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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00414	A methode vnto mortification: called heretofore, the contempt of the world, and the vanitie thereof Written at the first in the Spanish, afterward translated into the Italian, English, and Latine tongues: now last of all perused at the request of some of his godly friends, and as may bee most for the benefite of this Church, reformed and published by Thomas Rogers. Allowed by authoritie.; Vanidad del mundo. English	Estella, Diego de, 1524-1578.; Rogers, Thomas, d. 1616.	1608 (1608)	STC 10543; ESTC S114515	174,792	500

doe iniurie to the heauenly father which more than liberalie prouideth for his children those thinges which he knoweth are most necessary and meete for euery one of them The birde of the aier wil no longer staie vpon the earth than meere necessitie driues her so to doe but spendeth the greater parte of her life aboue in the aier where she is best in secutitie If thou haue a desire to escape the perill of this life shunne so much as in thee is all vnnecessarie busines of this world It is thy part either to flie with the birde or to swimme with the fish not to grouell on the grounde if thou wouldest liue in safety At such time as God created the foules and the fishes he gaue them his blessing but the beastes and other liuing creatures that crept on the ground he blessed not at al He therfore which desireth the blessing that God imparteth on the good let him flie or let him swimme that he maie escape all danger and not like the brute beastes abide and rest vpon these earthly thinges for such he will not blesse but curse saying vnto them Depart from me ye cursed into euerlasting fire which is prepared for the Deuil his Angels Liue therfore like the flying soule aloft in heauenly meditations and praier and cast al your care vpō God as the Apostle commaundeth saying Cast al your care vpon him for he careth for you And saie with the Psal. mist Though I bee poore and needy yet the Lord careth for me Now if the Lord haue care of thee why serueth thy carefulnesse but euen to extinguish in thine heart the word of God The desire of riches in whomsoeuer it be choaketh the good seede of the worde of God that it can take noe roote and fructifie The Gentíles and heathen inasmuch as they are of opiniō how these things are giuen vs of fortune it is no maruel though they be so careful But thou which dost admitt and beleeue the Doctrine concerning Gods prouidence thou maiest not be so careful seeing well thou knowest that doing thy dutie according to thy calling God he will prouid that which is sufficient for thee If God preserue the Birdes which he created for man will he not much more haue a care for the substance of man which hee made for him selfe Remoue from thee al vnnecessarie businesse that thine heart may bee lifted vp vnto God Our nature and sensuall part being very strong they seeke themselues in the vanities and pleasures of the world but in the meane while the vnderstanding is darkened the spirite becommeth insensible and all spirituall exercise is vnsauorie Vnnecessary busines it hindereth the inward prayer of the heart it distracteth the mind it blindeth the vnderstanding and finally driueth away from vs the true light of the spirit Therefore if thou haue any desire to serue God aband from thy mind all carefulnesse and suffer not thy selfe to be distracted with the affaires of this world CHAP. 33. The wisedome of this world is vaine and foolish THe foolishnes of God is wiser than man saith the Apostle The worlde esteemeth him for a wise man which can cloke his owne vices in the sight of men and cunningly can attaine vnto honour and preferment in the worlde on the other side it holdeth all those for fooles which despise suche vanities The wise man in the person of worldly men saith We thought his life madnes and his end without honor the cause was for that he gaue not his minde to the gathering together of riches The men of this worlde take the seruantes of God for verie fooles without all forecast but they are like burning lampes and the worlde is onely the winde which bloweth and would put them out which the godly obseruing they do hide themselues that they maie be secure neither studie they to shewe theire holinesse in the sight of men but to God onely which regardeth not the outward partes but the heart within The wisdome of God is quite contrarie to the wisdome of man Good men are of none accounte amonge worldlie men but they are greatlie esteemed of the Lorde The iudgemetes of God differ much from the iudgements of men For the worlde looking vnto those thing which appeare to the outward senses taketh him for happie which is of power and rich When Samuel went to annoint one of the sonnes of ●shai for King of Israell passing by him whome the father made great account of he annointed Dauid which no man would haue thought So whome the worlde accounteth wise men GOD numbreth among fooles He whome the world reiected as an abiect was elected afore all to be a king He which hath a matter to be pleaded before a iudge of learning and integritie taketh it not too heauily though afore hee be condemned by an vnskilfull Iudge inasmuch as hee reposeth confidence in the sentence of that Iudge which is well seene in the lawes The men of this worlde like partiall and vnskilfull Iudges they iudged the pouertie of Th'apostles and the beggerly condition of the Martyrs but very foolishnes bnt the iudgement of God touching this matter is quite contrarie When it was said to S. Paul that much learning had made him mad he answered that he was not mad but spake the wordes of truth and sobernesse Hereby we may see that it is no newe thing for the worlde blindlie to iudge that which it knoweth not neither vnderstandeth meere foolishnesse But death will one day come when the seruantes of Christ will appeale vnto God the chiefe and vpright iudge who soundely and substantially will consider the cause and then will hee condemne the iudgement of the world as altoghether vniust hy his righteous and irreuocable sentence whereby he will reproue all that which was approued in the worlde If therefore thou bee reputed for a foole in the world bee not dismaid for so was Christ esteemed of Herod neither waigh the vaine iudgementes of men which shall euery of them shortly bee repealed and then true vertue and they which be truelie veruous shall shine most gloriously in the celestiall paradise CHAP. 34. The true wisedome is the wisedome of Christ. IF any man among you seeme to bee wise in this world let him bee a foole that he may be wise saith the Apostle It is true wisdome to become and to bee counted a foole for Christ his sake The wisdome of God which consisteth in true mortifying denying of a mans selfe is takē but for foolishnes among men The wise man saith I am more foolish than any man haue not the vnderstanding of a man in me The children of this world are in their generation wiser than the children of light therefore the wise man said that hee had not the vnderstanding of a man yet had he the wisdome of God which is reputed foolishnesse of the world forasmuch as the wit of man cannot reach vnto

harmes done vnto man doe easily receaue satisfaction but the hurt receiued by the tongue can neuer or very hardly bee recompensed That which is taken away by theft from any man may soone bee restored him againe but not so of a mans good name impaired by an euill tongue for although that the defamer doe vnsay that againe which he did slaunderously report before yet is the nature of man so much the more inclined to heare euill than good that the first euill conceiued opinion will not bee so rooted out of the mind but that there will somewhat thereof remaine behind still One of the plagues of Egypt was the plague of Frogges and one of the plagues of the world is the plague of murmurers they sit like frogges all day in the mire and vncleannesse of their owne sinnes and neuer say word of any mans virtue nor speake any whit at all of their neighbours good deedes but in the night when it waxeth darke they make a loud and an euill noise and doe publish all that they can their neighbours faltes and defects The Psalmist doth say They haue sharpened their tongues like a serpent adders poyson is vnder their lippes As the serpentes do feede of earth so the murmurers doe feede of the infamie of their neighbour The Prophet Dauid moueth this question Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine Immediatly he answereth He that walketh vprightly and worketh righteousnes and speaketh the truth in his heart He that slaundereth not with his tongue nor doth euill to his neighbour nor receiueth a false reporte against his neighbour God hee made not thy tongue of bone nor of any other harde substance but of tender flesh which may put thee in mind that thy words should be gentle and soft and not rough nor sharpe The murmurers were so hated of the Lord that hee said Certainely they shall not see the land whereof I sware vnto their fathers neither shall any that prouoke me see it and yee shall not doubtlesse come into the land for the which I lifted vp mine hand to make you dwell therein saue Caleb the sonne of Iephunneh and Ioshua the son of Nun And so of sixe hundred thousand men of foote which came out of Egypt onely two persons entered into the land of promise if not into the earthly than how into the promised land of heauen CHAP. 23 The seruant of God must not curiously prie into the dealings of other men WE heard that there are some which walke among you inordinately and worke not at all but are busie bodies saith the Apostle If thou hast any desire to profite in the seruice of God take thou diligent heede that thou make not too earnest inquirie after the dooings of other men And if thou wouldest lead a quiet life be not too inquisitiue what other men doe He that medleth and is busie in other mens matters is euill thought of and hated of all men for his labor yea euen of his very friendes Hence commeth murmuring and hence springeth pride thorough the contempt of others and lacke of knowledge of our selues The riuer that ouerfloweth his accustomed boundes it washeth the bankes that it beateth against whereby the bankes are made the more cleane and the water that washeth them becommeth the fouler and more filthie euen so it fareth with thee when thou goest beyonde the boundes of thy vocation in medling with matters nothing appertaining to thee thou defilest thine owne conscience and giuest them occasion to purge themselues in asmuch as they grow more warie and aduised by thy wordes and thou with a troubled streame of a polluted conscience runnest on stil in thy furious course of vngodlinesse What moueth thee to intermedle in the matters of other men Art thou a iudge or magistrate appointed by auctoritie to see and ouersee others Thou must giue an account of thine owne stewardship not of another mans There is no marchant that will leaue his trade if hee peceaue but hee bee a looser thereby and thou canst no way applie thy selfe to any trade that thou shalt either gaine lesse or loose more than by medling with the liues and dealings of other men which bee not of thy charge Hast thou so little time to looke into thy selfe and so much to prie into other men Whereas thou shouldest bestow little time in seeing into other mens affaires and much in examining thine owne heart and conscience To looke so curiously vpon other men it is questionlesse an argument of an euill minde and of a guiltie conscience No man is more rigorous in fifting other men than hee that is most dissolute himselfe No man is so soone offended at the small offences of others as hee that hath many and monstrous defaultes himselfe And no man iudgeth so sinisterlie of his neighbour as hee which is moste loose aud licentious himselfe While the master is at home in his owne house all that bee in the house doe their duties there but when hee is from home they will doe what they list and take their pleasure So when reason keepeth the house and entereth into the conscience then bee all the cogitations senses and affections set in good order but if reason bee from home and wandereth abroad from house vnto house prying what others doe that while bee all the thoughtes of the minde idlely occupied and no good is done at all Be thou none examiner of other mens liues neither doe as the poore needie taylor dooth that maketh a garment for an other man and goeth himselfe naked If thy neighbour be nought he and not thou shall beare his burden Thou shalt finde for thy selfe enough to doe if thou wilt enter into the consideration of thine owne ife Why like Martha art thou troubled about many things One thing is necessary euen that thou deale with God casting of al other things if thou wilt liue in quiet It is a signe that thou louest God but litle if thou lookest curiously into the liues of other men If needes thou wilt bee an examiner of thy neighbours dealing goe to then seeing him in necessitie take thou compassion vpon his miserie yea helpe and succour him in his neede and to none other end bufie thy selfe about other men Loue all men and flie all vnnecessarie matters so shalt thou bee loued both of God and men and so shalt thou lead a ioyfull and merie life in this world CHAP. 24. One Christian must beare with the faults and infirmities of another BEare yee one anothers burthen saith the Apostle a Suffer your neighbor seeing hee must beare with you in many things Take not such offence at thy brethren neither so easily doe thou obserue their faults Thou hast enough to looke into thy selfe so that thou needest not to obserue curiously what another doth If all men be not of thy disposition blame them not therefore neither bee grieued For though very perfect thou wert

A METHODE vnto Mortification Called heretofore The contempt of the world and the vanitie thereof Written at the first in the Spanish afterward translated into the Italian English and Latine tongues now last of all perused at the request of some of his godly friends and as may bee most for the benefite of this Church reformed and published by Thomas Rogers Allowed by authoritie 1. Iohn 2. 15. If any man loue the world the loue of the Father is not in him Imprinted at London by Iohn Windet 1608. To the worshipfull his good friendes M. H. Blagge and T. Pooley Esquires Iustices for the maintenance of the peace within the countie of Suff. S. IT is no newe thinge in these latter daies of the world now first put in vre but for long continuance among all sortes of the learned a most ancient custome to dedicate their labours vnto some one or moe who in respect of their virtue zeale wisedome athority or one consideration or other them inciting are deemed worthy the patronage of the same In the doing whereof as in all other things if a good fore-sight be not vsed by obseruation I doe find that the recompense is either priuie scoffes or open either scornes of the wicked or blame and reprehension of the godly the former they come by which without all regard of their patrons disposition hand ouer head doe dedicate good bookes vnto ill men the latter that blush not to offer ill bookes vnto good men the former he gat to leaue examples of this time which vnto Antigonus being then in Armes presented a booke of Iustice as though warriers were not to thinke of Iustice in time of warre the latter they purchase who dedicate ouerboldly the carnall books of Italie and other vaine inuentions vnto vertuous and honorable personages The greater the danger is by misse-dedicating the greater should bee mens care both of the matter which they publish and of the persons who are to patronize their doings least for want of good patrons they bee discouraged by ill wordes or thorough diuulgating ill matter especially vnder the names of good men they heare ill and deseruedly I am bold worshipfull to gratulate your good and safe returne from those daungerous places and persons with this treatise ensuing and as I know it is not in your natures who are no Antigonists to reiect it as comming out of season so I haue good hope that the godly wise as many of them alreadie haue will approue the same by their good acceptation the matter being sounde and most necessary to bee reade and regarded of all sortes of men in these loose daies of the world Yet because the disposition of many is so peruerse and crooked that oftentimes euen good thinges are contemned because the doers of them are not liked and they whose hands haue beene in this worke are diuerse especially for religion the author being of one and my selfe of another I thinke it very necessarie something to say in this place that neither the good Christians may shunne this as a Serpent because of the author a Papist nor the papistes condemne it as hereticall in respect of my selfe a Protestant For seeing the ground subiect and substance of the booke is such as both of vs yea all the wisest of both sides●doe agree in namely that the world and the vanities thereof are to bee contemned methinkes the circumstance of persons is not so to bee regarded as that any sound perswasions vnto godlinesse and vnto the crucifying of our selues to the world whosoeuer doe moue them should bee despised especially when such care hath beene had as neither any thing is added which might either grieue or nusle the Papist in superstition nor any thing left out but what would offend the godly Christian if it were still in nor any thing published but may like them whosoeuer they bee as haue growne and would more and more into a detestation of this world and the vanities of the same If any aduersaries doe say that much I haue ommitted and therefore take offence I answere the thing is more open than that I can deny it and my grounds so good that I neither am neither neede to be ashamed for so doing For hath nature taught the Bee out of all flowers to chuse those as are meetest to minister the sweete hony and waxe and to leaue the rest and shall not grace mooue Christians to make choise of that which may bee to the comfort and profit of the Church of God Haue Carpenters such wisedome as they will not build with euery tree but chuse one and leaue another as may bee most for the profite of the builder the safetie of the inhabiters and their owne credite and shall not the spirituall builders haue the same for the edifying of the house of God Shall the holy Spirite command vs to Trie the Spirits to Trie al and keep that which is good and are such commended that would receiue no more no not of the Apostles wordes than could be iustified by the Scriptures of God● and shall they bee blamed which obey so holy a commander and imitate such diuine examples But Authors must haue their wordes and Readers are to vse their iudgement in refusing or taking as shall bee most for their behoofe The Philosophers many of them wrote much yet is it lawfull for Christians in the iudgment of S. Austine to take from them as from vniust detainers the riches of true wisdome which they enioy and translate the same into the tresurie of the Church of God For whatsoeuer the Philosophers and Poets did writ that was vnsound it came of themselues but saith Tertulian whatsoeuer they published that was good they either drew it immediatly from the holy Scriptures or they learned the same of them which had reade the word of God That which the Fathers haue thought of the Philosophers and Poets we may iudge of all other aliens from the Church and heretikes and therefore we doe them no wrong when we take but the trueth which is our owne and leaue them the errors wherein wee haue none interest Againe wha●soeuer is saide of our aduersaries sure I am the time was and still is that they themselues do so much as we doe to others so that with what wordes they doe either commend their own or dislike our doings with the very same they cōmend vs condemne themselues For in proofe hereof though I might aleadge the ●oet Martial purged by Edmondus Augerius a Iesuit of our owne writers among others the tables of Spangenberge not reformed but deformed in many things by Villamicentius a Frier of there own sid Ludouicus Viues whose goldē locks are shaken off as were Samsons by dalila euen by the deuines of Louaine sufficient profes that if they haue done well therein we do not ill that do the very same which they doe or if wee doe ill they cannot be iustified which doe to