adueââsarie the deuill is so great that of good ãâã gathereth euill Out of good woorkes ãâã gathereth vaynglorie to the end that ãâã may destroye the merite of our goââ woorke This vanitie is the arrowe thâ flyeth by daye which proceedeth from ãâã light of our good workes from the whiââ the Prophet desired to be delyuered ãâã heede thou be not hit with this arrow which carieth poyson with it to slaye thââ with all VVhen thou thinkest that thou haââ done enowghe and well acquited thy selââ in thy woorkinge it is because thou ãâã not coÌpared thy woorkes with the workââ of holie men It thou compare thyne owââ woorkes with theirs thyne owne will aâpeare to be but of litle value A thinâ which seemeth to be white when it is câââpared with snowe seemeth in maner ãâã blacke If thou call to thy remembranââ how much the holy Martirs suffered ãâã the greate pennance they tooke I know not what worke of thine that were therâ ãâã compared would seeme any other ãâã very vayne and vnprofitable Knowe ââne owne weakenes and how litle thou âââe be not proude of nothing let not ââitie moue thee to doe any worke neyââer the hoping for any reward of man The wyndemill goeth not aboute nor âândeth meale but if it haue wynde to ãâã withall so be their many men that neâââ grynd any meale of good workes but âhe wynde of vanitie doe blowe them ââwarde to yt But the merite of thy ââd woorke is lost yf thou be moued âââreunto by vanitie VVhat yf thou fulfill ãâã that the lawe coÌmaundeth thee whereââââ hast thou yet to glorie our Lord saying âââo thee when ye haue done all that is âââmaunded you yet say that you be still ââprofitable seruantes All though that thou haddest allwayes ââued God yet owghtest thou to accompt ãâã selfe but vnprofitable still How much ââre then oughtest thou so to doe yf thou ââest cawle well to thy remembrance all ââât thou hast done before and how many âââes thou hast fallen into synne The way ãâã thee to doe all thinges in deede is to ââke accompte with thy selfe that thou ââât yet done nothinge Destroye not the fruyte of thyne owne ââuailles neither let al thy labours be lost ãâã nothing God knoweth better then thy âââe what thou doest what thy merites ãâã he will not leaue vnrewarded one cuppe of coulde water whiche thou hââ gyuen in his name VVhat neede is it for thee theâ prayse thy selfe Doest not thou knoâ that if thou prayse thy selfe thou shalt ãâã be praysed of God Esteeme thy selfe ãâã vnprofitable and God will accompt thâ amongest those that he alloweth for goââ and profitable If thou were neuer ãâã much worthy of prayse before yet asââ thou hast entred into the praysing of ãâã selfe thou hast loste all that thou diddâââ deserue before And if thou were befoââ vnprofitable yet in so humbling of ãâã selfe and acknowledging thy selfe for ââprofitable thou shalte be accompted ãâã profitable It is necessarie for thee to ââther thy thoughtes together It is conâânient foââhee to forget thyne owne veâtuous deedes since thou hast forgoâ thy sinnes whiche much better deseruâ remembrance at thy handes It is ãâã most necessary thinge for thee to ãâã thy good workes The good holy ãâ¦ã old time laboured much to bring to ãâã memorie their offences past and for ãâã purpose they humbled them selues verâ much The Pharisee throwghe vayne gloââ was ouer throwen allthowgh it seemââ thaâ he gaue God thankes If thou ãâã praise thy selfe thou art abhominable ââfore god and hatefull in the sighte of mââ If thou wilt haue thy deedes to be greââ âââeede yet take not thou them for such ãâã selfe for otherwise will they neuer be ââân for such as thou wouldest haue theÌâââe Be thou in all thinges little before ãâã face of God and thou shalt receiue the âââter grace at his handes ââVV LITLE A MAN OVVGHT âo esteeme hym selfe for greate in this vvorld asvvell because that beinge in âhat state he is in more daunger of favvlinge into synne As also for that âhe most parte of men throvvghe the âpinioÌ of their ovvne greatenes forsake cleane the seruinge of God CHAP. 12. SEKE not to clyme to highe sayth the Apostle but feare least by going to high thou fawle downe agayne If thou wilt greate in heauen thou must be but litle âe vpon the earth Thou hast knowen many both greate ãâã mighty of whome there is now no meârie leste at all How many haue attayâââ vnto greate dignities and statelie proâââtions which when they haue enioyed ââm a whyle with greate pompe and gloââ all that glorye turned quickely to a smoke and within a shorte space after ãâã mention at all was made of them nor ãâã taken for them They are gone and oâââ succede in their roomes who litle esteââ of those that went before them VVhy doest thou labour to coÌmauââ to be great VVhy wilt thou be a migââ man in this world In the state which ãâã desirest to be in haue their not bene ãâã other before thee Hath not the woââ cleane forgotten them and doe not ãâã see also what is become of them And ãâã lyke that is to them befallen must thoâ so looke to befall vnto thy selfe since ãâã worlde kepeth still his olde custome ãâã houlde how they ascended vp and hoâ they fell downe agayne and thou shâ finde that the more glorious their ascâââdinge was the more shamefull was ãâã fall Those persons whom some of thâ greate men in former tymes disdayâ doe now walke ouer them and tread thâ vnder their feete Thou mayest thinke that in the sââ state in which thou wishedst to be oââ were before whose names thou knoâ not and the worlde hath now forgoâ that euer there were any such they bââ turned into dust and ashes Thinke noâ much of that which is present but loââ to that which is to come Make noâ much accompte of that honour which ãâã world doth offer vnto thee here but loââ âhat is to folowe after If thou wilte but âânsider and set before thyne eyes that ââich shall folowe after this shorte lyfe is ââste thou wilte be right well contented ââth the state in which God hath nowe ââaced thee here Let not the world beguyle thee neither ãâã the deuill make thee to beleue that ââou woldest haue serued God better ãâã some higher roome then in that meane ââlling wherein he hath now placed thee Many a symple sowle doth our enemy ââe deuill deceyue with making them ãâã beleeue such lyke lies vanities vnder ââe colour of vertue They desire aduaunââmentes greate prefermeÌtes supposing ââen that they wolde gyue large almes and ââe many other good deedes But all this ãâã false full of disceyte for honours and ââomotions doe blinde vs worldlie folke ââe greatest men be lest lordes of them âââues and in the greater dignitie that men ââue the more are they chardged with ââre bothe of them selues
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌpany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌseruatioÌ of thy corporall health why doest not thou likewyse for the mayâenance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ euen thereby a redie way thether For yf thou coÌsiderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the ântention for charitie doth not in any âhing loue it selfe and naturall loue doth ân all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌce of death which he fell into by his
in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and âây forehead downeward So there are in ââan two glasses which be the two states ãâã which thou mayest beholde thy selfe âââe is lyfe the other is death Lyfe is the holowe glasse which shewââth thy face cleane contrary to that it is in ââeede it sheweth thee to be sound strong ând lustie and that thou shalte lyue many ââeares and all is but vanitie and lyes If âhou espiest therein fresh lustie youth doe âot thou truste therein for it is very deâeytfull Bewtie is also very deceytfull âhou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to âe some greate thinge but it is in deede contrary to that which it semeth and reâresenteth But the state of death is the very playne and true glasse which sheweth âhinges truly as they are in deede without âny deceyte at all If thou wilte therefore O man know âruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy wordâ vayne in thy workes faultie in thyne appetites filthie and finally in all thy doingâ vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to knowâ thy selfe at all The humble knowing ãâã thy selfe is more worth then to knowe aââ much as is written in the world know first who thou arte whence thou camest wher ãâã thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâed in sinne inuironed aboute with all âaungers and going toward thy graue Iob sayeth I am likened vnto myre ând to the snuffe of a candle Let the light âf Gods grace shyne vpon thee and then âhalt thou knowe who thou art thou sayest âhou arte rich and hast neede of nothing but in truth thou arte poore and beggerly âlthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so âuch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abidâ hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I coÌceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth ãâã thousand sorowes may well be accoÌpted rather a death then a lyfe There is no creature more pooreâ then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall eueÌ froÌ the sely beastes backes And that which he liueth on his vearie meate must he beggeââ of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of theÌ selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and ââeth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this âe may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace âor quietnes for he can not continuallie âtand still nor alwayes walke nor alwayes âleepe or watch wheÌ a maÌ is best in health âe hath a thousand infirmities which be âunger thurst sleepe wearines and other âecessities wherewith he aboundeth as âolde heate tempestes lightnynges thunâers pestilences poyson serpentes daungers by sea daungers by lande sorowes âickenes and death VVho cold be in more safetie then ââly the Priest of God was and
Apostle Brethren if any of you shall be taken in any offence you that be spirituall instruct you him amongest you by the spirite of meekenes considering that any of you may also be tempted Consider thy selfe sayeth S. Paule for if thou woldest consider thy selfe and haue respecte vnto thy owne faultes thou woldest neuer be proude nor reprehend thy neyghbour with any greate indignation And when thou hast cause to chasten any that is vnder thee looke that thou doest it with pietie VVhen thou offendest woldest thou that God sholde straighte wayes send thee downe into hell And if thou wilt that God shall deale mercifullie with thee then must thou deale mercifullie also with thy neighbours And he that will chastise other mens offences with rigor and seueritie shall neuer deserue to haue his owne offences pardoned at gods hand And if a man be neuer so bade yet oughtest thou not cleane to cast hym of because thou knowest not what the end of that man may be for he that is bad ãâã day may to morow amend and be better VVho wold haue thought that the theefe that spent all his lyfe tyme in robbinge and stealing sholde haue made so good an end as that he sholde haue bene brought by our Sauiour hym selfe into perpetuall glorie If any man had slayne hym one yeare before he had bereued hym of that happye ende of his Howe many greate sinners haue there bene in the worlde that haue bene afterward blessed Saintes No man ought to be vtterlie cast away thoughe he be neuer so greate a sinner for because he may be a Sainte at the last The hand of God is not shortened thou must not gyue any bouÌdes or limits vnto his graces nor measure his mercies Those happelie that thou seest nowe to haue committed greate crimes God may choose to make his predestinates elects of VVhat shall become of men in tyme to come that canst not thou knowe that which thou knowest is that thou arte thy selfe a sinner and that thou arte worthie to be despised of all men and to be condemned to hell If thy neighbour doe offend take thou heede sayth the Apostle for wee be all members one of another It is conformable to the lawe of nature and to all common reason that one member shold helpe and succour another Despise not thyne owne flesh suffer with patience thy brothers offences and neuer be thou scandalized or offended thereat but contynue in thy good exercyses of prayer and contemplation whatsoeuer or how much soeuer thou seest amisse in other men For the sorowe and the passion that thou doest often receyue by these occasions doth coole thy soule and taketh away the ferueÌcie of thy spirite and much harme doth the greefe that groweth of these exterior thinges vnto the seruante of God Excepte thou doest discharge thy mynde of these vayne cares and keepe it from wandringe abrode thou shalt not much profit But enter within thy selfe and haue alwayes in thy memory that thou arte a sinner and stand in feare and suspicion of thy selfe for thou knowest not whether thou arte acceptable vnto God or no neyther if thou wert how long thou shalte contynue in the good course that thou hast begonne AS SOONE AS ANY VVICked thoughtes doe approche vnto thy mynde they must straight vvayes be driuen avvay and extynguished for thoughe they be neuer so small at the first yet if they doe contynue they vvill grovve greater and vvax stronger vvhereby they vvill be able to dravve thee into distruction CHAP. 25. VVOE be vnto you thaâ thinke vpon thinges vnprofitable sayth God Thy thoughts must not be idle nor occupied aboute any euill thinge for euen of thâ verie thoughtes shalt thou be asked a reckeninge in the latter day If men shold buâ beholde the vanitie of thy cogitations iâ what credite doest thou thinke that they wolde haue thee And yet thou knoweââ that at the day of iudgemente the secreteâ of all hartes shal be laied open It will be a wonderfull confusion anâ shame vnto thee when all thy secreâ thoughtes shall be made manifest vnto thâ whole worlde whereof thou arte noâ ashamed to let thy cheefest and moste secrete frendes to know any thing If thou doest let euill thoughts harbour any while within thee thou canst not escape but that thou shalte thereby fall into the daunger of death Of thoughtes first come wordes and after of wordes folow deedes Such corne as thou puttest into the mill such meale shalt thou haue thence agayne thyne imagination goeth alwayes aboute lyke the wheele of a mill and if thou doest put into it good thoughtes it will yelde thee meale agayne of good workes but if thou doest put into it euill thoughtes conformable vnto them shall thy workes be also Of barley corne will neuer good meale come neyther of idle thoughtes will euer come good deedes He that tarieth longe in anye euill thoughte putteth him selfe into daunger of consenting vnto it The psalme sayeth Happie is he that taketh the litle children and throweth them agaynst the stone And before that thy thoughtes doe growe to any greatnes beate them against that rocke which S. Paule speaketh of The rocke sayeth he is Christ. And if they be agreeable vnto his lawe let them grow and increase but if they be not doe them away betyme according to his commaundement Kill thyne enemy when he is but yong and litle for if thou lettest him grow vntil he be greate he will goe neare to kill thee It is a wyse mans parte to stand in some feare of his enemy although he be yet but litle Thy thoughtes be lyke vnto the roote of a tree if it be greene it is good and will cause the tree to bring forth fruite but if it be drye and withered it will bring forth no fruite at all If the thought be good it ministreth good matter vnto the will to take holde of which being mayntayned and holpen forward with the intelligence doth bring forth good desires from which good workes doe proceede In euill thoughtes thou must not abyde for of this did God by the mouth of Ieremy the prophete complayne sayinge Howe longe will this people contynue in their euill thoughtes God doth not here finde faulte with them for that they had euill thoughtes but because they perseuered and continued in them VVhen the gentiles remained amongst the people of Israell God did cleane forsake his people wolde not once vouchsafe to speake vnto them and so shalt thou be also forsaken of him if thou wilte let euill thoughtes take vp their dwellinge with thee God is with thee when euill thoughtes be away from thee but when they come once in place he departeth quyte away from thy soule Thou must shut the dore of thy consent agaynst them that they may haue no restinge place with thee It was lawfull for the Iewes to let the gentiles passe through their countrey for thereof wolde no harme come
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 ãâã 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 ãâã 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 thyââ owne will and pleasure Iob sayth that man âs borne to trauayle as the birde is to flie ând therefore God hath gyuen thee two âandes to worke withall as he hath gyuen âhe bird two winges to flie withall He that goeth aboute to shoote at âny bird will not shoote at hym when he âieth but will tarrie and expect vntill he âtand still So the deuill will neuer seeke âo shoote at thee or hurte thee when thou ârte occupied but wayteth the tyme vntill âhat he may finde thee idle that he may âhen strike thee with his temptations and âake from thee the lyfe of thy soule Thou must therefore alwayes be ocâupied that the deuill may neuer finde âhee idle The vessell that is occupied and âull already can conteine no more in it âhe mynde that is full occupied aboute âood thinges cannot admit any euill âhoughts into it But if the deuill doe finde ãâã vnoccupied he will put what mischeefe ââe list into it The water which contynuallie runâeth bringeth forth good fish but the ââandinge waters as marrishes and lakes ââoe bring forth frogges and serpentes ââat fish that is in them is vnsauorie and âaungerous to eate of And what canst ââou bring forth if thou be idle but foule ând dishonest thoughtes Dryue away from thee all idlenes âor if thou fliest not away froÌ this plague ââou canste not choose but be taken priââner 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 owâe 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 vyââ to famish in thee for thereby thou takeââ away all the sustenance that mayntayneââ 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 thââ must render a strayte reckening to almighâtie God thou woldest not loose one ioââ thereof the spirite of God doth sheweââ selfe where it is for it will suffer no idlâânes to rest where it remayneth Of an holy soule it is written He diâ not eate his bread in idlenes VVhen thââ arte idle thou doest loose the beste thiââ which thou hast which is tyme. Gather thy Manna together in thâ ââue of the Sabaoth that thou mayest rest âhen the Sabaoth day cometh that is to âây take paynes and trauayle whilest thou ââte in this lyfe that thou mayest reste and ââke thyne ease when that greate feaste of ââernall blisse cometh The slouthfull man will take no paines ãâã colde weather he will therefore begge ââen sommer cometh If thou wilt let this ââfe passe away in idlenes thou shalt starue ââr famyne and be caste away into the fire ãâã hell The idle persons that wolde not worke ââre reprehended in the Gospell The ââde that lyeth idle and is not manured ââingeth forth thistles and thornes and if ââou doest not take heede of idlenes thou ââst not choose but that thy harte will be ââl of euill thoughtes VVhylest thou lyââst sayeth the Apostle labor to liue well ââame not saieth Iesus Christ to call thee ââto pleasures but for to labor and take ââyne Occupy the lande of thyne harte in ââod 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 spirââ vvherevvith he is serued then of lâââ seruice slackelie and slovvlie perfourmed and therefore all good vvorkâ ought to be done vvith feruor of spiriââ CHAP. 27. SERVE our Lorde sayeth thâ Apostle in feruencie of thâ spirite with all carefullneââ and beware of slowth Goâ wolde haue vs to be ferâââ in all our good deedes ãâã houre of feruente deuotion doth pleaââ God more then an hundred houres speââ in the slowe and slacke seruing of hiâ God maketh more accompte of the ââââuencie of the spirite then of the lengthââ the tyme. Thou mayest in short tyme meâââ much and in a long space merite veââ little before God The theefe that ãâã hange on the crosse serued God but a litâââ space but in that little tyme he meriâ much The father which the gospell makâ mention of representinge God hym seâââ when he receyued agayne his prodigâ âânne made a greate solemne feast for ioye ââereof in so
worlde lest the pleasant and gorgeous âhewes thereof so glitter in thyne eyes to âake thee blinde that it bring thee thereây at the laste vnto distruction There is âothing in thyne vnderstanding but that was before in thy senses and when thyne vnderstandinge cometh to drinke at the âesterne of thy senses the worlde playeth âacobs part and sticketh there downe cerâayne whyte populer tree wandes of faire âleasant delightes to beguyle thee withal ând to infecte thereby thyne vnderstanding The honors and delightes of this world âe but lyke vnto flowers that soone fade ând are gone and doe not thou thinke that in the worlde which thou seest with thyne eyes there is any fruite or commoditie it is all but vayne fruitles leaues ãâã the populer tree which neuer beare fruitâ at all Those fruiteles vanities doth thâ world offer vnto thy senses and althoughâ thyne vnderstandinge be well purged yoâ will thy senses earnestlie labour to spoââ ãâã and defile it againe And as a fayre looking glasse doth easely by often lookinge in ãâã gather spottes so doth our vnderstanding by euill imaginations gather errors And when our vnderstaÌding is watered at thââenses with earnest imaginations of vaniââies disceytes which the world offred âs It begynneth to conceyue as Iacobââheepe did spotted lambes whiche be ouââorldlie desires whiche bringe foââââftârward vniust workes Doe not thou therefore behold ãâã set thyne eyes vpon such varietie of ââââginations as the world doth make shew ãâã vnto thee for it is but an exterior appââârance without any sounde substanceâ deceyueth them that are delighted ãâã it as little children are deceyued withââ candle that is lighted which when thâ see and earnestlie beholde they will ãâã their fingers into it vntill they haue bâââned them in the flame And then they ãâã out and no bodie can still them Eueââ are worldlie men without iudgement ãâã vnderstanding deceyued with the apââârance of worldlie bewtie casting thâââselues into the fierie flame of the vyces ând fowle sinnes thereof findinge their handes emptie and their consciences burnte THERE IS NO CREDITE TO be gyuen to the vvorld in any thinge for all the fayre shevv that it maketh tendeth but to falsehood and fayned flatterie vvhiche doe dravve a man from God doe throvv hym dovvne headlong into the depth of all miseries CHAP. 3. HE doth faynedly humblâ him selfe and his inwarde partes be full of deceyte sayeth the wyse man Doe not beleeue that which the worlde doth âell thee nor doe not thou thinke that it âeareth any perfecte good will vnto thee ânder the color of good holesome victuâll it gyueth vnto thee poyson to destroy âhee Doe not thou gyue any truste vnto the world neyther beleeue it to be thy frend âor if thou doest gyue it credit and comâit thy selfe into his handes it will doe ây thee as Ioab the cheife captayne of âauid did by Amazias who imbraced him frendly in his armes and kissed him and secretly the whyle did kill him with his dagger Let it say vnto thee what it will let it gyue thee the counsaile that shall best lyke thee for the tyme yet shalte thou finde all false and full of lyes what so euer it hath tolde thee There were no lesse then foure hundreth false prophets which flattered Achab promising him both lyfe and victorie if he sholde goe to the warre And all this was but to please his fantasie and satisfie his minde All that the worlde doth aduise thee to and what so euer thy false appetites doe gyue thee couÌsaile to be but mere deceytes to abuse thee withal They wold haue thee to thinke by their false persuasions that in liuing after their counsaile and contynuyng the euill trade that thou art entred into thou shalt haue a solemne victorie here lyue in tryumph in this world ende thy daies in peace and after enioye the lyfe euerlasting But yf thou doest beleeue these lyeng prophets thou shalt die as Achab did most miserablie But thou must harken vnto the Prophete Micheas which must be thyne owne conscience it is that which muste tell thee the trewth and discouer vnto thee all their false lyeng and deceytes But thou hast no liking to gyue any eare thereunto no more then Achab had vnto Micheas because he told hym that which was not agreable to his owne appetite And thou hast no regard vnto thine owne conscieÌce because it telleth thee nothing but the truth which thou art not willing to know It seeketh thy profite but thou hast no delite to heare thereof Thou haddest rather goe out of thy way by folowing of liers to the losse of thy lyfe then to doe well with the prophet of God and lyue without deceyts Thou folowest the world and thyne owne appetites and so goest furth to the battaile there art ouerthrowen loosest thy lyfe These be also those false witnesses which Iesabel brought forth who because they be beleeued doe kill thy sowle Gyue no eare vnto their lyenge except thou meane to be taken captyue in the nettes of their false deceytes All the fayre wordes of this worlde be but false fictions to deceyue thee and to take thee vnprouyded Allthoughe that for the present tyme it sheweth a frendlie face yet in tyme of necessitie thou shalt fynde a bitter enemye of it It will doe by thee as quicksiluer doth by golde whiche allthough it be neuer so fast ioyned vnto yt as soone as it cometh to the fyre it goeth straight away from it and forsaketh it And so will this world play by thee wheÌ thou comest into any strayte and that the fire of tribulation beginneth to catch hold of thee it will straight way forsake thee And then shalt thou easelie see what all the vayne glorie of the world is that doth so sodaynlie fayle thee The frendship that the world sheweth thee is but of purpose with his fayre shewes good countenance to deceyue thee And allthoughe it pretend thy good neuer so much for the time it seeketh but thereby occasion the better to ouerthrowe thee Drinke not thou of the sweete milke of his deceytes neyther seeke thou to sleepe in the confidence of his frendship vnlesse thou wilte perish and dye an euill death as Sisara did who committing trust vnto Iahell and feedinge of her dayntie fare was miserably put vnto death by her God sayeth O my people they which doe say vnto thee thou art happie be they which doe deceyue thee If the world will bid thee vnto a feaste and tell thee that those honors riches and pleasures which it profereth thee and setteth before thee be very good and sauory meate for thee to feede vpon yet doe not thou beleeue it excepte thou wilt dye an euill death as that prophete did which for the gyuing of ouer lighte credite vnto the wordes of a false prophete was killed with a lyon going by the way Although it say vnto thee that God commaundeth it and that there is no sinne
doe take away our bodely goodes but the wicked doe robbe our soules of the treasor of vertue so much as the soule is more noble theÌ the body so much more oughtest thou to eschew the company of euill men then the companye of those that be infected with contagious deseases VVorldly men with their euill company doe moue the haââ of man to folowe their vyces and although their workes be no perswasions nor inforcements to sinne yet be they shrewde temptations to moue thereunto for the good man seeing the wicked man doe euill is stirred thereby to folow him God commaunded the Israelites that they sholde not marrie with the Gentiles to the intent they sholde not learne their euill customes by keeping company with them The children of Seth which were good because they ioyned them selues to the children of Caine which were nought became also vicious lyke vnto them for which cause God sente after the great water of the floode That holy prophet whom God sent vnto Samaria was slayne of a lyon by the way because he did eate and drinke in the company of the false lying prophete Iosaphat the good king of Iuda being but in the company of Achab that was bad was welneare slayne for his labor and he was bitterlye rebuked therefore by the prophet of God vyces be sooner learned then vertues and therefore beware of the company of the wicked which is moste pernicious The Iewes which were the elect people of God because that they conuersed and kept company with the Gentiles they were reprehended by the prophete Esay saying Thy wyne is mingled with water wyne being mingled with water doth lose his strength and vertue So yf one be good and doe practise and keepe company with those which be nought he looseth part of his spirituall force And by little and little the feruour of his deuotion waxeth cold in hym Allthoughe thou doest not loose the vertue which thou puttest in greate aduenture yet to grow slacke in the seruice of God is a fault not to be neclected And yet yf that shold not happen which were almost impossible yet shalt thou loose at the least thy good name for thoughe the wyne being mingled with water doe not vtterlie loose his force and vertue yet muste it needes loose the color And so shalt thou loose the good opinioÌ that men had of thee For yf men doe see thee conuerse with those that be vitious they will take thee for such as those be with whome thou doest conuerse For yf thou wilt throughly know a man what he is doe but marke what his frendes be with whome he keepeth company for euerie like doth delight to be with his like And he that once knoweth with whom thou vsest to keepe company wil quickelie after know thee also For that cause did Elin reprehend Iob saying who is Iob that walketh with those which doe euill and keepeth company with those that be lewde It is a great signe that he is nought which keepeth contynual coÌpany with those which be nought To be good amongest those which be nought is as hard a thinge as to swymme agaynst the streme It is a vearie hard thing to lyue innocentlie amongest those that be bad There were but a few that lyued as loth did in the middest of Sodome whom God sent his holie Aungell to deliuer out of that lewde Citie that he shold not perish amoÌgest the wicked there And Iob of all other is highlie to be commended who liuing amongest synners contynued for all that good stil. The Apostle praysed the Philippians because they shyned like bright laÌpes dwellinge amongest wicked people It is a prayse proper to the Church of God that it still florisheth like a lillie amongest thornes It is a vearie hard thing that the tender and delicate lillie shold saue it selfe whole and perfect amongest the sharpe pricking thornes God saide vnto Ezechiell The destroyers vnbeleuing people doe abide with thee and with the scorpions is thyne habitation Now yf it be so hard a thinge to liue well amongest the wicked It foloweth that it is greate daunger to haue conuersation and frendship with them If thou wilte saue thy soule flie with Loth froÌ the cursed Sodome which is this world and the inhabitantes thereof and saue thy selfe vpon the toppe of the hill keeping company with the seruantes of Iesus Christ. THE COMMODITIES AND comfortes that are founde by them that keepe company vvith those vvhich be good be great many as is proued by sundrie examples out of the olde and nevv testament CHAP. 28. VVITH the holy thou shalte be holy and with the innocente thou shalte be innocent sayeth the prophete Dauid If thou keepest companye with the good thou shalte not know how nor when thou profitest but yet thou shalte finde well that thou hast profited by them draw neare to the good and thou shalte be one of them Saule being amongest the prophets became a prophet and did prophesie and amongest fooles he became a foole S. Peter beinge amongest the Apostles which were good men confessed Christ to be the sonne of God but after in Cayfas his house where he was with the wicked assembled together there did he deny him It seemeth hereby that a greate alteration was made in the man by reason of the company that he was withall then mayest thou thinke and be well assured that they with whom thou vsest to keepe company may well worke as great effect in thee VVith the good thou shalt be good and with the bad thou shalte be lyke vnto them If thou puttest deade coles amongst the quicke burning coles they will soone be on a fyre Draw thou neare vnto the burnyng coales which be the vertues of good men for thoughe thou be neuer so much wasted and coÌsumed by thyne owne euill lyfe yet the good meÌ with their vertues will reuyue thee and quicken thee agayne God did make Laban to prosper well because that Iacob was in his house which Iacob told hym saying Thou haddest but little before that I came vnto thee now hath God enriched thee by my coÌmyng God blessed the house of Pharao the Egiptian kinge and multiplied it exceedinglie because of that vertuous yonge man Ioseph that was in it For the loue of good kinge Iosaphat Elizeus the Prophet did miraculouslie gyue water vnto the Armies of two noughtie kinges that were in his company The scripture is full of many such miraculous examples by which it is euident what they haue gayned and gotten that haue kept company with good and vertuous men S. Thomas because he did seperate hym selfe from the rest of his felowes did not see Christ when he rose agayne And when he ioyned hym selfe in company with them agayne our redeemer appeared vnto hym and so of an vnbeleeuing disciple was made a faythfull and true disciple And as much as he lost by deuyding hym selfe from the
thou mayest easelie woodââ well and therefore doe thou neuer ceaââ laboringe to doe well The Apostle sayth let vs neuer ãâã slow nor slacke in well doinge for in tyââ to come wee shall gather the fruit thereââ It is not good then to leaue the doinge ãâã good deedes for althoughe thou meritââ not heauen by thy good deedes presentââ done without the state of grace yet mââ thou not faynte in the doinge of them ãâã the tyme will come when thou shalt haââ chaunged the state of thy lyfe that thâ wilt reioyce of the doinge of them Christ passing by a figge tree becaââ it had no fruyte vpon it he cursed it anâ strayght way it withered away And albeâit it was not then the tyme of bearinâ fruite yet for all that he gaue it his curââ God knoweth well that when man is ãâã sinne it is not his tyme of bearinge fruyââ âhich be the meritorious woorkes of ââernall lyfe yet will he neuerthelesse that âe sholde doe them This is to be vnderââode in Christes cursinge of the figge tree ãâã that tyme that man ought neuer to be ânfurnished of good deedes at any tyme. God wolde not that any vncleane beast ââolde be offred to him in sacrifice and âet he wolde not haue the beast cast away âut commaunded to haue it solde away ââd onely the pryce thereof offred vnto âim The workes that be wroughte in âânne out of the state of grace although ââat they be morally good yet are they but ââke vnto the vncleane beast and God reâeyueth not the worke but onely the price ââereof being willinge that thou sholdest âxercyse thy selfe in good workes to the ââtent that by custome of doing them and ây the fulfilling of his commaundementes âhich thou arte bounde vnto God may âccepte those workes after in their due ââme although that presently those works âoe merite nothing That Doctor of the lawe which deâaunded of Christ which was the greatest âommaundement of the lawe although ââat he asked it of him to tempt him withâll and of an euill intent yet in as much âs the demaunde was good he deserued ây it to haue this much lighte gyuen him ât Godes hande that he tolde him he was âot farre of from the kingdome of God âor although that thou meritest not glory yet doest thou merite temporall benefites thereby and that the deuill hath the lesse power to doe thee harme therefore it ãâã good at all tymes that thou sholdest exerâcyse thy selfe in doing of good deedes frââ some good by them will redounde vnto thee at the last THE REVVARD OF ETERnall lyfe is not gyuen vnto them thââ beginne to doe vvell and after leaue it of agayne but they are onely crovvneâ vvith euerlastinge glorie vvhich doââ perseuer therein vnto the ende CHAP. 33. HE that perseuereth vnto the ende shal be saued sayth Iesus Christ. Maââ beginne with vertue but fewe attayne to the endâ of it It profiteth thoâ nothinge to haue begonne well yf thoâ doest leaue it of agayne Take away perseuerance and thy vertue shall haue no reward nor thy good woorke any merite Some doe begynne well and for thaâ they continue not in it they doe not onely loose the merite of their woorke but also ââserue to be punnyshed The frendes of Iob beganne well in ââuing of hym comfort and contynued in âeuen dayes together who because that ââey perseuered not in that good woorke ââey deserued punnishement at gods hand The begynnynge of Saule was good ââât because he perseuered not therein he ââed and euill death If thou doest despise ââe vanitie of the worlde worldlie men ââll begynne to persecute thee Returne ââât agayne to that which thou hast once ââft and quyte forsaken Many haue had the world in contempt ââd yet because they haue returned and ââoked backe to the worlde agayne like ââtts wife that looked backe towarde Soââme they haue receiued their punnisheâent therefore and doe nowe burne in âll for euer Many are nowe in hell that once desâsed the vanities of the worlde but they âârseuered not therein And our goostlie ââemy the deuill careth not howe well ââou begynnest so that thou perseuerest ââât therein Labor to continue in the good ââây wherein thou hast begonne and conâââue on thy course if thou doest thinke ââwynne the victorie Be faithfull vnto ãâã death and thou shalt get the crowne of ââfe In the border of the cheefe Priestes ââsture there were wroughte certeyne ââund gernetts which stoode betwixââ the litle belles of golde that hange at the ãâã of the vesture Of all the fruit that groââeth onely the pounegarnet hath a crowâ in the toppe the which because it is ãâã rewarde of vertue is placed amonge gââ workes which are signified by the ãâã belles of golde they are not set in ãâã highest parte nor in the middest of ãâã garmente because they are not gyuen vââto those that beginne well nor vnto thââ that doe come vnto the middest of thâ worke but they are set in the ende or loâââest parte of the vesture because they oââââ shall receyue the crowne that doe coâââânue vnto the later ende The tree that is often remoued âââuer taketh any sure rooting and if thââ doest chaunge and alter thy course ãâã doest not continue in that thou haste ãâã begonne thou shalte neuer bring forth âââny fruite of vertue By the frequenting good workes and the multiplyeng of vâââtuous deedes the very habite of verââ is fully grounded in thee Is there any thinge better then Goâ that thou wilte leaue the seruice of hyâ for any other thinge Salomon sayth thââ the wise man perseuereth and abideth ãâã his wisdome firmelie like vnto the sonnâ but the foole chaungeth still lyke ãâã moone Be not thou moued at euery winââ The birdes wold haue troubled Abâââham in the offerringe of sacrifice to Goâ almightie but Abraham wold not leaueâ his sacrifice for any trouble that they cold gyue him If thou doest gyue thy selfe vnto prayer take heede that thou be not moâested with busie and importante cares which will annoy thee and trouble thee as the birdes troubled Abraham but thou must dryue them away from thee and conâinue earnest in that which thou goest aâout for what good doeth it to take great matters in hande and bringe none of them âo a good ende Spende not all thy lyfe in âeginning to doe well for feare lest death âome vpon thee and finde thee idle and âut of the way In the psalme it is written Man passeth âway lyke an image A paynted image of a man that is made sitting in a chayre gyueth ãâã shew to the eye as though it wolde rise âtande vp but it neuer standeth it seemeth âs though it wolde goe but it neuer goeth And so playeth many a man that is often âetermining to draw toward God but yet âe goeth not to him at all he maketh maây profers of going and yet standeth still when he sholde goe