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
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
contentement in thinges that be created for in them shalt thou neuer finde it All that is in the whole worlde is but little for our reasonable soule That vessell which is able to conteyne God hym selfe can neuer be full vntill that God hym selfe doe fill it The cause whereof is the vanitie of these worldlie thinges The thinges that be of their owne nature vayne as all these worldlie thinges be doe so occupy the place wherein they be that for all their being there the place remayneth emptie still and golde doth no more satisfie the soule then wynde doth satisfie the bodie The desires of our soule can be but little satisfied with all that is on the earth to be desired because the desires thereof be infinite and without the compas of any measure or boundes Therefore in this lyfe wee haue no other remedie but to take away the desire of the thinges of this worlde If a man were so madde that he wold needes flie vp into heauen it were but an euill remedie to deuise for hym all such thinges as were necessarie to further his enterprice forwarde It were much better to consider the meanes how to make hym leaue it of and to put that imagination out of his heade since it is a thinge impossible to be broughte to passe After this manner must thou applie the remedie to all thy greedie desires and thirsting after honors and riches alwayes perswading thy selfe that it is vnpossible for thy soule to be satiate with any thinge that is conteyned vnder thee cope of heauen This is all the remedie that thou hast to take away these vaine desires of thyne for it is more easie for a man to haue wynges and to flie aboue the cloudes then to haue thy desires fullie satisfied with the pleasures of this lyfe These temporall goodes be but as an 〈◊〉 matter to set our desires on a fire As it were a madnes to adde more wood to the â—â—re for to put it out withall so is it as greate madnes for vs to thinke that wee can put out the fire of our desires with the drie wood of these worldlie delytes The principall cause and reason thereof is because that none of the goodes of this lyfe can haue any conformitie or agreement with the nature of our soule God hath made vs for hym selfe and our harte is neuer setled in full quyetnes vntill that it rest whollie in hym God hath gyuen vnto all thinges certaine prescribed rules answerable vnto their owne natures It were against all rule of reason to feede an horse with flesh and a lyon with grasse because it is not agreable with their natures And our soule beinge a spirite how shall it be satisfied with corporall thinges Golde and our spirite be nothing like together neyther any thinge that the worlde bringeth forth or gyueth hath conformitie with the nature of the soule Vnto some creatures as vnto the Camelions it geueth ayre to mainteyne them withall wherewith the proude men doe seeme to be maynteined also but yet the soule is no Camelion Vnto some other it geueth Iron to lyue withall as the Oysteriges vnto which it seemeth that couetous men haue some conformitie Some be fed with filthines as the fleshlie and carnall folke and to some it gyueth poyson for their foode as vnto the enuious persons But because all these thinges be earthlie and haue no agreement with our soule it can not bâ—â— susteyned with earthlie thinges onlie gâ—ace and the gyftes of the holie Ghost as thinges spirituall can gyue sustenance strength to our soule And although that pride and enuy and all other vyces be thinges in their kynde spirituall yet foloweth it not thereon that they be the foode of our spirite for their be many corporall thinges which be not the sustenance or foode of our bodies The reason is for that God is onlie the foode of our soule and not any other thinge in the world beside He hauing so ordeined it in our creation that our soule sholde not be satisfied with any thing but hym selfe If thou shouldest curiously aske whye bread doth nourish our bodies not poyson there is no other reason to be gyuen thee therefore but that bread is agreeable to the nature of the body and not poyson And euen so is it by our soule for as much as God is the naturall foode thereof if it be fedd or nourished with any other thing but God it is enough to make it to starue for hunger This spirituall foode hath also this aduauntage which our bodely nourishment hath not for that our bodely sustenance engendreth still a satietie and loathing in them that doe take of it but the soule enioying once heauen and hauing the fruition of God may both haue satietie without lothsomnes and yet haue withall an hunger vnto God so as the satietie or fullnes quencheth not the desire neither letteth the soule from desiring still Make not much a doe in afflicting of thy selfe to winne authoritie or credite in the world for all is but affliction and torment of the spirite seeke not after the riches and honors of this miserable world for in them shalte thou finde nothing but charge and care but turne thy selfe wholy vnto God for he is thy true foode and sustenance of thy soule that maynteyneth it and enricheth it VVHOSOEVER DESIRETH to finde rest let hym not seeke it in thinges of this vvorlde for they be all full of trouble and turmoyle but let hym turne hym vnto God and he shall enioy quyetnes and most happie tranquillitie CHAP. 4. RETVRNE O my soule vnto thy rest saieth the prophet The sicke man although he doe chaunge his beddes neuer so often yet shall he neuer finde ease vntil his paine be taken away that caused his vnquietnes Thou doest carry about with thee the infirmâ—tie of worldly loue but vntill thou cast it cleane away from thee thou shalte neuer finde any ease in all the delicate beddes of honors riches or delightes In God onely thou shalte finde rest loue God and thou shalte finde quietnes turne thee vnto him and thou shalt enioy a most perfect contentment Ionas the prophete after he was gone away from God neuer found rest he was disquieted vpon euery place on the land he fled after to the sea and being in a ship the tempest ouertooke him and disquyeted him but where God is there is no tempest he called vnto God in the whales bellie and made his prayers vnto him and so when he turned vnto him he was discharged of all his former troubles Seeke not for any rest in thinges of this lyfe thinke not to finde any perfecte ioy in this worlde for where so euer thou becomest thou shalt be beaten with many afflictions thou cariest thy infirmitie with thee thou shalte not finde quyetnes in any thing that thou louest here chaunge not thy place but chaunge thyne affection turne vnto God and thou shalte be in reste and quyetnes this is the readiest
behalfe then are both bodie and soâ—â— subiect to the coÌ„demnation of hell fiâ—â— but if the soule obteine the victorie bâ—â—â— of them are crovvned vvith heauenâ—â— glorie for euer CHAP. 12. THE lyfe of man is a conâ—â—â—nual warre vpon the earâ—â— sayth holy Iob. Thou caâ—â—not lyue without battayâ—â— and wheresoeuer thou 〈◊〉 thou shalte finde warre 〈◊〉 thou shalt alwayes fynde within thee 〈◊〉 that is euer agaynst thee In one man doth the Apostle set downe vnto vs two men so ioyned together and â—o coÌ„pact that the one cannot be without the other neyther can they deuyde them selues in participating eyther of payne or of glorie And yet is there such diuersitie betwixt them in their affections appeâ—â—its that the lyfe of the one is the death of â—he other They be so lincked annexed â—ogether that beinge two they be yet but â—ne being one they be neuerthelesse â—wo Betwixt these two passeth the wholle â—ate and course of our lyfe wherefore the â—postle hath attributed vnto theÌ„ both sundry titles names calling the one the spiâ—ite the other the flesh the one the soule â—he other the body the one the law of the â—oule the other the lawe of the memâ—ers The one the inward man the other â—he outward man VValke accordinge to â—he spirite sayth the Apostle you shall â—ot doe the workes of the flesh You shall â—ye yf you lyue according to the flesh â—nd you shall lyue yf with the spirite you â—ill mortifie the flesh The flesh coueteth â—gainst the spirite and the spirite against â—he flesh This is a straunge kynde of warfare â—hat in the battaill is peace sought and in â—eace is battaill desired In death is lyfe 〈◊〉 lyfe death In bondage is libertie In liâ—ertie bondage The libertie and power of a good man is shewed in ouercommyng hym selfe and subduing of his passions To refrayne thyne appetites is verie fortitude of the mynde and in folowing them the weakenes thereof is bewrayed He is rather to be accoÌ„pted a stronge maâ—â— that conquereth his appetites then he thaâ— conquereth his enemyes If thou seekeâ— for a greate domynyon learne to reignâ— ouer thy selfe for Salomon sayth He thaâ— ouercometh hym selfe is better then 〈◊〉 that conquereth great townes There 〈◊〉 many that doe conquere cities but theâ—â— are but few that can coÌ„quere them selueâ— To be lord and ruler of a mans selfe 〈◊〉 a verie large empire If thou canst perfecâ—â—lie ouercome thy selfe thou shalt easeliâ— ouercome euerie other thinge He is to bâ— called a perfect good souldier that haâ—â— throughlye ouercomen hym selfe Hâ— is the true seruante of Iesus Christ whicâ— maketh the flesh subiect to the spiritâ— which subdueth sensualitie vnto reasonâ— and yf thou be ouercomen thou arte bâ— thyne owne fault ouercomen For thâ—â— blessed Apostle sayth God is faythfull anâ— will not suffer you to be tempted abouâ— that which you be able to beare It is the manner of those whiche 〈◊〉 Iudges in combattes to measure the weaâ—pons of those that are to fight together 〈◊〉 the listes So God that is the Iudge of thâ—â— world doth take the iust measure of oâ—â— weapons and will not suffer that our eneâ—my shal fight against vs with greater tempâ—â—ations then wee be able to beare And yf true men be entred the feeld to â—â—ght they being both equall in all pointes â—e must needes carrie away the victorie â—â—at his holpen by an other If thou wilt fauour thy bodie with â—dlenes ouermuch eating and drinking â—â—y bodie shal be victorious and thy soule â—halbe ouercomen But yf thy soule be â—olpen with fasting watching and praying â—â—y soule shall wynne the victorie and thy â—odie shall be ouercomen It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto â—hy soule then to thy bodie for yf the viâ—torie falle vnto the soule then is the â—oule and bodie both saued thereby But â—f the victorie remayne to the bodie then â—re soule bodie both cast away for euer The bodie looseth by victorie and â—ynneth when it is ouercomen If the â—ody doe ouercome it shal be perpetuâ—lly tormeÌ„ted with the soule for euer and â—eing conquered it shall lyue with the â—â—ule for euer with Christ. The victorie â—f the bodie is shamefull approbrious â—ut to be ouercomen is an honor vnto it The conqueringe of it is glorious vnto it â—elfe and the triumphe thereof is infaâ—ous If that thou doest loue thy flesh thou â—anst not doe more for it then make it subâ—ect vnto reasoÌ„ theÌ„ dost thou most of all â—ate it when thou makest most of it He that hateth it loueth it Iesus Christ sayth He that hateth this sensuall lyfe in this world he keepeth it for euerlastinge lyfe And he shall loose it that for the keepinge of it in this world doth set to much by it Now behold how glorious the victorie of thy soule is and how much thou doest get by subduing of thy passions Let thy soule be fauored and succoured by reducing sensualitie vnto the obedieÌ„ce of the spirite for the battayll is shorter thâ— victorie more glorious and the crownâ— more triumphant Thou must not spaâ—â— thy labor yf thou wilt haue a rewarde Foâ— reward is gyuen to none but to them that doe take payne for yt Be thou faythfull vnto the end for our lord sayth that he will gyue thee the crowne of lyfe A GODLIE INSTRVCTION to teach thee to knovve thy selfe of vvhich knovvledge doth after grovve vnto thee the knovvledge of our Lorde God CHAP. 13. THE inuisible thinges of God sayth the Apostle are seene and perceyued by his visible creatures If any creature in this world doth by the creation thereof declare vnto vs the greate wisdome and the omnipotencie of God no other creature sheweth it so much or gyueth so greate manyfestation thereof vnto vs as man which is made to the Image and likenes of God hym selfe Many knowe many things and knowe nothinge of them selues they see other men but they see not them selues they seeke God by exterior thinges leauinge the inwarde thinges by which God is founde in deede descende downe into the interior parte of thine harte for so much as thou doest profit in learning to knowe thy selfe so much proceedest thou also in learning to knowe who God is and although that by the knowledge of the noble state of the minde the true and perfecte knowledge of Gods greatnes is best and most playnely shewed yet to abase thy pryde withall thou haste alwayes before thyne eyes the misery of the body and the shortenes of thy lyfe that thou mayest come by that way vnto God In knowing of thy selfe thou wilte humble thy selfe and in humbling thy selfe thou wilt feare God and because the feare of God is the beginning of thy saluation thou must beginne firste with the knowledge of thy selfe If thou wilte see thy selfe and knowe who thou arte thou must take a glasse and beholde thy selfe
to kill hym as many doe which put their owne passions in prisâ—â— for a whyle but they will not kill thâ—â— forthwith It is not sufficient for the 〈◊〉 imprison thy passions in keepinge thâ—â— from going out but thou must kill them as all concupiscence and worldlie desiâ—â— may vtterlie die in thee Many be like the trees in wyntâ—â— which seeme deade to the worlde in 〈◊〉 outward shew but when they be sturâ—â— vp and moued a little then they shew thâ—â— selues by their wordes and answeres 〈◊〉 be such as haue their passions still quick and liuelie in them But because that 〈◊〉 rootes within were left a liue they beginâ— to spring forth agayne assone as the tempâ—tation of sommer cometh vpon them Goâ— sayde vnto Saule because thou hast let hiâ— lyue that was worthie to die thy lyfe shaâ—â— goe for his Thy soule shall die by meanâ—â— of the lyfe which thou gauest vnto thâ— bodie Make reckenyng with thy selfe anâ— see who it is that liueth in thee If the fleâ—â— doe lyue then is the spirite deade Thâ—â— canst not gyue thy selfe to prayer and coâ—â—templation without that thou be first moâ—â—tified before all other thinges thou muâ—â— gyue thy selfe vnto mortification God commaunded that all thoâ—â— beastes sholde be stoned vnto death thâ—â— drew neare vnto the hill where God hym selfe appeared and why deserueth not 〈◊〉 the same punnishement that hauinge hiâ— â—â—astly passions still abiding in him will â—euerthelesse approch vnto the high hill 〈◊〉 contemplation VVhilest our sensuall â—â—ssions reigne in vs then is little diffeâ—â—nce betwixt vs and beastes Thou canst not come to the conâ—â—mplatiue lyfe but that thou must first â—egynne with the actiue lyfe Iacob was â—â—st called Iacob which is as much to say 〈◊〉 a subplanter or one that holdeth anâ—â—her by the heele before that he was calâ—â—d Israell which signifieth one that seeth â—od For thou canst not see God by conâ—â—mplation but if thou doest first plucke â—â—â—ce out of thee by the heeles and cast â—â—â—m cleane away by mortification of thy â—â—lfe Mortification perteyneth to the lyfe â—â—iue First was Lia gyuen vnto Iacob â—hich representeth the actyue lyfe after â—â—at he had serued many yeares for Raâ—â—ell which signified the contemplatiue â—â—fe and althoughe that Rachell be first 〈◊〉 Nobilitie and perfection yet is shee â—â—â—t in generation and knowledge Alâ—â—ough that the contemplatiue lyfe be â—â—tter then the actiue yet first thou must â—â—ceyue and take hold of the actyue lyfe â—hou must first be maried vnto Lia before â—â—ou comest vnto Rachell Mortefie first â—â—y sensualitie and excercyse thy selfe in â—orkes of humilitie Learne to conquere â—â—y selfe and to be abstinent and patient â—â—d to beare all iniuries and so shalt thou come vnto contemplation Daniell and his companions were great absteiners and fasters and very chastâ— withall and by that meanes were theâ— made capable of Gods deuyne reuelatioÌ„â— Many will flie without winges but theâ— profit little because they are not mortâ—â—fied Thou shalt neuer come to the heighâ— of contemplation yf thyne affection 〈◊〉 not free from all thinges that are vndeâ— heauen and so rauished with the loue oâ— God that thou hast gotten the perfecâ— knowledge how to despise thy selfe fâ—â— God The pure loue of God maketh 〈◊〉 spirite simple and so free from all worlâ—â—lie thinges that it may without all payâ—â— and labor flie vp vnto God If thou wert dead to the worlde thâ— worlde wolde be deade to thee also as iâ— was vnto the Apostle Euen as the sea reâ—teyneth those men that be lyuing in it anâ— casteth away those out of it to the shâ—â— which are deade so doth the world honoâ— those that lyue to the worlde and doth those away from it that mortefie them selues for Christ. IT IS MEETE FOR VS TO mortefie and chasten our flesh by absteynyng from meate to the end that vvhen our sensuall appetites be tamed vvee may vvith more ease obey the spirite CHAP. 18. YOV shall die if you will liue accordinge to the flesh saith the Apostle Thou shalt neuer be able to serue the spirite except thou wilt be abstinent and penitent in thy â—yfe The shippe that carieth to greate a â—urthen sincketh therewithall into the â—ottome of the sea if thou doest charge 〈◊〉 bodie with to much meate thou wilt â—â—owne thy soule in the sea of sinne The deuill by eating ouercame our â—â—rst forefathers And the first temptation â—â—at euer he gaue vnto Iob was whilest his â—â—ildren were feastinge together Abstiâ—ence and austeritie of lyfe be both neâ—essarie for our mortification God prouided meate for all other â—yuinge creatures before he prouided any â—â—or man to teach vs how little care wee â—â—olde take in prouiding for our bellie Saint Paule knowinge hym selfe to be an elect vessell chastened his body and yet wee that haue no certentie thereof at all but doe onlie knowe our selues to be sinners lyue in pleasure and delighte Beware you ouerlade not your selues by ouer much eatinge and drinkinge sayth our Lorde Daniell to be the better prepared to receyue the heauenlie consolations fasted three whole weekes together and neither eate breade nor flesh nor dranke wyne whereby he was made worthie to see many visions and reuelations If thou wilt ouercome thyne enemy the beste way for thee is to take his weapons away the weapons that the deuill vseth against thee is thyne owne proper fleshe whosoeuer gyueth him selfe to the pleasure and delight of the body will fall soone into subiection of the deuill Daniell did firste destroye the idoll Bell and after the Dragon that was within the idoll Be thou an aduersarie vnto the idoll of the fleshe and labor against it by abstinence fasting and prayer and thou shalte carrie away the victorie from the deuill nothing doth feare the deuil more nor maketh him faster to flie away from thee then abstinence and austeritie of lyfe and nothing doth gyue him greater courage nor maketh him more bold to tempt thee then thine owne flattering and ouermuch fostering of thy body It is a very follie for thee to thinke that thou shalt lyue chaste if thou leadest thy lyfe in wantonnesse and delicasie take away the superfluitie of thy bodely sustenance which serueth in steede of woode to make the fire withall and thou shalte easely quench the fire of thy sensuall desires Loth who lyued chaste in Sodome and was thereby delyuered from the fire that consumed the Citie yet after because he kepte not well this vertue of temperance but fell to drinking of wyne out of measure he committed incest on the hill with his owne doughters A man shall not be ouercomen by temptations nor burnte in the fire of sensualitie if he will defende him selfe with the shielde of abstinence and although that he ascende vp to the hill of contemplation and be fledde from the world yet yf he be not abstinent he may falle fowlie as Loth did It is greate
in bearinge this heauie yoke of the world so much more art thou in daunger to be lost and to perish It is good for thee to knowe what a heauie burthen thou cariest that thou mayest cast it of and take vpon thee the sweete yoke of Iesus Christ. HE SHEVVETH HOVV there is no pleasaÌ„ter nor svveeter thing then the yoke of Iesus Christ and that it is easie and light of cariage to those that doe loue hym because he helpethe to beare parte of the burthen vvith theÌ„ CHAP. 12. MY yoke is sweete and my burtheÌ„ easie and light sayth our lord The yoke of Christ is sweete vnto them that doe loue hym It is heauie to them that be but luke warme and vearie bitter it is to them that are proude of harte But it is easie to them that are meeke and pleasant to those that are humble Our sweete Iesu worketh all thinges sweetely and euerie vertue hath his good and coÌ„moditie ioyned vnto it which doth comfort hym that doth exercyse it And in euerie aduersitie it is comforte to haue company And to the afflicted Iesus christ is allwayes a present companyon And he that taketh his yoke on his sholders can neuer lyue without comforts The holie lawe of our Lord is called a yoke because a yoke is allwayes carried by two and yf thou doe willinglie submit thy selfe to the yoke of Christ thou goâ—â—â— not alone for Christ hym selfe goeth with thee and helpeth thee to beare a parte of thy burthen In all afflictions that thou bearest for Christ thou shalt be sure to haue hym present with thee to help thee The lesser oxe beareth allwayes the heauiest end of the yoke Now then Christ being the least and the moste humble of all men the yoke must needes lie heauiest vpon hym and then must thy parte be the lighter in as much as Christ taketh vpon hym the heauier parte The yoke that hym selfe bare was vearie heauie to hym whereby ours is made much the easier and through his greate burthen groweth our greate ease VVhat couldest thou deuyse to doe for Christ but that he hath done much more for thee And that much easeth the burthen of the seruante when he considereth how much his innocente maister Christ did beare before for him As much as the mercie and benignitie of Christ exceedeth all other mens so much is the burthen of Christ lighter then any other mans it is a burthen to a man to be without this yoke and an ease for to haue it The yoke of Christ doth not onely not lade a man but maketh him the more light Although that the birde hauing her winges vpon her hath by so much as the waighte of her fethers doth come vnto a burthen of them yet these winges of hers make her nothing the heuier but she is made lighter by them then if she were without them The wayghte of the holy yoke of our Lorde maketh that a man is not slouthfull but diligent it maketh not â— man dull heauie nor dumpish but lighte â—oyfull and quicke They be neither slaues nor bondmen which be vnder that yoke seeing they that doe submytt them selues thereunto be they onelie which doe get the true libertie and dominion of spirite The paynefull way of pennance is made sweete and easie by going in the coÌ„pany of Iesus Christ. In the tribulations which thou shalt suffer for Christ thou shalt be sure to fynde comfortable consolations The prophet sayeth Thou shalt eate the labors of thy handes He saytâ— not that thou shalt eate the fruyte of thy labors but the labors them selues for the seruante of God shall not onlie enioye felicitie which is the fruyte of his labors but he shall also in his labors mainteyne hym selfe in this lyfe with the pleasaÌ„t tast and sweete sauour that his sowle shall receyue in those tribulations which he suffreth for Christes sake Gods goodnes is greate which senâ—eth vnto his which lyue here in this place of bannyshement amongest so many trowbles and aduersities quietnes and comfort The teares of those which doe pray are more pleasant sweete then the lawghers of worldlie folke and one droppe of the sweetenes of this spirite is more delectable then all the pleasures and consolations of this world The sowle is more fed with the comforts of heauen then with all the pleasures that the world can gyue The delights be infinite and vnspeakeable which the seruants of Iesus Christ doe finde in their sharpe afflictioÌ„s Sweete flowers doe ofte growe amongest thornes VVordlie men haue an euill opinion of the yoke of Christ and doe take the way to heauen to be verie noysome They gyue witnes of that which they knowe not And condemne the way that they neuer walked in A blinde man may euill iudge of colors All holy men before vs haue gyâ—â—â— vs aduyse and by their written bookes haue commended vnto vs how pleasanâ—â— and delectable a worke it is for to serue Christ. And better credite is herein to be gyuen to those which haue caried the yoke them selues then vnto those which neuer tooke it in hande Neuer any maâ— yet tooke this yoke vpon him but that 〈◊〉 spake well of it and he that hath bene laden with the burthen of sinne on hiâ— backe will thinke this burthen of Chriâ—â— to be very easie be it neuer so sharpe iâ— shewe Haste thou neuer perceaued ere thiâ— how lighte thyne harte hath bene aftâ—â— thou hast disburthened thy soule by confession of thy sinnes If theâ— thou haste founde so great comfort in thy first entry of thy way which is the casting away of sinne and seperating thy soule from it thou mayest easely iudge by the tast thereof what thou wert like to finde in the reste of thy iourney when thou wert well entred in the exercyse of vertues Thou must not thinke that by the exercyse of one vertue thou art made vertuous Thou must multiplie and frequeÌ„t the doinge of good workes for when thou hast once gotten the habite of a verteous lyfe thou shalt labour with greate felicitie and much ease And leauing now that which is noughte and folowing still that which is good thou shalt fynde full conâ—entation of thy labors at last And â—hey â—hat procede on a pace in the way of verâ—ue and goe on forwarde well shall fynde how full of spirituall comforte the yoke of Christ is They which doe serue the worlde â—oe depryue theÌ„ selues of many benefits They know not them selues what they doe â—oose therefore they doe not esteeme it â—nd because they neuer tasted of God â—herefore doe they finde sauour in tasting â—f the vanitie of this lyfe If thou wilt but â— little begynne to tast of the consolations â—f God It wil be sufficient for thee to make hee to knowe many thinges to be full â—â—tter which doe now seeme verie pleasant to thy tast Synce the yoke of Iesus Christ is so sweete and easie the yoke of the world so heauie and burthenous take vpon thy
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 Father in the garden and at many other tymes the Euangelistes doe tell how he went alone for to pray the conuersation of many is noysome and therefore must thou flie from the tumulte and sturre of much people VVhen Adam was alone in Paradise he was gratefull to God and to all his Angels and fearefull to the deuill but after â—hat he was accompanied he loste many a â—enefite whereof company ministred the â—ccasion The prophete Dauid sayeth I â—eperated my selfe by flying away and I â—emayned in the wildernes Elias being alone was fedde with bread â—rom heauen and being amongest a greate â—ompany he colde scarse get whereof to â—ate VVhen man is alone he fyndeth â—eauenly consolation but in the compaâ—y of men he looseth the bread of heauen â—he Children of Israell did neuer eate Manna vntill that they were passed thâ— redde sea which be the perturbations oâ— this present worlde And if thou couetest much the company of men thou mayest happely thereby loose God make not thou so litle accompâ— of God as to loose him for so small a commoditie as the company of this worldâ— doth yelde thee SILENCE IS A GREATâ— keeper and maynteyner of deuotion â— religion and therefore they that obâ—serue it not but are full of vvordes dâ— make avvay for the deuill to hâ—â— them and can by no meanes be perfecâ— religious men CHAP. 20. SILENCE is the best keepâ—â— of iustice sayth Esay He thâ—â— is not a louer of silence aâ—â— solitarines shall neuer be 〈◊〉 perfect religious man Saint Iames sayth thâ—â— whosoeuer thinketh to be a religious maâ—â— and refraineth not his tongue his religâ—â—â— will be to hym but vayne and of no effeâ—â— for whatsoeuer is gotten by prayer is 〈◊〉 agayne by babblinge and much speakinge Silence is the best keeper and maynteyner of deuotion doe not maruayle if thou doest finde thy selfe often tymes colde in thy deuotions if thou doest vse to spend much tyme in superfluous talke and idell wordes Thou must learne to holde thy peace if thou wilt looke to profit for why did God almightie bestow on thee but one tongue two handes but because thou sholdest speake little and doe much God hath ordeyned for thy tongue two dores to kepe it in with the one is of flesh which be thy lippes the other is of harder substance more stronge as bone which be thy teeth to the intent that being so kept it sholde neuer speake vpon any superfluous cause but onlie when necessitie inforceth and gyueth occasion If thou be a busie talker and full of wordes what els art thou but a citie without a wall a house wiihout a dore a shippe without a stearne a vessel without a couer and a horse without a bridle VVhat hast thou gotten or what canst thou keepe if thy tongue be alwayes looselie walkinge And if that parte be no better garded the deuils who are thy mortall enemyes will easelie enter into thee and robbe away from thee all the good that thou hast gotten together Thy death and thy lyfe doe both stand in the handes of thy tongue Holie religious men haue alwayes highlie esteemed silence and haue taken great paines to mainteine it in them as the vearie key of religion lest they sholde haue lost with much talkinge that which they had bene longe aboute in gettinge Esay sayth silence and hope shal be your fortresse silence gyueth a great grace vnto all maner of vertues Zacharias after his longe silence receyued at gods hande S. Iohn which signifieth grace If thou doest holde thy peace and keepe silence thou shalt the sooner receyue the grace of God As the pot that is couered will sooner be hoat cause the liquor that is in it the sooner to boyle theÌ„ that which is vncouered by reason of keepinge in the vapors so if thou doest keepe thy mouth shut vp close by silence thou shalt the sooner waâ— warme and feruent in deuotion and gods seruice If thou wilt not learne to holde thy peace thou shalt neuer learne how to speake Of the good man the scripture sayth thus he wil be solitarie and silent and will haue regarde vnto hym selfe He that holdeth his peace goeth alone bethinketh hym of his owne estate and maketh his contemplation of heauenlie thinges and despiseth the thinges of the earth He that keepeth silence with more ease doth liftâ— vp his harte vnto God Saint Iames sayth let euery man be slow to speake and readie to heare They falle quickelie from the state of perfection that breake silence and vse many wordes Euen as when you shut a conduytes mouth where water passeth the water will strayght wayes mounte vp on highe so yf thou shuttest fast within thee the good spirite of deuotioÌ„ by silence thy prayers shall the sooner ascend vp on highe vnto God and thou shalt the better feele within thee what sweet taste thy deuowte prayers doe bringe vnto thee and by as many idle wordes as thou spendest thou doest as it were by so many smal water streames sende forth agayne the deuotion which thou before receyuedst And so many dores doest thou leaue open to thyne enemy that gyueth good watch vpon thee as thou vsest to speake lighte wordes and vayne It is written He is lyke vnto a citie that is vnwalled that can not refrayne his spirite by keeping silence The citie of our soule muste needes suffer many mortall woundes when it is not defended by the walles of silence Nabuzardam brake downe destroyed the walles of Hierusalem robbed the temple and caried the people captiue to Babilon which the deuill attempteth to doe by thee as often as he seeketh to make thee breake thy silence that so he may robbe thee and make spoyle of the temple of thy conscience and bring thy soule prisoner into the confusion of BabiloÌ„ which is hell it selfe Set then good watch abouâ— thy walles lest thou be robbed spoyled by thyne enemies THE GOOD SERVANTES OF Iesus Christ ought to flie idell talkâ— vvhich breedeth much daunger anâ— detriment to the spirituall lyfe and gyue them selues to the contynualâ— exercise of godlines and pietie CHAP. 21. OF euerie idell worde shalâ— thou gyue a reckeninge iâ— the day of iudgement saitâ— our Lord. Our harte is likâ— vnto a peece of wax thaâ— with colde groweth to 〈◊〉 hard and by heate waxeth softe and tendeâ— agayne and when it is once softe it receyueth the printe of the kinges owne Image Thou must stop thyne eares from hearinâ— vaine and idell wordes for they coole anâ— harden thyne harte And if thou doest 〈◊〉 keepe thy selfe well from hearinge theâ— thou shalt not profit much in the seruicâ— of God Holie and spirituall wordes inflamâ— the harte accordinge vnto the sayinge 〈◊〉 the prophet Thy worde O Lord is fierie In the day of Christes resurrectioÌ„ the two disciples that went trauaylinge by the way toward Emaus talkinge with our Sauiour had their hartes inflamed
within them as â—hey did after tell one vnto an other of â—hem sayinge Did not our hartes burne within vs whylest he talked with vs vpon â—he way and opened the scripture vnto vs Thyne harte wil be well disposed within â—hee to receyue the printe of the image of â—he eternall King if thou wilte warme it well and soften it with the heate of Godes owne worde VVith greate diligence ought the seruante of God to beware of idâ—e wordes and to reprehend them in others that vse â—hem And if thou hast no care of that it is â—ut in vaine for thee to accompt thy selfe amonge the perfect sorte And in vayne â—oest thou labor and take payne to profit â—n gods seruice if thou doest not bridell well thy tongue order well thy wordes The Apostell sayth the seruantes of God must not be wrangelers and contenâ—ious persons nor troublesome one to â—n other by many wordes Amongest men â—hat haue had ciuill bringinge vp it hath â—ene taken alwayes for a foule a shameâ—ull thinge to vse dishonest and ribaulde â—peeches althoughe they be spoken but in â—est Howe much more oughte they then to â—e auoyded amoÌ„gest the seruaÌ„tes of God â—e circuÌ„spect in all thy wordes Let them be well weighed and considered before thou vtter them as it is meete for such a courtier to be that is broughte vp in the courte of Iesus Christ wherein thou liuest much euill groweth of noughtie wordes The Apostle sayth to the Corinthians euill wordes corrupt good manners From euill speeches men growe quickelie to euill liuinge Many temperate men and men of good lyfe by gyuing them selues first vnto idell talkinge haue fallen after by little and little in euill doinge As the shippe goeth according as the wynde doth blowe so our soule saylingâ— forwarde with the prosperous wynde oâ— good speech shall happelie come vnto thâ— port of heauen And contrariewyse if dissolute and wanton wordes shal be bloweâ— into the sayles of thyne eares they wiâ—â— carry thy soule with a contrarie wyndâ— into the large sea of the bottomles pit 〈◊〉 hell Ecclesiasticus sayth let all thy practiâ—â— be to talke of the commaundementes oâ— God Good wordes inflame the hart stirâ—â— vp thy will edifie thy neighbour augâ—â—ment the loue of God in thee and idle aâ—â— vayne wordes make a man vnstedfaâ—â— quench the feruor of the spirite maâ—â— deuotion colde and doe scandalize aâ—â— offend the hearers Mettall is knowen by the soundeâ— golde haue but an hollow sounde it is liâ—â— to be no perfect golde but rather soâ—â— â—opper or brasse and by the sounde of the wordes is the soule knowen If the wordes â—e clamorous vayne and dissolute they be â—opper and no golde but if they be graue â—nd wyse then doe they shew them selues â—o be perfect golde An emptie vessell maketh a greate and â—lowde sounde and if thou ringest lowde 〈◊〉 is a sounde thou arte but emptie But if â—â—ou be graue prudent in thy speeches â—â—en shalt thou be knowen to be firme and â—f good substance The scripture sayeth that Iudas â—achabeus did arme his men with good â—ordes ouercame with them the mighâ—â—e armie of Nicanor Good wordes be a â—â—â—onge defence and ydle lewde wordes 〈◊〉 vearie hurtefull and preiudicial If the clocke haue his wheeles disâ—â—mpered within the bell without will â—unde false but if they goe true and iust â—â—thin then will the bell without strike â—â—elie the iust houre of the daye By thy â—â—sordinate wordes thy disordered conâ—â—â—ence appeareth and is made manifest to â—â—e worlde By thy wordes thou arte conâ—â—mned and blamed The mayde seruante that kept the â—â—re sayde to S. Peter Thou arte one of â—â—â—ile to thy speech bewrayeth thee thou â—â—uest clere testimony of thy selfe to be â—â—â—ht to all them that heare thee wheÌ„ thy â—â—rdes are of no substance that thou â—â—akest thy tongue sheweth who thou arte There is no straunger borne in aâ—â— contrey but that his tongue will tell 〈◊〉 what nation he is It wil be but slenderlâ—â— beleued that thou arte vertuous althougâ— that thou affirmest it neuer so much tâ—â— selfe If thy wordes and talke doe soundâ— of dissolutenes and vanitie He that hath an ague shal be knoweâ— by his furred tongue if the ague doâ— breake away it will appeare by the breâ—â— kinge out of thy lyppes In lyke manâ—â—â— will thy wordes shew thee what thou arâ—â— Haue thou therefore greate care of theâ— and beware what thou sayest because thâ— wordes be harde when thy harte is nâ—â— seene By thy wordes thou arte iustified by thy wordes thou arte condemned Be circumspect in all that thou spâ—â—â—kest for after they be once spoken 〈◊〉 can not be called backe agayne Consider well before hande what thâ—â— sayest and then shalt thou not be confouâ—â—ded and ashamed after Neuer be thâ—â— driuen to say that thou thoughtest not 〈◊〉 it for it is not for a wyse man to say or 〈◊〉 doe any thinge that he thought not of bâ—â—fore And to shew thee breefelie how nâ—â—cessarie it is for thee to looke well to 〈◊〉 wordes this may suffice that our Lorde the last day will haue thee to render a straite accompte of all thyne idle wordes â—NE OF THE GREATEST mischeefes that reignes amongest men is murmuring the vvhich spareth no man neyther good nor bad neyther those that are liuinge nor those that are deade and to them that doe vse it it is the cause of most harme of all vvhich is the losse of heauen CHAP. 22. Murmure not as manye of the Iewes did murmure which caused their death by the byting of serpentes as the Apostle sayeth The tongue of the murmurers is worse then hel 〈◊〉 hell is hurtefull onely to those which 〈◊〉 nought but the tongue of the murmuâ—â—r hurteth both good and bad and moste 〈◊〉 all it is hurtefull to them that be good â—â—d vertuous He that snuffeth the candle with his â—â—re fingers defileth his fingers but the â—â—ndle burneth the brighter thereby and 〈◊〉 he which defameth the vertuous and â—â—st man defileth his owne soule and hurâ—â—th his conscience but he gyueth occasiâ—â— to the good man thereby of greater â—â—â—rite The Pharisey that murmured agaynst Marie Magdalen was greatly rebuked therefore of Christ him selfe anâ— contrarywise she was highly commendeâ— by him Murmurers doe alwayes much moâ—â— harme vnto them selues then vnto thosâ— that they murmure agaynst they kill theiâ— owne soules and doe good to other mens God neuer gaue Moyses a greater prayse then at that tyme that Aron and Marie hiâ— sister did murmure agaynst him they wenâ— stricken with leprosie and Moyses was seâ—â— forth with prayse The murmurer neuer careth agaynâ—â— whom he murmureth but howe he may finde matter whereon to murmure for 〈◊〉 can alwayes make matter enoughe of hiâ— selfe One of the greatest plagues of Egiptâ— was the frogges and one of the greatâ—â— mischeefes of the worlde is the murmuâ—rers they sit lyke frogges all day in thâ— myre and
vnto them if they passed by lyke straungers but the fault is onely in sufferinge them to tarrie and abide there Let them passe by hardlie but in no wyse gyue them tyme to harbour with thee VVheÌ„ a little sparke of an euill thought doth catch hold in thy mynde thou must not blow on it to kyndell it withall left it growe vnto a fire that may after burne thy soule euerlastinglie in hell The silke wormes be at the first certayne little graynes like vnto Mustard seede and by the caryinge of them aboute in wemens boosoms they gather an heate by which heate they get lyfe And so doe those little graynes come at last to be woormes Beware that thou doest not likewyse sow certeine seedes of sensualitie in thy corrupted imagination which by the heate that they doe take within thy brest the woorme may get lyfe and after byte and gnawe thy conscience That woorme is it of which the Prophet Esay speaketh saying their woorme shall neuer die Nourish not thyne euill thoughtes with the heate of worldlie loue nor let not thy consent yeld vnto them lest thou be deceyued and so perish euerlastinglie IDLENES DOTH CAVSE in man dishonest thoughtes openeth the gate vnto all vice but the good exercise of vertues doth shut vp the vvay of temptation that the deuill can not get in CHAP. 26. MVch euill hath idlenes taugh sayth the wyse man Aboue all thinges flie idlenes the verie mother of vice and the stepmother of all vertue It 〈◊〉 nothing in deede but a vearie death and the sepulcher of a man that iâ— yet liuinge If God wolde that man which waâ— created in originall iustice and indewed with so many good gyftes of perfection sholde not lyue idlelie thou that lyueâ— now so compassed aboute with so many enemyes how much hast thou cause 〈◊〉 auoyde it and to flie away from it God placed Adam in Paradise to thâ— end that he shold labor and woorke there and yet he for all his labor and trauaille susteyned greate losse and harme and thinkest thou to gayne by lyuing at thyâ—â— owne will and pleasure Iob sayth that man â—s borne to trauayle as the birde is to flie â—nd therefore God hath gyuen thee two â—andes to worke withall as he hath gyuen â—he bird two winges to flie withall He that goeth aboute to shoote at â—ny bird will not shoote at hym when he â—ieth but will tarrie and expect vntill he â—tand still So the deuill will neuer seeke â—o shoote at thee or hurte thee when thou â—rte occupied but wayteth the tyme vntill â—hat he may finde thee idle that he may â—hen strike thee with his temptations and â—ake from thee the lyfe of thy soule Thou must therefore alwayes be ocâ—upied that the deuill may neuer finde â—hee idle The vessell that is occupied and â—ull already can conteine no more in it â—he mynde that is full occupied aboute â—ood thinges cannot admit any euill â—houghts into it But if the deuill doe finde 〈◊〉 vnoccupied he will put what mischeefe â—â—e list into it The water which contynuallie runâ—eth bringeth forth good fish but the â—â—andinge waters as marrishes and lakes â—â—oe bring forth frogges and serpentes â—â—at fish that is in them is vnsauorie and â—aungerous to eate of And what canst â—â—ou bring forth if thou be idle but foule â—nd dishonest thoughtes Dryue away from thee all idlenes â—or if thou fliest not away froÌ„ this plague â—â—ou canste not choose but be taken priâ—â—ner by a number of vices VVhen Dauid was kept occupied with the continuall persecutions of Saule he fell not into sinne as he did afterwards when he was idle at home in his owâ—e pallaice And Salomon when he was occupied aboute his buyldinges offended not God but when his woorke was all at end and that he gaue hym selfe vnto idlenes he committed greate offences The sonnes of Dan destroyed the citie of Lachis because the people thereof were idle and gyuen to slowthfullnes Idlenes is the nourisher of all carnall vyces If thou wilte flye from idlenes thou shalte soone make all sinne and vyâ—â— to famish in thee for thereby thou takeâ—â— away all the sustenance that mayntayneâ—â— it God brought the iust man through thâ— right way and adorned him with trauaylâ— sayed the wyse man The way to heauen iâ— full of trauayle and continuall occupations of holines and vertuous exercyses If thou didest but remember that oâ— all the tyme which thou doest loose thâ—â— must render a strayte reckening to almighâ—tie God thou woldest not loose one ioâ—â— thereof the spirite of God doth sheweâ—â— selfe where it is for it will suffer no idlâ—â—nes to rest where it remayneth Of an holy soule it is written He diâ— not eate his bread in idlenes VVhen thâ—â— arte idle thou doest loose the beste thiâ—â— which thou hast which is tyme. Gather thy Manna together in thâ— â—â—ue of the Sabaoth that thou mayest rest â—hen the Sabaoth day cometh that is to â—â—y take paynes and trauayle whilest thou â—â—te in this lyfe that thou mayest reste and â—â—ke thyne ease when that greate feaste of â—â—ernall blisse cometh The slouthfull man will take no paines 〈◊〉 colde weather he will therefore begge â—â—en sommer cometh If thou wilt let this â—â—fe passe away in idlenes thou shalt starue â—â—r famyne and be caste away into the fire 〈◊〉 hell The idle persons that wolde not worke â—â—re reprehended in the Gospell The â—â—de that lyeth idle and is not manured â—â—ingeth forth thistles and thornes and if â—â—ou doest not take heede of idlenes thou â—â—st not choose but that thy harte will be â—â—l of euill thoughtes VVhylest thou lyâ—â—st sayeth the Apostle labor to liue well â—â—ame not saieth Iesus Christ to call thee â—â—to pleasures but for to labor and take â—â—yne Occupy the lande of thyne harte in â—â—od and holy exercyses to the intent that thou mayest doe good workes and bringe forth the fruites of well deseruinge OVR LORD GOD MAKETH greater accompte of the feruor of spirâ—â— vvherevvith he is serued then of lâ—â—â— seruice slackelie and slovvlie perfourmed and therefore all good vvorkâ— ought to be done vvith feruor of spiriâ—â— CHAP. 27. SERVE our Lorde sayeth thâ— Apostle in feruencie of thâ— spirite with all carefullneâ—â— and beware of slowth Goâ— wolde haue vs to be ferâ—â—â— in all our good deedes 〈◊〉 houre of feruente deuotion doth pleaâ—â— God more then an hundred houres speâ—â— in the slowe and slacke seruing of hiâ— God maketh more accompte of the â—â—â—â—uencie of the spirite then of the lengthâ—â— the tyme. Thou mayest in short tyme meâ—â—â— much and in a long space merite veâ—â— little before God The theefe that 〈◊〉 hange on the crosse serued God but a litâ—â—â— space but in that little tyme he meriâ— much The father which the gospell makâ— mention of representinge God hym seâ—â—â— when he receyued agayne his prodigâ— â—â—nne made a greate solemne feast for ioye â—â—ereof in so
Our Lorde him selfe â—ayeth No man that putteth his hâ—nde to â—he plowe and looketh backe is meete for â—he kingdome of God The foure beastes mentioned in the Apocalips neuer had rest day nor nighte No more oughtest thou to take any reste â—ntill the worke that thou haste taken in â—ande be at an ende The kyne which were yoked together and brought backe to the Arke from the Philistines neuer declined neyther to the righte hand nor to the lefte but kept the straight way on to Bethsamies and althoughe that the calues which were shâ—â— vp the whyle bleated after their dammes yet they neuer forsooke their way nor sought to goe back agayne but kept on still their way that they were entred in And synce that thou hast taken on thee to carry the yocke of our Lord and to beaâ—â— on thy backe the burthen of his most holiâ—â—â— law thou must not goe out of the way nâ—â— leaue yt by any meanes althoughe that thâ— sensuall appetites like naturall children doe seeke to drawe thee backe agayne 〈◊〉 the worlde But let vertue vanquysh â—â—â—turall loue and doe thou proceede in thâ— iourney like one that were deafe 〈◊〉 gaue no eare vnto the world but hold 〈◊〉 thy way and gyue no answere at alâ— neyther vnto the worlde nor to the flesh vntill thou come to Bethsamies which is asmuch to say as the house of the sonne which is the eternall light and infinite clearenes where thou shalt see God in his glorie OVR LORD GOD SVFFRETH vs to be tempted dyuerslie to the inteÌ„t that vvhen vve haue by his helpe ouercome the sundry temptations of our spirituall enemy vve may receyue the greater revvarde and glorie at gods hande CHAP. 34. MY sonne when thou doest put thy selfe to the seruinge of God prepare thy harte against temptation sayeth the wyse man Thou must not marueile that thou arte assaulted with temptations when thou beginnest to serue God for thyne armoure of defeÌ„ce was not bestowed vpon thee but to the intent that â—hou sholdest defend thy selfe therewith â—n tyme of battayle But if thou suffrest â—emptations doe not thou take any discomforte therein at all for the deuill neuer tempteth those that be his already Pharao the great king of Egypte did persecute the childreÌ„ of Israel with more extremitie when they were readie to departe away from hym then when he did peaceablie possesse them Laban did neuer persecute Iacob but when he was goinge away from hym and so fareth our aduersarie with vs. He vexeth hym with greater stormes of temptations that is aboute to goe from hym and to gyue hym selfe to the seruice of God then hym whome he is presentlie in quyet possession of Our Lord suffereth thee to be teÌ„pted to the intente that he way prooue thee see whether thou wilt perceuer in his seruice whiche thou hast taken in hande The Angell sayde vnto Tobias Because thou wert acceptable to God it was necessarie that temptation shold trye thee But beware that thou gyue no consent vnto temptation For thoughe that fire be strickeÌ„ out of a flint stone by force of the steele yet if there be no apte matter vnder it for the fire to take holde on it serueth to no purpose And so thoughe that the deuill with the steele of his temptation doe stricke vpon the stone of thy sensualitie yet shall he neuer stricke any fire out of yt that shall doe thee any harme except that thou doest ioyne the consent of thy will thereunto But yf thou be not warâ—â— and wyse thou wilt be often deceyued for the woolfe doth often apparell hym selfe in a Lambes skinne the better to dissemble his malice withall and this is the most daungerous temptation of all otherâ— For vyces when they come appareleâ— with the cloathinge of vertues beare thâ— countenance of frendes when they be iâ— deede our most extreeme enemyes The rouers on the sea doe alwayes carrie in their shippes with them banners of peace when they intend nothinge but warre to make their enemies to take them for frendes and so with the more ease and safetie take them prisoners and make them their slaues The deuill doth also spreade forth the banners of such vertues as Christians haue in reuereÌ„ce to the end that he may be taken for a frend amongest them and so the easilier bringe them into his subiection So deceyueth he many vnder the color and shew of vertue He transfigureth hym selfe into an Angell of light and chaungeth his shape like as sheroboams wyfe did who soughte by the heighte of counterfeytinge her attyre to deceyue the Prophet Abias Let not thy selfe be caried away with euery vayne blaste of wynde that bloweth but make tryall first and see whether the spirite be of God or noe according to the counsayle of S. Iohn saying Beleeue not euery spirite but proue whether it be of God The craftes and subtilties of the deuill be infinite he maketh shew sometyme to stryke at one place when he intendeth to hit an other and some other tymes he fayneth as though he wolde runne away from a man when he maketh a shorte returne agayne to finde him the more vnprouided and so with more ease ouercome him and if that temptation doe cease and forsake thee for a tyme yet accompte not thy selfe in full assurance but looke to haue him come the more fiercely vpon thee agayne and in tyme of peace be more vigilante and watchefull then thou woldest be in the tyme of warre The shippe that sayleth doth incurre more daungers many times when the weather is calme then when great stormes doe aryse for in the calme the saylers goe without care and dreade no daunger but in tyme of tempest they prouide for euery mischeefe that may fall And one of the greatest mischeefes that may happen to any man is neuer to be tempted at all and thou oughtest neuer to thinke that thou haste more temptations then when thou perceyuest them not VVhen thy meate firste entreth into thy stomake the naturall heate beginneth as it were to make warre with thy meate vntill that the substance thereof be altered and chaunged and if when that is disgested there be not a newe supplye made of more sustinance agayne for to make a new combate then doth the stomacke make warre with it selfe and without some other matter be gyuen it to worke vpon it consumeth it selfe and killeth thee So if there be no temptations outwardlie gyuen thee there will happelie some growe within thee that may destroy thee Be not much greeued that thou arte tempted persecuted and troubled for â—hen will our Lord be at home with thee â—o helpe thee most of all except that thou â—oest fayle on thyne owne parte and if â—hat temptations doe fayle thee without â—hou shalt not fayle of most greeuous â—emptations within which will make most â—ruell warre against thee God will that thou be tempted for â—hyne owne profit for it is necessarie that â—emptations doe