eating of that â—hich is prepared Seeinge that the obiect of our will or â—hat thing which our will doth tend vnto 〈◊〉 alwayes that which is good so that noâ—hinge can be beloued but that which is â—ood or els taken for good vnder the coâ—â—r of some thinge that is good If then â—ur vnderstanding doth shew forth and â—emonstrate vnto our will the bottomles 〈◊〉 of gods infinite goodnes that will â—olde appeare to be but vearie colde â—hich wold not straight wayes burne like â—â—to another phenix with the loue of God â—hen by coÌ„templation the bright beames 〈◊〉 the sonne of Iustice shold shine in vpoÌ„ 〈◊〉 Let the winges of good and deuowte â—editation blowe the fire of earnest loue 〈◊〉 thine harte that thou mayest be renued 〈◊〉 the flame of that fire as the phenix is â—â—d thereby acknowledginge thy selfe for 〈◊〉 better then ashes and woormes meate â—eaue whollie vnto God and loue hym â—â—d to his infinite goodnes referre thy â—â—â—fe by yelding thy will vnto his almighâ—â—e will and pleasure If thou wilt haue the sweetnes of prayer and be comforted and refreshed therein by contemplation then must thou lifte vp thy will wholie vnto God that thou mayest thereby get the full fruyte of thy contemplation Some are exercised onely in the intellectuall parte and not in the affectuall parte of their will and their end is not to be kindled with the loue of God but onely to haue a curious knowledge of God by meanes whereof they be still thinking how our Lorde was borne how he lyued how he suffred and how he rose agaynâ— and other such lyke thinges of him supposing the contemplatiue lyfe to consisâ—â— onely in that but they are farre from thâ— true contemplatiue lyfe in deede if they fix their felicitie in the knowledge and pure speculation of such misteries for thâ— true contemplation must be fastened anâ— grounded in the moste effectuall and burâ—ning loue of God vnto which thou muâ—â— ioyne and vnite thyne owne will and affection so as all the imperfection of thinâ— owne mortification may be made perfect and pure through him and his loue All thyne exercises and thyne actions must be ordeyned for the true loue oâ— God and not to get the knowledge oâ— God making that the onely ende of all thy labor If thou haste gotten any knowledge of God thou must not stay there but thoâ— must proceede on therewithall to gâ— â—â—ereby the loue of God The contemplatiue persons because â—hey knowe the secretes of God as those â—hat enter into his priuye chamber are â—alled his frendes as the holy Apostles â—ere vnto whom our Lorde sayed I doe â—â—all you my frendes because I haue declaâ—ed vnto you all those thinges which I â—aue hearde of my Father But those that â—re exercised in the actiue lyfe are called â—is seruantes Contemplation is the beginning of â—lory whereby a man firste beginneth to â—nowe God and him selfe which being once gotten he falleth out of loue with this world and thereby getteh great force towarde the seruing of God HE THAT VVILL LYVE vvith Christ must first die to the vvorld the flesh and his ovvne disordinate appetites and desires CHAP. 17. FOR thy loue are wee mortified all day sayth the Prophet speaking vnto God Happy is that soule whose lyfe is Iesus Christ. To die to Christ is gaine but he must first die to hym selfe that will liue vnto Iesus Christ whilest thou liuest in this flesh thou must die to the worlde to the end that after thy death thou mayest lyue for euer with Christ. Thou shalt be quyet within if thou goest not wandering too farre abrode He that to feruentlie foloweth outwarde thinges must needes wax colde in the inward things which tend toward the loue of God Sara beinge so olde a woman that all fleshlie appetites were deade in her yet brought forth Isacke that was the ioye and the gladnes of his father And yf all thy disordinate appetites and the desires of this world be not deade in thee thou shalt â—euer obteyne the true ioy of the spirite â—or after that Sara was full mortified in â—â—esh shee brought forth the sonne of the â—pirite Christ died to the end that they which â—iue might not liue vnto them selues but â—nto hym that died for them and rose â—gayne Abraham receyued not the circumâ—ision vntill his goinge out of his owne â—ountrey I lyue sayth the Apostle but â—ot I it is Christ that liueth in me VVhen â—erode was deade Christ returned from â—gypte to Israell agayne vntill that you be â—ortified Christ will not come vnto the â—oule And to the end that Christ may enter â—nto your soules it is necessarie first that â—â—nne be deade in you that the outward â—an may lyue the inwarde man must be mortified If thou doest kill Herode Iesus Christ will come to thee The Apostle â—ayth you be dead and your lyfe is layed â—p with Christ. Thou diest when thou â—orsakest to be such as thou wast If wee â—oe liue to the spirite let vs walke accorâ—ing to the spirite sayth the Apostle And â—f you liue according to the flesh you shall â—ie and yf you will lyue according to the â—pirite you must mortifie the workes of â—he flesh saith the same Apostle in another â—lace Saul did put agag in prison when God â—oÌ„maunded hym
daunger to ryde a colte without a bridle Holde hym in with the bridle of abstineÌ„ce lest that he doe throw thee downe vnder his feete and mayme thee according to the sayng of the psalme Keepe in their iawes with the bit and their teeth holde backe with the snaffle Enter not violently into the waters of these worldly delightes vnlesse thou wilt be drowned as Pharao was and all his hoast with him they descended downe like stones into the bottome and so shalt thou both soule and body descend into the bottomlesse pit of hell vnlesse thou wilt tame it and subdue the flesh with the brydle of abstinence Abstinence is the death of sinne the bannisher of all vyce the meanes to saluation the roote of grace and the foundation of chastitie It were a greate shame for thee to be ouerruled and maistered by thy seruant Ismaell that was the sonne of the bondwoman persecuteth the sonne of the free woman The hand mayden Agar despiseth her mistres Sara thou must afflict and punnish thy flesh as Sara did Agar except thou wilt haue it proudelie to rebell against the spirite It is a foule shame for thee beinge a greate Prince whome God hath not made much inferior vnto Angells to fulfill the will of so vyle a seruante as the bodie is This was the thinge that Iheremy the Prophet lamented saying the seruantes became Lordes ouer their maisters OVR EARNEST LABORING aboute earthlie affaires doth turne avvay our myndes from deuotion and the seruice of God therefore ought vvee to vvith dravve our selues vnto quyetnes and solitarines the better to attend the saluation of our soules CHAP. 19. I will lead her vp into the wildernes and I will speake secretly to her hart sayeth God God hath no neede of any witnesses when he speaketh vnto our soule VVhen his will was that Abraham â—holde haue the executinge of certayne â—hinges which he had appoynted for hym â—e caused hym first to remoue out of his countrey and seperate hym selfe from the company of men He toke Moyses vp vnto the toppe of the hill Sion and commaunded that none â—hold come neare vnto the hill in the soliâ—arie wildernes did the Angell appeare vnto Agar And Elias was farre from his owne habitatioÌ„ and the company of men when the Angell spake vnto hym VVhen God fyndeth our harte all alone then cometh he strayght way to reâ—â— in it when our Lord perceyueth our soule to be sequestred from the cares of this worlde he openeth and reuealeth many thinges vnto it which he will not doe when he findeth it occupied in the careâ— and troubles of worldly businesse God is a spirite and therefore desireth not onely to haue the body to be solitary and at quyet but the soule also this solitarines oâ— minde is very necessarie for thee He may beste be sayed to be alone that thinketh not of thinges of the world It were good that thou didest leaue all these false dreames and idle occupations wherein thou spendest ouermuch tyme wholy commyt thy selfe both bodie and soule in to the handes of Iesus Christ for then sholdest thou fynde many a comfort which now thou arte without and cleaâ—â— depryued of If thou knewest howe muche thou didest loose by the vayne occupations and worldlie businesse thou woldest not thinke it any payne for thee at all to yeld thy selfe wholie vnto God alone And yf thou wilt put away from thee all worldlie conuersation thou shalâ— finde the most coÌ„fortable company of God hym selfe Loue solitarines and thou shalâ— preserue the grace which thou hast alreadie receyued and because thou hast not forsaken thyne accustomed conuersation thou hast lost the spirite by the which thou begannest first to serue God Silence and solitarines be the two walles of deuotion If thou wilt keepe the deuotion which thou hast once coÌ„ceyued thou must delight to be alone and to leade a solitarie lyfe God wolde that our hartes sholde be withdrawen from all worldlie tumultes and company God commaunded Abraham to dryue out of his house Agar and her sonne which were causers of his carefulnes to the intent he might without all disturbaÌ„ce of other company enioye the full fruition of spirite which was represented by Isaack his heire the childe of promyse The woman mentioned in the gospell which was vexed with so many greeuous infirmities came secretly and touched the vesture of our Lorde and straight wayes shee was cured of them all Let euerie Christian soule that is wounded weake drawe neare secretlie vnto her spouse Iesus Christ for in hym shall it fynde perfect saluation and verie true consolation Thou shalt sooner be cured yf thou doest lifte vp secretlie thyne harte to God almightie in a corner then yf thou goest vp and downe all day in the market place and in the pallaces of kinges and princes The sweetenes of prayer and the pleasure of a solitaire lyfe can hardelie be expressed with tongue Thinke not that thou arte alone for thou mayest say as the Prophet Elizeus saide that he being alone had yet a greater companye with hym then all the greate huge army of the Sirians And further thinke that thou hast more with thee then all the world is beside and that thou arte neuer better accompanyed then when thou arte alone The company of Iesus Christ and all his holye Angells is no small company and their conuersation is alwayes pleasant and comfortable Reade the lyues of the holie fathers the heremites and of the perfect religious men and thou shalt finde how much the loue of the wildernes and desert did shine in them Thinke not thou to gather figgeâ— of thornes neyther doe thou beleeue that liuing amongest the honors and vanities of this lyfe thou canst gather the fruyâ—â— and comforte of the spirite VVhen thou makest thy prayer enter into thy secreâ— chamber sayth our Lord if thou findeâ—â— then any sweetenes of the spirite thou canst not deny but that thou hast beâ—â— holpen therein by thy solitarie beingâ— alone whereby thou mayest preceyue howe necessarie solitarines is to furtheâ— prayer withall Thou shalt not serue Goâ— so much at thyne owne will as in placâ—â— that be solitarie and farre from all company It is the nature of all them that louâ— to delight in solitarines And if thou eâ—â—tierlie loue thy creator thy delight willâ— but small to be in the companie of otheâ— creatures and all worldlie companie wiâ—â— be to thee vnpleasant if the sweete loue of Iesus Christ doe rest in thyne harte Vnto a spirituall mynde much company is alwayes noysome when thou arte alone thou doest often in thy prayer with some one word or other vterred aloude stirre vp thy soule as if it were waked out of sleepe which thou canst not doe but when thou arte without companye whereby thou mayest iudge how necessarie it is for thee to be solitarie Our Sauiour did seperate him selfe from his disciples when he went to praye to