in them of all comfort or consolation and yet there haue they founde comforte But the truth is that there is no comforte buâ— where God is and God is neuer but with the obedient person Be thou perfectly obedient and thâ—â— be where thou wilte and thou shalt finde comforte euerie where because God 〈◊〉 with thee But if thou wilt be gouerned after thyne owne will and wilt â—lit from place to place for thy owne pleasure beleeue me that where thou thinkest to finde Paradise thou shalt happelie finde â—ell it selfe For there will thyne owne will make open warre against thee there will thy passions assault thee both day and nighte and neuer suffer thee to haue rest The wyse man saith the obedient person shall wynne the victory By subiecting thy selfe vnto other as thou oughtest thou shalt make thy selfe a greate Lorde and ruler ouer all thinges THE POVERTIE VVHICH the gâ—spell teacheth is vearie greate riches for that it leadeth vs the right vvay to heauen and gyueth vs the meanes to helpe others thether CHAP. 31. HAppie be the poore in spirite for theirs is the kingdome of heauen sayeth our Lorde If any temporall prince sholde graunt vnto thee the keeping of one of his castles a bill â—â—at were subscrybed with the kings hand â—ere more worth vnto thee then a greate â—â—ale of money for vpon the sighte of the â—inges hande thou shalte haue the possesâ—â—on thereof delyuered thee which thou â—oldest not obteyne for money Pouertie is the same bill assigned of â—od our greate kinge by the which he â—â—th graunted vnto the poore man Paraâ—â—ce for as much as he hath sayed him â—â—lfe That vnto the poore man perteyneth â—â—e kingdome of God This warrante of â—â—s is more worth for to obteyne heauen â—â—y then all the temporall riches of the â—orlde It is a moste true saying that the â—â—ore in spirite is happie for if he be happie that nothing craueth the rich man câ—â—â—not be happie that craueth after maâ—â— thinges He that is poore in spirite hath all tâ—â—â— he desireth Vnto such sayeth Christ beâ—longeth the kingdome of heauen If thâ— rich man will haue heauen let him goe buâ— it at the poore mans house for by almâ—â— gyuen vnto him for Godes sake he maâ— haue it for the poore man hath not heaueâ— onely for him selfe by Godes promise but he may also bring the riche man thâ— ther by purchasing of it at his handâ— where he may haue it also vearie gâ—â—â— cheape Reioyce that thou arte poore finâ—â— thou arte yet so riche that thou haste 〈◊〉 onely the kindome of God for thy selfe but mayest also make sale of it to hyâ— that will by almes geuinge buy it of theâ— yet shalte thou haue neuerthelesse thereâ—â— for thy selfe for thine inheritaÌ„ce to thâ— kingdome of heauen canst thou by 〈◊〉 meanes forgoe excepte thou doest puâ— away from thee this greate treasure 〈◊〉 Euangelicall pouertie whereby thou aâ—â—â— made inheritor vnto it Pouertie is a riches that is easeâ—â— kepte for no man will seeke to take 〈◊〉 away from thee No man will goe to laâ—â— with thee for it It is a sure and a safe poâ—â—session that no man will make clayme vâ—â—to get it from thee Pouertie is dischâ—â—ged cleane of that finall sentence whiâ—â— â—â—albe pronounced agaynst riche men in â—â—ese wordes I was hungrie and thou â—â—uest me nothinge to eate I was naked â—â—d thou clothedst me not The poore man â—â—at hath nothing to gyue is not bounde â—nto these woorkes of mercie nor many â—ther woorkes of pietie If pouertie had not bene good the â—ngel wolde neuer haue tolde the sheepeâ—eardes so particulerly the seueral pointes â—f Christes pouertie tellinge them how â—hrist our Sauiour was borne in a stall â—rapped vp in poore cloathes and for â—ant of roome layed in a maunger For if â— man meane to sell his house he will shew â—he byer all the commodities thereof parâ—â—culerlie The Apostle sayth of our Sauiour that â—e made hym selfe poore for to inriche â—s He was poore at his birth in his lyfe â—nd at his death If the onely begotten â—onne of god was made poore for thy sake â—hy arte thou ashamed to be poore for â—is sake Holie pouertie is a greate riches and â—or to be perfectlie mortified it is necesâ—arie for thee to despise all these false â—iches and to sequester thyne harte from â—he disordinate loue of them which is vnâ—ossible for thee to doe whilest thou hast â—hem Take the surest way thou shalt sooner â—ome vnto God beinge poore then beinge â—iche the poore shepheardes came but a little way of for to adore Christ our redeemer in Bethelem at the tyme of his birth but the three kinges came froâ— farre countries a greate longe iourney 〈◊〉 shewe that riche men alwayes take more paynes to come vnto God then the poore needie soules They which stand vpon the grounde are nearer vnto heauen then they which doe lyue belowe in vawtes vnder the grounde Euen so are they nearer vnto god that haue the world vnder their feete then the riche men which doe serue thâ— worlde and haue made them selues slaâ—â— vnto it Reioyce that thou mayest be hereâ—â— a companyon vnto our maister and â—â—â—uiour Christ Iesus who hanged on tâ—â— crosse poore and naked to the ende tâ—â—â— thou mayest hereafter be partaker with hym of the blessed ioyes of heauen and enioye the riches of his celestiall treasors â—OD VVOLD HAVE VS contynuallie to be exercised in doinge good deedes for vnto them that doe them in the state of grace they gayne eternall lyfe and they doe dispose them that are out of that state the sooner to doe pennance CHAP. 32. NEuer leaue of doing well sayeth S. Paule For good works doe neuer loose their merit If thou doest liue in the state of grace thou shalte merite eternall lyfe by them and if â—â—â—t yet shalte thou not fayle of some beniâ—â—â—e by them The golde smith that maketh a peece 〈◊〉 worke eyther of siluer or golde if the â—â—rke frame not after his fantasie he beâ—â—neth to frame it a new agayne and looâ—â—â—h nothing of the stuffe it selfe but looâ—â—â—h onely the fascion To worke well is â—â—â—ayes good for although it merite not â—â—uen by meanes of the euill state that â—â—ou wast in when thou didest them yet 〈◊〉 continuall vse of them will make thee â—â—â—er thou haste attayned vnto the state of â—â—â—ce to doe them with the more ease He that lyueth euill and doth no gooâ— deedes shall hardly after become a vertuous man get therefore the custome of doing well that by the vse the thing maâ— be made easie They which were baptised by S. Iohn Baptist receiued not grace by the vertue of the baptisme but were the better disposed after to receyue the baptisme of Christ. So while thou arte in sinne thou neyther deseruest grace nor glorie but thou doesâ— get this good by the contynuall lyfe 〈◊〉 vertuous deedes that when the tyme 〈◊〉 grace cometh
thou mayest easelie woodâ—â— well and therefore doe thou neuer ceaâ—â— laboringe to doe well The Apostle sayth let vs neuer 〈◊〉 slow nor slacke in well doinge for in tyâ—â— to come wee shall gather the fruit thereâ—â— It is not good then to leaue the doinge 〈◊〉 good deedes for althoughe thou meritâ—â— not heauen by thy good deedes presentâ—â— done without the state of grace yet mâ—â— thou not faynte in the doinge of them 〈◊〉 the tyme will come when thou shalt haâ—â— chaunged the state of thy lyfe that thâ— wilt reioyce of the doinge of them Christ passing by a figge tree becaâ—â— it had no fruyte vpon it he cursed it anâ— strayght way it withered away And albeâ—it it was not then the tyme of bearinâ— fruite yet for all that he gaue it his curâ—â— God knoweth well that when man is 〈◊〉 sinne it is not his tyme of bearinge fruyâ—â— â—hich be the meritorious woorkes of â—â—ernall lyfe yet will he neuerthelesse that â—e sholde doe them This is to be vnderâ—â—ode in Christes cursinge of the figge tree 〈◊〉 that tyme that man ought neuer to be â—nfurnished of good deedes at any tyme. God wolde not that any vncleane beast â—â—olde be offred to him in sacrifice and â—et he wolde not haue the beast cast away â—ut commaunded to haue it solde away â—â—d onely the pryce thereof offred vnto â—im The workes that be wroughte in â—â—nne out of the state of grace although â—â—at they be morally good yet are they but â—â—ke vnto the vncleane beast and God reâ—eyueth not the worke but onely the price â—â—ereof being willinge that thou sholdest â—xercyse thy selfe in good workes to the â—â—tent that by custome of doing them and â—y the fulfilling of his commaundementes â—hich thou arte bounde vnto God may â—ccepte those workes after in their due â—â—me although that presently those works â—oe merite nothing That Doctor of the lawe which deâ—aunded of Christ which was the greatest â—ommaundement of the lawe although â—â—at he asked it of him to tempt him withâ—ll and of an euill intent yet in as much â—s the demaunde was good he deserued â—y it to haue this much lighte gyuen him â—t Godes hande that he tolde him he was â—ot farre of from the kingdome of God â—or 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 〈◊〉 good at all tymes that thou sholdest exerâ—cyse thy selfe in doing of good deedes frâ—â— some good by them will redounde vnto thee at the last THE REVVARD OF ETERnall lyfe is not gyuen vnto them thâ—â— beginne to doe vvell and after leaue it of agayne but they are onely crovvneâ— vvith euerlastinge glorie vvhich doâ—â— perseuer therein vnto the ende CHAP. 33. HE that perseuereth vnto the ende shal be saued sayth Iesus Christ. Maâ—â— 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 â—â—serue to be punnyshed The frendes of Iob beganne well in â—â—uing of hym comfort and contynued in â—euen dayes together who because that â—â—ey perseuered not in that good woorke â—â—ey deserued punnishement at gods hand The begynnynge of Saule was good â—â—â—t because he perseuered not therein he â—â—ed and euill death If thou doest despise â—â—e vanitie of the worlde worldlie men â—â—ll begynne to persecute thee Returne â—â—â—t agayne to that which thou hast once â—â—ft and quyte forsaken Many haue had the world in contempt â—â—d yet because they haue returned and â—â—oked backe to the worlde agayne like â—â—tts wife that looked backe towarde Soâ—â—me they haue receiued their punnisheâ—ent therefore and doe nowe burne in â—ll for euer Many are nowe in hell that once desâ—sed the vanities of the worlde but they â—â—rseuered not therein And our goostlie â—â—emy the deuill careth not howe well â—â—ou begynnest so that thou perseuerest â—â—â—t therein Labor to continue in the good â—â—â—y wherein thou hast begonne and conâ—â—â—ue on thy course if thou doest thinke â—â—wynne the victorie Be faithfull vnto 〈◊〉 death and thou shalt get the crowne of â—â—fe In the border of the cheefe Priestes â—â—sture there were wroughte certeyne â—â—und gernetts which stoode betwixâ—â— the litle belles of golde that hange at the 〈◊〉 of the vesture Of all the fruit that groâ—â—eth onely the pounegarnet hath a crowâ— in the toppe the which because it is 〈◊〉 rewarde of vertue is placed amonge gâ—â— workes which are signified by the 〈◊〉 belles of golde they are not set in 〈◊〉 highest parte nor in the middest of 〈◊〉 garmente because they are not gyuen vâ—â—to those that beginne well nor vnto thâ—â— that doe come vnto the middest of thâ— worke but they are set in the ende or loâ—â—â—est parte of the vesture because they oâ—â—â—â— shall receyue the crowne that doe coâ—â—â—â—nue vnto the later ende The tree that is often remoued â—â—â—uer taketh any sure rooting and if thâ—â— doest chaunge and alter thy course 〈◊〉 doest not continue in that thou haste 〈◊〉 begonne thou shalte neuer bring forth â—â—â—ny fruite of vertue By the frequenting good workes and the multiplyeng of vâ—â—â—tuous deedes the very habite of verâ—â— 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 thâ—â— the wise man perseuereth and abideth 〈◊〉 his wisdome firmelie like vnto the sonnâ— but the foole chaungeth still lyke 〈◊〉 moone Be not thou moued at euery winâ—â— The birdes wold haue troubled Abâ—â—â—ham 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 moâ—ested 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 conâ—inue earnest in that which thou goest aâ—out for what good doeth it to take great matters in hande and bringe none of them â—o a good ende Spende not all thy lyfe in â—eginning to doe well for feare lest death â—ome vpon thee and finde thee idle and â—ut of the way In the psalme it is written Man passeth â—way lyke an image A paynted image of a man that is made sitting in a chayre gyueth 〈◊〉 shew to the eye as though it wolde rise â—tande vp but it neuer standeth it seemeth â—s though it wolde goe but it neuer goeth And so playeth many a man that is often â—etermining to draw toward God but yet â—e goeth not to him at all he maketh maâ—y profers of going and yet standeth still when he sholde goe
to be esteemed for them by man but onelie by the doing of them to please God The stone is not wroughte on the owte side but onelie to make it faire to the shew and view of men Beware therefore of seekinge to please those that doe stand by to looke oâ— Seeke thou onelie to please God and to serue hym in the inward part of thyne harte And defye all vaine Hypocrisie or any other thinge that shoulde make thee to esteeeme of the vayne prayses of men HOVV GREATE A SYNNE vaynglorie is and of hovv much mischeefe that is the cause And hovv carefullie they oughte to auoyde it that doe tend to the perfection of Chistian Religion CHAP. 10. GYVE vnto thy Lord God the glory sayeth the scripture The glorye of thy good workes God him selfe doth craue at thy hande as the principall authour and cause of the good which thou doest Beware that thou vsurpest not that glory vnto thy selfe which God will not geue vnto any man Vayne glory is a greate offence vnto God And selfe loue is a verye hurtefull thinge vnto the spirituall man In euery thinge that thou doest beware of vayne glory and flye from it as from a Cockatrice who if he chaunce for to espye thee before thou espye him and so be taken vnprouided with his verye sight will cause thee to dye But yf thou espye him firste and doe consider well what vanitie is and how litle reason thou hast to take glory of thine owne doinges thou shalt get perfect victory thereof Let God be praysed in his workes and not man whoe is but a poore instrument of his grace VVill happily the axe sayeth God vaunte it selfe agaynst him that cutteth therewithall Or will the sawe ryse vpp agaynst him that worketh therewith The prayse of the worke is not to be attributed to the instrumente but vnto him that worketh with it Now if thou doest any good worke thou arte nothinge els but the instrumente which God worketh it by Beware lest thou doe attribute vnto thy selfe that honour and glory which is due vnto thy Lorde The Apostle after he had made mention of many afflictions which he had suffered in doing his duetie to God sayeth It is not I which haue done it but the grace of God which is with me The fower and twentie elders mentioned in the Apocalips tooke of the crownes from their heddes and layed them at the feete of the Lambe So oughtest thou to doe also laying the honour of thy good workes at the feete of Iesus Christ remembringe what the Prophete sayeth Not vnto vs Lord not vnto vs but vnto thy name geue glory All our workes thou hast wrought in vs O Lorde sayth Esay Nabuchodonoser which in praysing of him selfe sayed Is not this that mighty strong citie which I built by myne owne â—â—rce and power Straight wayes harde â—is voyce from heauen which sayd Thy â—â—ngdome shall passe away to thyne eniâ—ies Samson glorying in a victory which â—od gaue vnto him sayed with a iaw of 〈◊〉 asse did I slaye this greate number he â—as straightwayes so huÌ„bled and brought â—we that he was nighe deade of thirst â—â—rough the vayne glory of such workes 〈◊〉 God him selfe wrought by his handes 〈◊〉 Iob thought it a greate faulte for a man 〈◊〉 delight in his owne hand VVhich thinâ—â—ou doest as often as thou doest glorie â—ast thy selfe of any woorke that thou â—est Moyses thowght that his hand had bene â—â—ole and sounde but as soone as he put 〈◊〉 hande into his bosome it came out â—â—ayne all full of leprosie If thou doe â—â—inke that thy woorkes be good sounâ—â— doe but put thy hand into thy bosome â—â—d lay it on thyne hart consideringe with 〈◊〉 selfe what circunstances are required 〈◊〉 make euerie woorke to be good and â—â—rfect And thou shalt happelie finde that â—â—ey be partelie taynted with some spice 〈◊〉 the leprosie of vayne glorie what hast 〈◊〉 that thou hast not receyued of God Thy perditioÌ„ is of thy selfe but thy salâ—â—â—ioÌ„ is from god If thou doest looke what 〈◊〉 passed thee before tyme thou wilt â—â—de that thou hast committed some thing â—â—t thou mayest worthelie be asshamed of If thou haue coÌ„sideration to that whicâ— is now present Thou shalt finde thy selâ— in this tyme of bannyshement enuironâ—â— with infinite daungers And yf thou 〈◊〉 thyne eyes to that which is to come thâ—â— hast much to be affrayed of considerinâ— the terrible Iudgementes of God whicâ— are toward thee Thou oughtest rather to walke in feâ—â— and dislykinge of thy selfe heere in thâ— vale of miserie and teares Then be fulâ— with vaine glorie and likinge of thy selâ— synce those good woorkes whiche thâ—â— doest thou knowest not how acceptabâ—â— to God they be neyther yet how lonâ— thou shalte perseuer in them He that staâ—â—deth lett hym beware that he faule nâ—â— sayth thâ— Apostle If thou take vaine glorie of that graâ—â— whiche God gyueth thee and be prowâ—â— thereof thou shalt soone loose that grâ—â— agayne the Prophet Dauid sayeth I sayâ—â— in myne habundance that I will neuer 〈◊〉 mooued And because he trusted vaynâ—â—lie in hym selfe he fell as the same Prâ—â—phet sayth further Thou hast turned 〈◊〉 face awaye from me and strayght wayesâ— was troubled If thou doest any good 〈◊〉 all thou doest it by the power of God 〈◊〉 what cause is there why thou should 〈◊〉 boast thee of the gooddes whiche beâ—â— thyne They be those foolishe virgins 〈◊〉 haue their lampes without oyle whicâ— seeke for the vanitie and exterior gloâ—◠〈◊〉 â—his worlde If thou doest gloriefie thy 〈◊〉 thy glorie is nothinge If the Angells which haue so highe a â—â—gnitie in heauen doe seeke nothinge 〈◊〉 the honour and glorie of God how â—â—ch more owghtest thou beinge a seelie â—â—rtall man seeke to dryue from thee all â—â—ne glorie to humble thy selfe Learne â—â—ou O miserable maÌ„ to be huÌ„ble of hart 〈◊〉 thou mayest find that grace which the â—â—ll Angells lost by their vanitie pride â—HE CONSIDERATION OF thyne ovvne vveakenes and defectes and the greate labours vvhiche holie saints haue suffered here in the vvorld are vearie good remedies against vainglorie the vvhich is vvont to marre all the good deedes vvhich are vvrought by man CHAP. 11. LET hym that glorieth glorie in our lord saythe the Apostle glory not in thine owne workes for all the glorie of the seruantes of Iesus Christ ought to redownde to God 〈◊〉 geuer thereof Despise euerie vayneâ—â—â—rie of this present worlde yf thou wilt receyue the greater grace of God And 〈◊〉 more deuoute that thou shalt fynde 〈◊〉 selfe so much more hast thou cause to fâ—â—re vaynglorye and to lyue circumspectâ—â—â— Vayneglorie as it proceedeth from thâ— which is good so is it not deminished wiâ—â— that good but rather thereby increaseâ— For as our God of his infinitie goodâ— gathereth good out of that which is euiâ— So contrariwyse the malice of our
enioye the pleasant lande of promise Thou must not let thy iudgemente be so much corrupted as to choose rather a miserable life in the perturbations and remorses of conscience then to enioye a moste quiet and peaceable lyfe in Christ Iesu. VValke on toward that celestiall Hierusalem your free mother their shalt thou fynd perpetuall rest sayth the Apostle Abhorre with all thyne hart such vnquyet trouble and affliction of thy sowle The vearie miserie of thy lyfe it selfe biddeth thee to forsake it The world it selfe crieth out vpon thee not to esteeme it Be not like vnto the children of Gad which willinglie refused the land of promyse for the liking that they tooke vnto the hill of Galaad where they meÌ„t to make their perpetuall habitation In like maner are their diuers that care not for the glorie eternall contenting them selues with the gooddes of this miserable world Thou must not thinke to fynde rest there where all is in a confusion and alteration The worldlie men be amazed and confounded they knowe not them selues what they doe nor whether they doe inteÌ„d to goe no more then did the builders of the tower of Babilon BECAVSE THAT ALL THE consolations of this false vvorld be accompanied vvith so many infinite sorovves and troubles and are full of bitternes and greefe vvee ought onlie to loue God and his eternall beatitudes CHAP. 16. GOD graunteth not that my spirite shold haue rest and hath filled me full of bitternes sayth Iob. Thou canst not in the world enioye any perfect rest nor receyue any true ioye where all is bitternes and sorow Consider what sharpenes is founde hiddeÌ„ vnder that which appeareth sweete First consider the pleasure of synne And after weygh withall the payne that succedeth it Vyces doe allwayes apparell them selues after the best and finest facion being of them selues miserable filthie bondslaues Let not the pleasure of these worldlie shewes deceyue thee for all that is within it is nothing but affliction and bitternes By this thou mayest perceyue what an euill thinge vyce is that going so well galantlie apparelled is in deede all horrible and lothsome And contrariewyse thou shalt konwe the goodnes of vertue who allwayes goeth poorelie and barelie clothed and yet is in deede all fayre and gratious In all wordlie thinges thou shalt fynde greate trouble and greefe Christ our sauiour beinge in the glorie of his transfiguration made mention of his holie passion to teach vs that the felicitie and prosperitie of this world is full of bitternes and vexation If the world being so full of bitternes as it is be yet so much beloued and esteemed how wolde men haue loued and esteemed it if it had bene all sweete and pleasante God hath mingled sorowes among our consolations here in this world because we sholde hate this lyfe and loue the lyfe to come A man that was such a louer of worldly honor was very ioyfull to see how he was inuited to the feast of queene Hester but his greate ioye was turned into bitter mourning when he saw that Mardocheus wold gyue him no reuerence Sorow doth alwayes goe accompanied with worldly ioye and to them that lyue in continuall prosperitie euery small griefe doth much annoyance It is marueylous to beholde that al thinges in this lyfe sholde be so full of bitternes and yet that they sholde be esteemed of so many men for sweete and sauorie Greate is thy daunger if thou canst not onely be contented to lyue amongest so great sorowes but also to take pleasure and delght in them That sicke man is in greate daunger whose stomacke refuseth good and holesome meate and can eate nothing but that which is hurtefull and euill for him and as little hope is there to be had of that man which leaueth thâ— sweete conuersation of Christ Iesu and casteth his affectioÌ„ to like of the poisoned meates which this world doth offer hym VVhen God fedde the Israelites wiâ—â— bread froÌ„ heaueÌ„ yet murmured thei against Moyses and wisshed to haue agayne their old grosse diet of Egipte Their sowles lothed euerie kinde of meate sayth the prophet Dauid The onlie consideration of the bitternes that is in all these worldlie pleasures is sufficient to moue vs to the detesting of all earthlie comfortes Dauid being in his greate triumph and deuydinge of his pray amongest hiâ— souldiers after his victorie receyued the wofull message of the death of Saul thâ— ouerthow of all the Israelites army whicâ— turned his ioyfull victorie into a sorowfull heauines and made both hym selfe all that were present with hym to chaungâ— their myrth into mournynge and the ioyfull feast of their triumphant victorie diâ— they coÌ„uert into a longe lamentinge both for the death of Saul and Ionathas thâ— greate slaughter of the people of Israel Here may yow see how all vpon a sodayne sorow ouertaketh ioye Doe not thou therefore loue the glorie of this preseÌ„t world except thou doest delight to lyue in sorow and disquietnes For wheÌ„ thou art once entred into the delighte of those false alluring pleasures art parting the pray of thy pleasures amoÌ„gest thy senses As Dauid deuyded his bootie amongest his souldiers thou shalt straight wayes be ouertakeÌ„ with the messenger of death which is a troubled conscieÌ„ce fearfull scruples which be allwayes ioyned vnto sinne This is that discomfortable messeÌ„ger which will neuer suffer thee to enioye longe any pleasure of this world This is he which disquyeteth all thy ioyes and turneth all thy worldlie comforts into bitter sorowes O open thyne eyes and consider what thou hast lost by thy louyng of the world Lament vpon thyne owne soule o miserable man and beholde how the noble men of Israell be slayne when the light of grace is gone from the and that thy noble vertues be wounded within thee The people is also destroyed when the merites of thy good workes be lost Shut thou the gate of thy sowle neuer so close thou canst not keepe out this messenger from entring in Now since this euill newes may so easely come vnto thee when thou thinkest least thereof the sure way is for thee to loue God and his eternall and true felicities and so mayest thou lyue contentedlie for this present tyme and enioye the endles comforte of heauen when this lyfe is past THE VVORLD DOTH SO blinde his seruantes vvith the smoke of honors and vvith the svveetenes of his delightes that they setting their vvhole mindes thereupon can not perceyue the deceyts thereof nor the fovvle filthines of synne vvhich they are drovvned in CHAP. 17. MY vertue hath forsaken me and the light of myne eyes is not with mee sayth the Prophet Dauid Thou arte surelie blinde yf thou perceyuest not the vnhappie state that thou lyuest in by seruing of the world Thinkest thou that the faulkener can keepe his hauke quiet vpon the pearch except he put her hood vpon her head to couer her eyes The world
â—HE CONTEMPTE OF THE VVORLD AND THE VAnitie thereof written by the reuerent F. Diego de Stella of the order of S. Fr. deuided into three bookes And of late translated out of Italian into Englishe vvith conuenient tables in the end of the booke In nomme Iesu omne genu flectatur Philip. 3 Anno domini 158â— O maiestas domini quantuÌ„ inclinaris Cum Deus ex femina oriri dignaris NuÌ„quid in palacâ—s rex coeli locaris Non sed in praesepio breui reclinaris Iesus qui angelico coetu veneratur Vestibus purpureis natus non ornatur Sed in satis vilibus pannis inclinatur Sicque mundi gloriaÌ„ pauper detestatur TO MY DEARE AND LOVINGE countreywomen and sisters in Christ assembled together to serue God vnder the holie order of S. Briget in the towne of Rone in Fraunce THis discourse treating of the vanitie and contempte of the vvorlde after I had perused and in myne ovvne opinion conceyued a speciall liking thereof I fell into some desire vvith my selfe to haue it made common to certaine of my freindes and vvelvvillers such as I vvist vvell vvold like of the argument and vvold be delighted to see it vvell coÌ„ningly handeled And because I cold not haue the effect of my desire nor they the fruite of that good I vvished them except it vvere made coÌ„municable by some mans trauayle and industrie in reducing it out of the spannishe or Italian language vvherein it vvas first vvritten into our vulgare mother tongue I thought good since I vvanted not goodvvill and therto had store of good leysure beinge at that tyme secluded from all companye rather then to leaue so good a vvorke vndoone that might tend to the benefite of many to aduenture vvhat I cold doe my selfe therein and by myne ovvne experience to make triall vvhat a meane diligeÌ„ce vvas able to doe eueÌ„ in the most vnusuall exercises vvhereinto vvhen I vvas entred being daylie dravven vvith desire to see so good a vvorke at an end continually entised forvvard vvith the svveetenes of the vvorke soundnes of the matter and the good handelinge thereof I founde no greate difficultie in the attempt but passed throughe the same in a moch shorter time then I supposed it possible for mee at the first to haue done Thus loue maketh labor light and harde thinges are made easie by delighte yea euen the vearie thing it selfe that this booke intreateth of vvhich to vs vvordly men is of all others the most hard as that vvhich our corrupted nature most misliketh abhorreth is made by loue not onely easie but most pleasant and delectable VVee see daylie hovv the vvicked and vngodlie leaue no mischeefe vndone vvhat daunger so euer they incurre in the doing thereof to haue their pleasure and satisfie their desire vvhich is caused onely by the peruerse loue and levvde affection ouer firmelie fixed vpon the thinges that they fansie and desire It seemeth that loue alone is the directer guyde of all our actions eyther good or euill so as the vvell or euill orderinge thereof doth make vs eyther good or euill Nothing then can be more conuenient for vs â—hen to haue a good order and methode proposed vvhat is meete to be beloued and folovved and vvhat is meete to be detested eschevved This â—ath bene the teachinge of almightie God hym â—elfe from the begynnynge of the vvorlde It vvas â—he first lesson that hee taughte our father Adam 〈◊〉 Paradise vvhen hee gaue hym order vvhat â—e sholde take and vvhat hee sholde refuse Both â—he lavve the prophets tended to no other end â—ut to instruct the people vvhat they shold loue â—lovve and vvhat they shold hate and auoyde Our Sauiour Christ hym selfe comminge in â—â—she to redeeme mankinde preached no other â—octrine to the vvorld but this His holy Apostles â—â—d teachers sithence haue trauayled aboute no â—â—â—er thinge The scope of all that hath bene â—â—ther vvell taughte or vvritten in the vvorlde â—â—till this day hath bene to no other effect but â—â—â—ly to instructe vs aright vvhat vvee haue to â—â—vve and vvhat to flie and to prescribe vs orâ—â—â—lie meanes vvhich vvay vve shold doe it best Amongest those that haue labored in this â—â—d busines and haue bestovved their trauaills â—â—framyng and coÌ„pilinge some necessarie vvorke â—â—hich mighte aptlie teach the vvaye to lyue â—â—ell and to rectefie the mynde of man in the â—â—fect and true loue of God and contempt of the â—â—orld vvhich be as it vvere tvvo inseperable coÌ„â—â—ions and haue their connection alvvayes together so as vvee can not loue God but if vvâ— contemne the vvorld nor contemne the vvorld 〈◊〉 vvee ought if vvee loue not God Amongest 〈◊〉 I say that haue taken paynes in gods Church 〈◊〉 teach the readie vvay to a good lyfe none hatâ— in my small iudgemeÌ„t more happelie atchieued that vvhich hee hath gone aboute then the authâ—â— of this booke vvho leadinge a most religious anâ— contemplatiue lyfe hym selfe hath by due obserâ—uation and diligent labor chosen out so manâ— good rules preceptes for that purpose hatâ— as aptlie applied them and in so good order digested them so bevvtefyinge them vvith apt simâ—â—litudes and sentences of holie scripture to maâ—â— them asvvell hâ—dthfull as gratefull that heard 〈◊〉 vvere I thinke any vvhere to finde a vvorkeâ— better fruite and more likelie to profit the reâ—â—der And as it is novve made familier to othâ—â— christian nations abrode and vvell receyued 〈◊〉 theÌ„ so can I not thinke but that it shall be asvvâ— vvellcome to you vvhen you are once made aâ—â—quaynted therevvith but if the habite that 〈◊〉 cometh clothed in doth seeme ouer rude hoâ—â— for so good a guest remember I pray you firâ—â— from vvhome it cometh and at vvhose handes hath receyued this simple aray next to vvhoâ— it goeth that is to them that haue vvholie both 〈◊〉 acte and vvill vtterlie cast of the desire 〈◊〉 â—vorldlie conuersation so as to you the difference 〈◊〉 not greate betvvixt a kendall coate and a purâ—e Roabe the substance not the shevve is that â—vhich you desire Lastlie the booke it selfe is such as asketh 〈◊〉 outvvarde settinge out nor glorious shevv of â—vordes the vvhole argument thereof entreaâ—ge of nothing els but onely of the conteÌ„pt of the â—vorld and the vanitie thereof so as it vvere neiâ—â—er agreeable vvith the matter nor conuenient 〈◊〉 the persons to come either richelie arrayed or â—y better then meanelie appareled If the letter selfe be trulie expressed and the authors minde â—â—thfullie delyuered I haue that I sought for â—â—s it that vvhich I trauayled to doe both for 〈◊〉 ovvne honestie and the readers satisfaction â—â—vv vvell I haue fulfilled it let the learned â—â—der be Iudge vnto vvhose examination and â—â—sure I referre it My trauayle herein I haue â—ore others dedicated vnto you for that I â—â—ughte it a meete vvorke for you and the arâ—â—ment thereof so vvell agreeing vvith your proâ—â—ion VVherein if you fynde any
that all men â—â—ould sounde furth thy prayses with one â—â—outh If thou beinge a vessell full of all â—â—etchednes iniquitie art yet of many â—â—mmended lett it not displease thee or â—â—eeue thee that there be some agayne â—hich speake litle good of thee There is not any so good or so holie 〈◊〉 this worlde whose lyfe is of all men â—â—mmended neyther is there any mans â—â—â—orke so well iustified but that the â—â—cked will mumure at it It were a fowle â—â—our not to vse vertue in respect of any â—â—â—nge that the worlde can saye against it â—t thy lyfe be neuer so holie there will â—â—t wante some which will speake against 〈◊〉 And yf thou be so light as to be moued â—â—th all that men saye of thee thou shalt â—â—uer doe any woorke that good is The poore blinde man that sat by the â—â—ye syde at Iherico calling vpon Iesus â—â—rist to helpe him wanted not some that â—unde faulte with hym But he the more â—â—ey founde faulte with hym the more he â—â—rseuered in cawlinge vpon hym It is â—â—possible to refrayne the tonges of the â—â—cked and the malignante people Draw thou neare vnto God and folow â—â—e way of vertue and coÌ„tynue in it when â—â—ou hast begonne it not making any acâ—â—mpte of the wordes of idle felowes â—hich haue no other busines but to glose â—â—on other mens intentions and to interâ—â—ete amisse of their neighbours doinges It were a readie waye for thee to makâ— thee to loose thy wittes yf thou shouldeâ—â— gyue eare and make accompte of all thaâ— the people talketh Endeuour thy selfe contynuallie to please God and to fullfiâ—â— his will for all the rest is but vanitie anâ— affliction of mynde LET EVERIE ONE LABOVâ— to doe good onelie to please God vvitâ— all and not for the desire of vvorldliâ— prayse yf he looke to be revvarded foâ— his vvell doinge CHAP. 9. BEVVARE that you doe noâ— your woorkes sayeth ouâ— Lorde to the intent to be seene of meÌ„ And allthoughâ— our Sauiour saieth likewyse in another place Let youâ— light so shyne before men that they mayâ— see your good woorkes yet was it not hiâ— will for all that wee shoulde seeke ouâ— owne prayse but the glorie and honouâ— of God And therefore he added sayingeâ— to the intent that they maye glorifie youâ— father which is in heauen He that doth 〈◊〉 good woorke because he would be prayâ—sed for the doinge of it seeketh not goâ—â— â—lorie but his owne God doth not prohibite vs to doe good â—penlie but he would that our intention â—houlde be secret He commaundeth thee â—ot to seeke thyne owne prayse but in the â—ood whiche thou shalt doe to seeke to â—lease hym If thou commit the treasour of thy â—oorkes to an other mans mouth It is theÌ„â—o longer in thine owne power eyther to â—eepe it or to loose it Keepe thyne owne â—easour thy selfe and hyde priuelie the â—â—ches of thy vertues vnlesse thou wilt let â—â—atterers spoyle thee quyte of them Kynge Ezechias because he shewed his â—â—easure to the Embassatours of the kinge â—f Babilon he was greuouslie punished â—herefore Doe not publishe abrode thy â—ood woorkes whiche thou doest lest â—hou be punnished by God for a vaine 〈◊〉 arrogant person Seeke not for the reâ—ard of thy well woorking in this world â—est thou loose thereby thy rewarde in â—eauen and that the Iudge doe saye vnto â—hee at the iudgement daye Thou hast reâ—eyued thy reward all readie Be not thou desirours to be iustified â—y men for yf thine owne conscience doe â—ccuse the what auayleth thee then their â—ayne prayses Flie from beinge praysed â—est thou be deceyued And so loose the â—erite of thy good worke Let not the prayses of men nor the faâ—ours of those whiche are mightie any thinge moue thee or delight thee for all such thinges as doe seperate thee from the cheefest felicitie of all be bothe vearie vaine and verie daungerous Of woordes make thou no accompte at all for wysemen waye more thy workes them thy wordes A good worke is praise worthie of it selfe and they that seeke after wordes shall nothinge finde at the last The vertue that is wroughte in God shall receiue reward at the hand of God If thou wilt coÌ„mit thy life vnto the mouthes of meÌ„ thou shalt neuer be quiet nor at rest amongest them for sometyme thou shalt be of good accompte amongest them and some tyme agayne thou shalt be no bodie as their fansies serue them The good and iust man is not moued with fayre woordes but seeketh all that he can to please God alone Retorne and looke into thyne owne conscieÌ„ce where thou shalte fynde recorded the vearie truth of that whiche thou art in deede There shalt thou fynde how thou arte a weake and a frayle sinner And that thou hast not longe to lyue here And when death in deede shall come then shalt thou see howe vayne the glorie of this world is how brittle is the ioye And how litle worth the prayses of men are Desire not to be in the mowthes of men for that they doe easelie deceyue with their vaine prayses the greedie and fonde folowers of this worldlie honour It is but a vayne delighte which is not founded vpon a pure and a cleane conscience As goulde is tried in the fornace so is man tried in the mowth of hym that prayseth hym The gould is pourged in the fornace and that whiche is not gould turneth into smoke and sinders So vertue being once passed throwghe the fornace of prayse yf it be false it consumeth awaye to nothinge but yf it be trew it is by praise increased If thou desire the praise of men thou hast not trew vertue in thee If thou doest exalt thy selfe by mans praises thou art not surelie vertuous Those of Babilone when they hard once the musick sounde they adored the Idoll and so doe vearie manie men hearinge them selues once praysed they falle after to the adoringe of the Idoll of vice The Manna which the Israelites did reserue for any of the weeke dayes they founde it allwayes the next daye folowing to be eaten vp with wormes But that whiche was kept for the saboth daye remayned sounde and incorrupte By this is to be vnderstode That by the weeke dayes is signified the tyme of this present lyfe And all the workes that thou doest in this worlde to be praised therefore of men are all marred and corrupted But those which thou doest lay vp in store for the greate feast of the glorious Saboth in heauen wil contynue good and sounde for thee there for the which also thou shalt receyue rewarde Laye therefore all thy woorkes vpp in store against that highe feast of glorie VVhen God commaunded that the stones of whiche the Aulters were made should not be pollished nor wrought but should remayne rude without woorkemanship he ment thereby no other thing but that the woorkes which wee shoulde doe wee should not doe them
adueâ—â—sarie the deuill is so great that of good 〈◊〉 gathereth euill Out of good woorkes 〈◊〉 gathereth vaynglorie to the end that 〈◊〉 may destroye the merite of our goâ—â— woorke This vanitie is the arrowe thâ— flyeth by daye which proceedeth from 〈◊〉 light of our good workes from the whiâ—â— the Prophet desired to be delyuered 〈◊〉 heede thou be not hit with this arrow which carieth poyson with it to slaye thâ—â— with all VVhen thou thinkest that thou haâ—â— done enowghe and well acquited thy selâ—â— in thy woorkinge it is because thou 〈◊〉 not coÌ„pared thy woorkes with the workâ—â— of holie men It thou compare thyne owâ—â— woorkes with theirs thyne owne will aâ—peare to be but of litle value A thinâ— which seemeth to be white when it is câ—â—â—pared with snowe seemeth in maner 〈◊〉 blacke If thou call to thy remembranâ—â— how much the holy Martirs suffered 〈◊〉 the greate pennance they tooke I know not what worke of thine that were ther◠〈◊〉 compared would seeme any other 〈◊〉 very vayne and vnprofitable Knowe â—â—ne owne weakenes and how litle thou â—â—â—e be not proude of nothing let not â—â—itie moue thee to doe any worke neyâ—â—er the hoping for any reward of man The wyndemill goeth not aboute nor â—â—ndeth meale but if it haue wynde to 〈◊〉 withall so be their many men that neâ—â—â— grynd any meale of good workes but â—he wynde of vanitie doe blowe them â—â—warde to yt But the merite of thy â—â—d woorke is lost yf thou be moued â—â—â—reunto by vanitie VVhat yf thou fulfill 〈◊〉 that the lawe coÌ„maundeth thee whereâ—â—â—â— hast thou yet to glorie our Lord saying â—â—â—o thee when ye haue done all that is â—â—â—maunded you yet say that you be still â—â—profitable seruantes All though that thou haddest allwayes â—â—ued God yet owghtest thou to accompt 〈◊〉 selfe but vnprofitable still How much â—â—re then oughtest thou so to doe yf thou â—â—est cawle well to thy remembrance all â—â—â—t thou hast done before and how many â—â—â—es thou hast fallen into synne The way 〈◊〉 thee to doe all thinges in deede is to â—â—ke accompte with thy selfe that thou â—â—â—t yet done nothinge Destroye not the fruyte of thyne owne â—â—uailles neither let al thy labours be lost 〈◊〉 nothing God knoweth better then thy â—â—â—e what thou doest what thy merites 〈◊〉 he will not leaue vnrewarded one cuppe of coulde water whiche thou hâ—â— 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 〈◊〉 be praysed of God Esteeme thy selfe 〈◊〉 vnprofitable and God will accompt thâ— amongest those that he alloweth for goâ—â— and profitable If thou were neuer 〈◊〉 much worthy of prayse before yet asâ—â— thou hast entred into the praysing of 〈◊〉 selfe thou hast loste all that thou diddâ—â—â— deserue before And if thou were befoâ—â— vnprofitable yet in so humbling of 〈◊〉 selfe and acknowledging thy selfe for â—â—profitable thou shalte be accompted 〈◊〉 profitable It is necessarie for thee to â—â—ther thy thoughtes together It is conâ—â—nient foâ—â—hee to forget thyne owne veâ—tuous deedes since thou hast forgoâ— thy sinnes whiche much better deseruâ— remembrance at thy handes It is 〈◊〉 most necessary thinge for thee to 〈◊〉 thy good workes The good holy 〈…〉 old time laboured much to bring to 〈◊〉 memorie their offences past and for 〈◊〉 purpose they humbled them selues verâ— much The Pharisee throwghe vayne gloâ—â— was ouer throwen allthowgh it seemâ—â— thaâ— he gaue God thankes If thou 〈◊〉 praise thy selfe thou art abhominable â—â—fore god and hatefull in the sighte of mâ—â— If thou wilt haue thy deedes to be greâ—â— â—â—â—eede yet take not thou them for such 〈◊〉 selfe for otherwise will they neuer be â—â—â—n for such as thou wouldest haue theÌ„â—â—â—e Be thou in all thinges little before 〈◊〉 face of God and thou shalt receiue the â—â—â—ter grace at his handes â—â—VV LITLE A MAN OVVGHT â—o esteeme hym selfe for greate in this vvorld asvvell because that beinge in â—hat state he is in more daunger of favvlinge into synne As also for that â—he most parte of men throvvghe the â—pinioÌ„ 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 â—e vpon the earth Thou hast knowen many both greate 〈◊〉 mighty of whome there is now no meâ—rie leste at all How many haue attayâ—â—â— vnto greate dignities and statelie proâ—â—â—tions which when they haue enioyed â—â—m a whyle with greate pompe and gloâ—â— all that glorye turned quickely to a smoke and within a shorte space after 〈◊〉 mention at all was made of them nor 〈◊〉 taken for them They are gone and oâ—â—â— succede in their roomes who litle esteâ—â— of those that went before them VVhy doest thou labour to coÌ„mauâ—â— to be great VVhy wilt thou be a migâ—â— man in this world In the state which 〈◊〉 desirest to be in haue their not bene 〈◊〉 other before thee Hath not the woâ—â— cleane forgotten them and doe not 〈◊〉 see also what is become of them And 〈◊〉 lyke that is to them befallen must thoâ— so looke to befall vnto thy selfe since 〈◊〉 worlde kepeth still his olde custome 〈◊〉 houlde how they ascended vp and hoâ— they fell downe agayne and thou shâ— finde that the more glorious their ascâ—â—â—dinge was the more shamefull was 〈◊〉 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 sâ—â— state in which thou wishedst to be oâ—â— were before whose names thou knoâ— not and the worlde hath now forgoâ— that euer there were any such they bâ—â— turned into dust and ashes Thinke noâ— much of that which is present but loâ—â— to that which is to come Make noâ— much accompte of that honour which 〈◊〉 world doth offer vnto thee here but loâ—â— â—hat is to folowe after If thou wilte but â—â—nsider and set before thyne eyes that â—â—ich shall folowe after this shorte lyfe is â—â—ste thou wilte be right well contented â—â—th the state in which God hath nowe â—â—aced thee here Let not the world beguyle thee neither 〈◊〉 the deuill make thee to beleue that â—â—ou woldest haue serued God better 〈◊〉 some higher roome then in that meane â—â—lling wherein he hath now placed thee Many a symple sowle doth our enemy â—â—e deuill deceyue with making them 〈◊〉 beleeue such lyke lies vanities vnder â—â—e colour of vertue They desire aduaunâ—â—mentes greate prefermeÌ„tes supposing â—â—en that they wolde gyue large almes and â—â—e many other good deedes But all this 〈◊〉 false full of disceyte for honours and â—â—omotions doe blinde vs worldlie folke â—â—e greatest men be lest lordes of them â—â—â—ues and in the greater dignitie that men â—â—ue the more are they chardged with â—â—re bothe of them selues
world as though thâ—â— sholdest alwayes enioye it There be maâ—â— which build fayre howses and when thâ—â— haue done other men doe make thâ—â— dwelling in them Take not these slighâ—â— thinges of the world to be any better thâ—â— they are in deede And since thou art euâ—â—ry howre and momente departing henâ—â— by death esteeme no such vanities of thâ—â— world in which there is no stedfastnes nâ— assurance Euery man is well contented wiâ—â— one euill nightes rest in his Inne when 〈◊〉 remembreth that the nexte day folowiâ—â— he is to rest at home in his owne howseâ—â— his ease This onely consideration mighâ—â— suffice thee to suffer with patience all thâ— troubles of this present lyfe remembriâ—â— with thy selfe that they are not long to â—â—â—dure and continew here but that thou 〈◊〉 ready still euery day to take thy iornâ—â— thine owne howse which is heauen 〈◊〉 thou mayest take thy rest for euer Haue alwayes in thy mind the 〈◊〉 of the holy prophete Dauid saying 〈◊〉 I am a stranger here before thee and â—â—lgrime as my parentes haue bene beâ—â— me If thou doest consider how eternall 〈◊〉 durable that lyfe is which we looke 〈◊〉 hereafter that neuer is to haue ende 〈◊〉 compare it with this lyfe which we 〈◊〉 leade here now all were it a thouâ—â—â—d of yeares yet in comparison of that â—â—er lyfe to come which is perpetuall 〈◊〉 wilt thinke this to be scarse halfe an â—wer Make well thine accompte and thou â—â—â—te finde as the truth is in very deede â—â—at this presente lyfe is in comparison 〈◊〉 that other to come but euen a moment 〈◊〉 This moued the Apostle to suffer with â—â—ience the great trauailles turmoyles 〈◊〉 his Pilgrimage here sayinge to the Coâ—â—â—thians VVe doe take paynes here and doe â—â—â—uaile but yet wee be not forsaken wee â—â—fer persequutioÌ„ but yet wee shrinke not â—t wee are throwen downe but yet wee â—â—rish not we fainte not because our triâ—â—lation is here in this present tyme but â—ie and short wee lyue now beholdinge 〈◊〉 that which wee see with our bodelie â—es but those thinges which wee see not 〈◊〉 visible thinges be but for a tyme but 〈◊〉 inuisible thinges be for euer VVith â—s contemplation both of the breuitie 〈◊〉 this lyfe and of being but as a Pilgrime 〈◊〉 it did the holye Apostle disgest the heauie stormes which he suffered here 〈◊〉 his Pilgrimage toward heauen And whylest thou takest thy selfe 〈◊〉 be but a wayfaring man here thou nedâ— not greatly to care for that thou arte 〈◊〉 better regarded of men here in this lyfâ— If the trauaile of thy lyfe seeme ouâ—â— burdenous vnto thee remember it is 〈◊〉 endure but for a short space Of the saiâ—â— of the old Testament S. Paule sayeth Thâ—â— they confessed them selues to be but piâ—â—grims and strangers vpon the earth liuiâ—â— in caues and vaultes vnder the earth 〈◊〉 that in this lyfe they neuer had reste 〈◊〉 continewed still in wandering on of theâ—â— pilgrimage Lyue not here as though thou weâ—â— an inhabiter in this world Cain began 〈◊〉 buylde cities here vpon the earth and aâ—â—ter he lost the chefe citie of heauen Thâ— first that sought to lyue on this earth lyâ—â— an inhabiter thereof being in deede 〈◊〉 a pilgrime was Cain who was afterwarâ— damned S. Peter was worthely reprehendâ—â— by our M. Christ for as much as he beiâ—â— but a pilgrime vpon the earth wolde 〈◊〉 needes haue had a howse builded on thâ—â— mounte Thabor as though he had 〈◊〉 to haue made his mansion stil on the earâ—â— and haue continued an inhabiter thereâ—â— They which trauayle throughe stranâ—â— countries towardes their owne dwellingâ— doe neuer vse to buy any thinge by 〈◊〉 â—ay as they trauayle but that which they â—ay easalie carry with them they neither â—â—y howses nor trees nor such vnportaâ—â—e ware but onlie things of easie cariage 〈◊〉 Pearles or Iewells whiche be of more â—â—ice greater value then they be either â—â—mberous or heauie to carrie with them â—â—to their countrye Remember that thou 〈◊〉 a trauailer and a pilgrime and that of â—â—â—y worldlie substance thou canst not carâ—â—e ought hence with thee Here must thou â—â—edes leaue all thyne honours riches â—ehynde thee Thy good workes be onelie â—â—e thinges that thou must looke to carrie â—ith thee and therefore labour thou to â—ette good store of them All other things â—olde anoy thee and comber thee These â—â—ll comforte thee and releeue thee VVhat wisdome were it for thee to â—â—eke to be rich here from whence thou 〈◊〉 dayly passing in haste and after when â—â—ou arte gone hence to lyue a beggerly â—â—â—d a bare lyfe at home in thyne owne â—owse Seeke to carry with thee in thy â—â—lgrimage the pretious iewels of good merites that thou mayest come rich home and lyue in prosperitie and honorable welth for euer in heauen THAT THE BEVVTIE OF THâ— soule is more to be set by theÌ„ the bevvâ—â— of thy bodie vvhiche is but a verâ—â— small thinge to be made accompte 〈◊〉 and therefore is thy mynde to be fixeâ— vpon the contemplation of diuine anâ— celestiall thinges vvhich ought onelie 〈◊〉 be loued and esteemed CHAP. 15. BEVVTIE is but a vaynâ— thing sayeth the wyse maâ— And if all vanitie be to 〈◊〉 esteemed as nothinge theâ— with greate reason ought this bodily bewtye of ouâ— be accomted as nothing Amongest all oâ—ther vanities which worldly men doe deâ—lyght in all which thou that arte a gooâ— seruante of Christ oughtest to despise there is none greater then that delyght which is taken in the bewtie of our body And truly they seeme to wante the vse 〈◊〉 reason and are to be esteemed litle betteâ— then fooles that take felicitie in any sucâ— vayne pleasure Let not thyne owne bewtie deceyâ—â— thee nor be not delighted with the vayâ—â— shadowe thereof lest it happen to thâ—â— as it did to that fond felow Narcissus 〈◊〉 â—â—e delyghte that he tooke in his owne â—â—â—e fell into such a foolish fantasie 〈◊〉 often beholdinge the shadowe of â—â—ce in the water that he after perished 〈◊〉 shamefullie thereby â—â—solons goodlie faire lockes of heare 〈◊〉 but the instrumentes of his owne 〈◊〉 â—hat bewtie which almightie God hath â—â—â—wed vpon his creatures is to the end 〈◊〉 the Creator might the more be gloâ—â—â—â— thereby and hym selfe the better â—â—â—veÌ„ by his creatures Doth it not often â—â—â—nce vnto thee as thou trauaylest by â—â—â—aye to espie a small streame of water â—â—â—â—inge which when thou folowest thou â—â—â—st thereby the fountaine from wheÌ„ce 〈◊〉 â—â—â—e So of euerie â—â—â—porall bewtie that 〈◊〉 beholdest thou â—â—st looke to finde 〈◊〉 by due examyning and diligent searâ—â—â—â—ge of one thinge by an other vntill 〈◊〉 thou doest fynde out the principall 〈◊〉 and fountaine thereof which is God â—â—â—selfe from whome all bewtie proceeâ—â—â— It is the propertie of litle children 〈◊〉 they looke in their bookes to marke 〈◊〉 be the goodliest gay letters in all 〈◊〉 bookes and nothing to
reason and iudgement put not thyne affection vpon these slight soone sliding vanities ALL DESIRE OF VVORLDâ—â— honour is to be fledde for by them dâ— thou incurre infinite daungers 〈◊〉 losinge thy soule and by them thâ—â— are greate offences committed agaiâ—â— thy lord God CHAP. 27. BE NOT thou desirours 〈◊〉 take any worldlie dominâ—â—â— at mans hand neyther dâ—â— thou seeke for aduauncâ—â—ment of the king sayth thâ—â— wise man Those that 〈◊〉 to clyme vp in the toppes of howses are 〈◊〉 greate daunger of fallinge wherfore it beâ—houeth them to haue a good stayed heâ—â— lest they falle and doe breake their necâ—kes If thou doest folow after the honoâ—â— of this world yt wil be needefull for theâ—â— to haue a good brayne and to stand wel iâ— gods fauour for feare lest thou falle intâ— hell Prosperitie is more daungerous thâ—â— aduersitie The prophete sayeth That 〈◊〉 thousande shall fall at thy lefte hand anâ— ten thousand vpon thy right hande Theâ—â— were more in number which perished vpâ—on the right hande of the honor and feliâ—city of this world then were those which â—erished on the lefte hand of base degree â—nd meane fortune The felicity of worldâ—y folke is as it were an offence with out â—orrection In place of honor looke that â—hou set not thy selfe for there arte thou â—ubiect vnto much daunger The frantike person hath many imaâ—inations and if he driue them not away â—rom him they will put him into great haâ—arde Leaue the vayne desires of honour which thou cariest aboute with thee in â—hyne head for yf thou put them not â—way from thee they will put the lyfe of â—hy soule into vearie greate daunger of â—estruction Take away from thyne hart â—he vanitie of proude thoughtes and high minded conceytes if thou wilte obteyne â—aluation Thou wilte neuer be â—â—red exâ—ept thou doe driue from thee thâ—se imaginations VVorldly honor is dangerous and in â—t full many haue perished and bene loste â—ome haue their worldly honor so deare â—nto them that to mainteyne the same and keepe the good opinioÌ„ that they suppose â—he world hath of theÌ„ they will not sticke â—o offend God to defame their neigbour â—o whome they will not seeke afterwarde â—o restore his good name agayne which is â—y theÌ„ impayred for feare lest they shold â—rgue them selues of their former wronges And so thereby decay their owne credite And rather then they will loose one â—ote of their worldlie honour and reputation they will remayne in hell for euer And rather then they will pay that which they owe whyle they shall thereby abatâ—â— some parte of their worldlie worship and estimatioÌ„ for the paymeÌ„t of their debtes they will venter to goe to the diuell and cast away their soules for euer They be like vnto those greate meâ— which Saincte Iohn speaketh of whichâ— beleued in Christ but they durst not confesse it for feare of the phariseys lest they shold haue bene driuen out of the Sinagoge They loued more the glorie of men then the glorie of god This is a daungerous state in which these louers of worldlie honours doe lyue that they determynâ— rather to loose their soules then the honour of â—his world Pilâ—â—e condemned our sauiour although he knew hym to be innocent for to maynteyne his owne credite thereby amongest the people He knew well enough our Sauiours innocencie He sawâ— that he was delyuered into his handeâ— through enuye and he was also verie desirous to haue delyuered hym But when hiâ— accusers tolde hym that yf the shold 〈◊〉 hym scape away he was not to be accomâ—â—ted Cesars frend so greedie was he 〈◊〉 worldlie honour which he stode in feaâ—â— to loose by their meanes yf they sholâ—â— accuse hym to the Emperour of any â—â—uour bearing toward Christ that for thâ— sauing of his credite and maynteynyng 〈◊〉 â—is worldlie honour he gaue sentence of â—eath against the author of lyfe And wolde rather goe against all reason his â—wne knowledge then falle tnto the disgrace of his Prince And was contented to â—ffende God rather then to diminishe any â—arte of his woorshipfull estate or lose â—is credite with the Emperour And yf â—hou wilt preferre worldly honour before â—he loue of God thou must needes falle â—nto a thousande of such mischiefes Many be they which goe to the diuell â—or the maynteynyng of their credite in â—his worlde This is a dangerous estate â—nd yf thou diddest but well consider of â—he dangers in which they doe lyue that â—re put into high dignities and honours â—f the worlde thou woldest from â—he botâ—ome of thy harte with all earnest affeâ—tion determyne resolutelie with thy selfe 〈◊〉 renounce all these vayne dreames of â—orldlie honours and promotions which â—owe thou settest so much by and doest 〈◊〉 disordinatlie loue How many haue peâ—â—shed through honours In what honor was Adam when he â—as placed in the earthlie paradise yet â—ow grieuouslie offended he Contrarieâ—ise Iob was beaten downe with many triâ—â—lations and had many occasions geuen â—ym to offend God and dyuers impediâ—ents to serue hym And yet all this suffiâ—â—d not to make hym to sinne Adam was 〈◊〉 greate dignitie obeyed of all and Iob lay in a stall dispited of all By this thoâ— mayst perceyue what daunger there is 〈◊〉 the dignitie and honours of the world what suertie is founde in the despising contempt thereof agayne He which standeth on the toppe of a steepe slipperie tower is in greate hasaâ—â— of falling And in much lesse suertie bâ— they which climbe vp to the toppes of hoâ—â—ses then they which walke belowe on thâ—â— euen grounde in a lowe estate thou haâ—â— not so much to feare and liuest in betteâ— safetie In noble men and men of greate estâ—â—â— wee see much idlenes reigne which is thâ— mother of vyce and stepdame to all vertue They spend their lyfe and consumâ— their dâ—yes in ydle pastimes vayne delighteâ— and banckettes God is more displeased by them then by those that geâ— their liuing by the sweate of their browâ—â— But wilt thou get the lyfe euerlasting Then must thou in this lyfe make store and set much by those thinges which anâ— much worth there The marchaÌ„t that wilâ— thriue buieth his ware good cheape wheâ— it is plentie and selleth it deare agayne 〈◊〉 places where it is scant Thou desirest 〈◊〉 goe to heauen and thitherward thou anâ— now trauailing take not that with thy thither which is good cheape there Theâ— be all maner of honours riches and pâ—â—â—sperities verie abundant folow 〈◊〉 counsell and carie with thee thither thâ— kinde of ware whiche is not there to be gotten thou shalt be sure to sell it well to haue good payment there for it All maner of tribulation persecutions teares fastinges and all workes of penance be thinges which are not there to be had nor none such founde there If thou doe therfore prouide thy selfe good store of this ware when thou comest thether thou shalt be suerlie well
sinne VVhen men lyued more simplie in the begynninge of the worlde God graunted them longe lyfe but when he saw them vse it euill and that iniquitie increased thereby he made there tyme shorter The Prophet saith talking with God Thou hast set our iniquities in thy presence and our age before the light of thy countenance All our dayes were shortened and in thine angre were wee brought lowe After seuentie yeares be past our dayes shal be but euen like vnto a spiders webbe The Prophet sayth that for our sinnes God shortened our lyfe The miserie and breuitie of our lyfe doth the Prophet here expresse by the comparaison of the spider which with greate trauayle and payne weaueth a fyne a delicate webbe which afterward a small blast of wynde breaketh and taketh quyte away And so our lyfe which is with so much labour susteyned as soone as any blast of sickenes or infirmitie cometh is straight taken away from vs and therefore so short and so transitorie a thinge as that is is not inordinatlie to be loued or esteemed This lyfe is not heauenlie but earthlie it is not our countrey but our bannyshement God will not suffer it to be perpetuall but vearie shorte This lyfe hath an end but that lyfe where God inhabiteth with his elect hath no end A fonde felow were he that wolde not haue his iourney soone at an ende to be at rest in his owne countrey and he that taketh payne and laboreth harde here in this present lyfe is very vaine and foolish if he desire not to be at quyet reste for euer with Christ in the most ioyfull dwelling place of heauen VVhat slaue is there any where so much made of but that he wolde yet gladly be at his owne home And who is he that lyueth in a darke dongeon but wolde willingly be where he might see light This worlde is not our countrey but a Babilonicall prison and who so desireth longe lyfe desireth a long imprisonment And he that desireth olde age desireth a long infirmitie and where no true lyfe is there oughtest thou to long for death Death serueth vs as a medicine for the trauayles susteyned in this lyfe which neuer haue end but when our lyfe endeth and he that must needes departe hence better it is that he goe betyme then tarie to long Happie is he that beareth this lyfe with patience and desireth by death 〈◊〉 come vnto a better And happie is that soule vnto which God graunteth rest in the lyfe perdurable God is good in all his workes who hath here shortened this lyfe for thyne owne good and commoditie that thou mayest the sooner come to the lyfe eternall INNVMERABLE BE THE daungers vnto vvhich this lyfe of man is subiect and in hovv much higher state he liueth here into so many more trovvbles and daungers is he brought by meanes of them CHAP. 37. HIS daies florished lyke the flower in the fielde sayeth the prophete Dauid speaking of the lyfe of man To how many daungers is the flower in the fielde subiect vnto The sonne burneth it the wynde dryeth it vp man treadeth it downe the beast eateth it vp the water ouerfloweth it the heate withereth it away VVhat tonge can declare the daungers that man is subiect vnto and the perills that his lyfe daylie runneth in A little â—â—row consumeth hym Sickenes maketh 〈◊〉 end of hym The Sea drowneth hym â—â—finite be the inconueniences and innuâ—erable be the meanes by which his lyfe â—ay be taken away from hym when he â—â—ast thinketh thereon Iob sayed My dayes doe passe away as shippe laden with apples more lightly â—oe they goe away then the poste that traâ—ayleth by the way they fled apace away â—nd saw not any good at all He sayed truâ—y that his dayes paste faster away then the â—ost for runne the post neuer so fast yet â—ust he stay sometyme by the way to take â—is repaste in eatinge and drinkinge and â—ome tyme must he bestowe also in sleeâ—ing But the dayes of man are alwayes â—n their course and neuer stay one whit â—ut alwaies runne on a pace toward dâ—â—th â—hen thou sleepest when thou wakest all â—he tymes houres and momentes of thy â—â—fe thou runnest with all speede towarde â—eath Iob likeneth also his lyfe to a shippe The shippe was not made to lye still at an â—â—cker but to sayle and to trauayle from port to port no more wast thou made to contynue still in pleasures and delight â—ut to the end that by thy trauayle and payne taking thou maiest at last come vnto the quyet port of saluatioÌ„ And as the shippe sayleth with greate swiftenes and â—eaâ—eth no printe of the place which shee passeth by so passeth our lyfe away without any stay at all and leaueth no memoâ—â— of vs after wee be gone VVhat is become of all the kinges 〈◊〉 princes that haue liued in the world 〈◊〉 paste lightly away and lefte no token behynd them of their being here at all The daungers also of a shippe sayliâ—â— in the sea be not few nor small she stryâ—keth against the rocke spliteth asondâ—â— The tempest cometh and ouerwhelmeâ—â— her The Rouers come and spoyle 〈◊〉 And lastlie set her on fier But yf thou coâ—â—sider now the daungers in which thoâ— liuest thou shalt fynde thy selfe enuironâ—â— with many more sortes of infirmities anâ— daungers theÌ„ the ship is The ship parteâ—â— from the hauen with a prosperous wynde setting vp her sayles and all her streameâ—â— with greate iolitie mirth But after 〈◊〉 hath sayled a while shee striketh vpon 〈◊〉 rocke and then is all the mirth turned inâ—â— mournynge So when man is borne anâ— entreth first into the world the frendes 〈◊〉 parentes make a great feast solempnitiâ— thereat but all is in vayne For when by some chaunce or infirmitie he dyeth thâ—â— doth all the mirth and ioye determyne 〈◊〉 take end agayne by sorow lamentatioâ— In the mornying sayth Dauid he florâ—â—shed and withereth agayne at night The shipp sayeth Iob is laden wiâ—â— apples and not with yron or leade 〈◊〉 any other ware of waight The dayes 〈◊〉 man be fraight likewise with much 〈◊〉 vayne stuffe which is of no value neyther leaueth any good memory behynde but a smalle smell of fame like vnto rotten Apples whose sent is soone gone and quickelie forgotten From the daungers and mishappes of this miserable short lyfe can no man scape be he neuer so greate But rather they which carrie the greatest portes and be of highest degrees in this world doe suffer most daungers and endure most sorowes in it The hartes of Princes greate men haue many a thorne in them which are couered vpon with verie riche array and costlie apparell Their lyfe is full of heauines and care And the mightie men of the world lye they neuer so softe in their delicate dayntie beddes yet carrie they ofte to bedde with them an heauie hart and a suspicious mynde Neyther much delight or fauour can they
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
men that goe aboute to build vp the holy edifice of the heauenly Hierusalem But the verye naturall and true Israelites with one of their handes framed vp their building and with the other hande defended them selues from their enimies And the lyke must thou doe also thou must not leaue the good worke whiche thou haste begonne and taken in hande but still folowing of thy labor and going aboute thy good and vertuous busines thou must defende thy selfe by patience from the malice of thyne enemies It is a great token that thou arte not good when thou canst not beare well the iniuries of euill men and he that through his impatience can not suffer the wronges of the vniust doth gyue testimonie against him selfe that he is not yet a good man Thou oughtest couragiously to beare and willinglye to suffer the persecutions of worldly men for it is not onely no shame to thee to beare them but rather a greate prayse and glory vnto thee It were a shame for thee to be praysed of such as are nought and it is all one thinge to be flattered of them that are noughte and to be praysed for doinge of that which is noughte And as it is all one thing to be iniuried of the wicked and to be praysed for doing good deedes so is it a very madnes to doe any thinge that may make thee famous amongest infamous persons For when wicked men doe finde faulte with our lyfe then in truth is our lyfe approued and that lyfe is approued which the wicked doe reproue Thou shewest some parte of iustice to be in thee when thou beginnest to be a trouble vnto the enemies of iustice It is no reproch vnto the light that the battes can not away with it but it is a commendation vnto it that they doe flye from it Ye be the children of lighte sayeth the Apostle vnto good men The same Apostle sayeth what hath lighte to doe with darkenes VVisdome is persecuted by the ignorante and fooles doe alwayes despise those that be learned and therefore ought not the children of light to be greeued that they be iniuried by the children of darkenes If blinde men doe not iudge rightlye of colors the faulte is not to be attributed to the colors which be neuerthelesse bewtifull and fayre To be praysed of such is a greate disprayse and an honor it is to be dispraysed by them It is alwayes a signe of greate courage to despise iniuries and offences Salomon sayeth That a patiente man is more worth then a strong man and he that can conquere him selfe of greater value then he that conquereth greate cities vertue withereth away if it haue no aduersaries It is not for anye man to stoppe the mouthes of all men Although the dogges doe barke at vs that can not let but that we be men indewed with reason and they beastes still And although the wicked doe murmure agaynst thee and doe persecute thee that can neuer make but that thou arte still vertuous and they sinners and enemies of God And if worldly men doe learne meanes how to persecute thee thou muste also learne patience how to withstande them this is that wisdome which thou oughtest to studie for in the schoole of Iesus Christ. Ecclesiasticus sayeth Against good is euill and against lyfe is death So is the synner euer against the iust man And since that worldlie men doe allwayes persecute the seruantes of Christ thou must seeke to ouercome by silence and patience And so shalt thou get a glorious crowne at the last HOVV INIVRIES OVVHGT patientlie to be borne and not to be reuenged but the reueng to be committed into gods hande for vvhose sake thou oughtest to forgyue all vvronges that be done vnto thee CHAP. 23. LEAVE vnto mee reuengement and I will pay it for you sayth our lorde If thou doest reuenge thee of the offences commytted against thee what shall God haue to reuenge for thee The greatest reuenge that thou canst take of thyne enemy is not to be reuēged on hym at all for thou canst not hurte hym but that thou must first begynne with the hurtinge of thy selfe Leaue vnto God the punnyshement for he will take reuengement for thee much better then thou canst doe for thy selfe If thou doest hold thy peace God speaketh for thee And yf thou speakest God will hold his peace It will be much honor for thee that God doeth make aunswere for thee S. Marie Magdalene beinge condemned and despised by the Pharisey held her peace and our lorde made answere for her and became her aduocate the setter fourth of her prayse and well-doinge Thou shalt get more honor by holdinge of thy peace then thou shalt doe by thyne aunsweringe Doe not render euill but ouercome euill with doing well So much of a wyse man hast thou in thee as thou hast patience in thee And so much of a foole hast thou in thee as thou hast impatient passions in thee Vertue without patience is a widdowe and patience is the preseruer of all vertue Patiēce enioyeth well the sharpest stormes of tribulation And the greatest token by which a iust and a good man may be knowen is with good courage and fortitude to beare the assaulte of aduersities and affliction By aduersitie it is made manyfest to the world what loue a man doth beare to God and to a vertuous lyfe And he that hath patience ouercometh hym selfe If thou diddest consider with what loue God doth send thee tribulations thou woldest willinglie receyue them and gyue hym thankes for them Aduersities be the gratious giftes whiche God bestoweth vpon his frendes and familiars to sett out and to bewtefie their soules withall An impatient sicke man maketh the phisition cruell If thou be greeued at the bitternes of thy medecine thou doest but increase thyne owne paynes the more for that which is taken with good will can neuer offend nor displease thee The greatest part of discretion is to vse patience The punishement and afflictions of God be like vnto the surgeons launcers and rasors which who so in tyme of neede repelleth and putteth away from hym is the causer of his owne woe and miserie God vseth afflictions for our remedies which who so necglecteth neclecteth God also who for our good did send them to vs. But God knowing our weakenes frayltie doth sometyme bynde vs hand and foote As the surgion doth an impatient sickeman that so he may make vs to recouer agayne the health of our soules impaired by our owne impatience The best way therefore for thee to be made whole is to take patientlie all aduersities Christ and his disciples sayled with a contrarie winde Contrarie to malediction is benediction and contrarie to hate is loue If thou doest offende him that offendeth thee thou doest not saile with a contrarie winde Blesse him that curseth thee loue him that hateth thee and that is the readie way for thee to heauen The Apostle sayeth
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
deferring his pennance vntill the very laste day both which wayes wolde be very daungerous and inconuenient for his saluation An hastie pennance and a vayne deferring of pennance are both very hurtfull to a mans conscience to deliuer thee from both these inconueniences the prouidence of God hath so ordeyned that the houre of thy death sholde not be made knowne vnto thee but kept secret from the and that thou sholdest allwayes stand in some awe of death because thou sholdest still seeke how to lyue a vertuous lyfe thou arte much bound vnto God that by keepinge secret from thee the houre of thy death hath gyuen thee thereby a singuler occasion to lyue well and to worke thyne owne saluation And in that pointe sheweth be his mercie vearie much that by keeping thee from the certeintie of death doth gyue thee occasion daylie to conuert thee vnto hym lest thou sholdest be taken vnprouided for yf the day had bene set downe certayne vnto thee thou woldest haue multiplied and increased thy sinnes vearie much Also God wolde not that thou sholdest knowe the daye of thy death because he wolde haue thee for to lyue for the profit and coÌ„moditie of other and not for thyne proper benefite onely The common commoditie is to be preferred before the priuate and particuler And yf thou knewest that thou sholdest die shortlie thou woldest leaue many good workes to doe whiche sholde redounde to the benefite of others and onely occupying thy selfe about thyne owne proper commoditie thou woldest haue care of none but of thy selfe and so wholy forget thy neighbours And yf agayne on the other syde when a man is sicke yf he sholde knowe surelie that that sickenes sholde not be his last sickenes he wolde neyther confesse hym selfe nor receyue any of the sacramentes neyther calle on God and his Sainctes nor procure the prayers of his frendes nor the common suffrages of the Church to be sayde for hym All these good workes with many more wold he omit yf he shold knowe for certentie that he sholde then recouer and not die Many in their sickenes doe turne vnto God thynkinge that they shall die which they wolde not doe yf they knewe surelie that they shold lyue Further also did God prouyde and most wyseâ—ie ordeyne that men sholde not knowe the end of their lyfe both for humayne conuersation and also for a quyet and peaceable trade of lyuing amongest men For yf men did knowe that they sholde lyue many yeares they wold seeke to reuenge theÌ„ of all their iniuries and growe full of hatred and malice And agayne yf they sholde knowe that they shold quickelie die they wolde goe vp and downe all heauie and discontented and wolde in all company and coÌ„uersation be vearie vnpleasant and noysome to their neighbours those that must keepe them company and lyue with them And so by both those meanes they sholde disturbe the common peace and ciâ—ill conuersation of men All this hath God done for our pâ—ofit and commoditie whome wee haue allwayes iust cause in all his doinges to prayse to loue and to serue for euer THERE IS NO OTHER MEdecine so good against death as the often meditation of death for yt causeth a man so to lyue as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe CHAP. 33. ALTHOVGH thou doest lyue many yeares in ioy and gladnes yet must thou haue alwayes in thy minde the darke day of death sayeth the wyse man Death wolde be vanquished as soone as he sholde come if it were well thought on before it come No weapon will so well defend thee from death as the very memorie of death it selfe nothing shall so easely delyuer thee from death as the often meditating thereon A wyse mans lyfe is the meditation of death he is vnworthie of comfort in his death that in his lyfe was cleane forgetfull of death Christ in his glorious transfiguration tooke with him Moyses who was deade because that in our temporall glory we sholde haue alwayes death before our eyes death which we see to be so contrary to lyfe almightie God him selfe tooke as a meanes to gayne vs lyfe by Iesus Christ hath by his blessed death so qualified and tempered death vnto vs that it is nowe no longer death but an instrument for vs to attayne euerlasting lyfe by for by death wee doe gayne eternall lyfe So as that which before his glorious death was vearie death in deede is nowe become lyfe to all good men and to all wicked men it is a sure port of euerlasting death It is the table of accompte or the place of payment where the true knighte and the faythfull souldier is payed his wages and the faint harted coward turned out of paye and discharged Death doth gyue his hyre diuerslie accordinge to the diuersitie of mens lyues Seeke to be of the Number of those which shal be well rewarded Thou shalt not falle on the right hand of death yf thou doest not forget death in thy lyfe tyme. It is the cheefe poynt of philosophie to be exercysed still in the conteÌ„plation of death The father of the householde commaunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast that they shold watch at the endes and corners or angles of the high wayes to bringe them vnto hym And for asmuch as wee be all trauaylers and wanderers in this world God wold that wee shold consider well the ende of our waye which is death Carry allwayes before thynes eyes the consideration thereof doe not lyue in blyndnes The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet they straight wayes fell to pennance Behold how much good the memorie of death doth worke in man when it made so sodayne and so greate an alteration in those sinners hartes If thou doest meditate well of death temptation shall neuer ouercome thee Beware that thou loue not so this lyfe that thou doest thereby forget death for then doest thou die most of all when thou hast best good will and most desire to lyue The memory of death keepeth a man from beinge to high mynded in prosperitie It is a good thinge to be readie to welcome death before he come and to expect with good will the tyme that is to folowe after death If thou doest see others die before thee thou mayest well knowe that thou art walking that same way althoughe for the present tyme thou thinkest thy selfe to stand still and moue not VVhen two shippes meete vpon the Sea together they that be in the one shippe doe thinke that they whiche be in the other doe sayle exceedinge fast and that them selues goe but fayre and softelie or rather stand still although in trueth they sayle as fast as the others doe which they see passe by them So many which doe see others die daylie before their face doe thinke that them selues be immortall
way to finde that comforte which thy soule seeketh after VVhen temporall goodes be once gotten they be but little esteemed but thinges eternall which be gotten with lesse trauayle then the other be much esteemed because they gyue perfecte contentment All the tyme that Iacob continued in Labans house he neuer had any thing but displeasures and disquyetnes but as soone as he was gone from him he met strayght way with an whole hoste of angels They which doe serue the worlde neuer finde out any thing but trouble and trauayle as Iacob did when he serued Laban therefore the seruant of Iesus Christ ought to turne towarde his fathers house which is God him selfe and there shall he finde diuine consolations as in all mischeefes the remedie that we haue is to goe out of them the same way that we came into the so the remedie to make vs perfecte is to returne thether from whence we were departed and it is naturall for euery thing to returne vnto that from whence it firste came in this consisteth our perfection The bull when he is well bayted in the market place goeth ouer out agayne at the same dore that he came in at for naturall instincte did teach him to seeke to auoyde daunger the same way he entred into it and thou when thou arte well bayted and hunted vp and downe here in the worlde endeuor thou to goe out agayne the very same way that thou camest in for it is the onely remedie to get perfection of blisse to enter thether agayne from whence we firste departed God being then the onely beginning from whence all our good proceedeth since euery good and perfecte gyfte proceedeth from aboue as S Iames sayeth If thou wilt finde rest and true ioye it is necessarie for thee to turne thee vnto god Nothinge doth at any tyme receyue the perfection of his owne nature vnlesse it be reduced to the generall originall of the same And because that God is the generall originall from whence all our good proceedeth therefore desireth our soule so earnestly after god because that getting once hym he getteth all that is good for all that is good eyther it is God hym selfe or els it cometh from God VVhen a greate worldly Prince goeth â—o make his abidinge in a countrie that is â—ut barrayne and poore yet all maner of victuals be founde there aboundantlie â—nd when he departeth thence agayne it â—hall remayne barrayne poore as it was before So wheÌ„ God abideth in our soule euerie good thing is there aboundantlie â—nd when he departeth thence agayne it â—axeth all barrayne and drie VVith gods presence all good thinges doe come to â—hee and in hym shalt thou finde rest and â—ut of hym there is nothinge but trouble â—nd disquietnes The Egyptians had amonge them for â—ne of their plagues the busy vnquiet â—iâ—s which be the troublesome cares of â—he minde but Israell which is the true people of God had the sweete Sabaoth of â—est and pleasure It is a greate torment to burne in the desire of earthlie thinges and greete comforte it is not to haue any longinge after any thinge in this worlde He onlie thâ—â— hath his sure hold fast vpon god almightie is merie and ioyfull whilest other lyue iâ— in torment and heauines THERE IS NO TRVST TO be had in thinges of this vvorlde fâ—â— at our most neede they be gone avvâ—â— from vs onlie God is to be loued aâ—â— in hym is our trust to be placed for â—â— neuer forsaketh them that trust in hym but is alvvayes a readie helpe for thâ—â— in all their afflictions CHAP. 5. TRVST in God and doe wâ—â— sayth the Prophet Aâ—â— thinges that be created dâ—â— fayle vs at our most needâ—â— and for that cause it is vaâ—itie to put any trust in them If thou doest trust in men thou shalt ofteâ— be deceyued After good seruice thâ—â— gyue but sclender rewardes yf thou do eâ—trust in them thou shalt finde discomforâ—â— thereby for it is written cursed is he thâ—â— putteth his trust in man Trust not in princes nor in the sonnes of men in which there is no saluation saith Dauid the Prophet Amon did put greate â—onfidence in the fauor that he founde â—t kinge Assuerus hand but at last he came â—hereby vnto a miserable end They that â—yue in most fauor of the world they commonlie loose all their fauor agayne at the â—â—st and they which were most beloued â—ecame to be after as much hated accorâ—ing to the common course of the worlde â—he world doth alwayes turne aboute â—â—oughe a man were so fortunate to conâ—â—nue all his lyfe in good grace and fauor â—hat good will that doe hym when death â—â—meth and catcheth hym Thinke not â—â—ou to haue any sure stay in a staffe that made of reede no better trust is there 〈◊〉 be had in any mortall man In the psalme it is written happie is 〈◊〉 that putteth his trust in our Lorde hapâ—â—e is he that loueth God with his whole â—â—rt and putteth his trust in hym for he â—â—il deliuer him in the time of his distresse â—â—t because that true hope is founded â—â—on a good conscieÌ„ce the Prophet saith â—â—at he sholde not onlie trust in God but â—â—so doe well The hope of the wicked sayth the â—yse man shall perish because it is not â—â—unded vpon good workes They lyue â—â—delie and yet hope that God will gyue â—â—em glorie If thou hopest that God will â—â—ue thee his blisse when thou daily offendest him it is rather rashe presumption iâ— thee then any well ordered hope Trusâ— thou in God for in fulfillinge on thy part that which longeth vnto thee God of hâ—â— infinite mercie will not fayle to gyue theâ— glorie since he neuer forsaketh them thâ—â— doe put their trust in hym Salomon sayth of a diligent Christiaâ— thus He putteth his handes vnto strongâ— labors his fingers haue not refused thâ— spindell Vpon the distaffe doth remayâ—â— that which is to be sponne and that whicâ— is alreadie sponne is vpon the spindâ—â— and so that which wee haue labored foâ— and trauailed to get is now vpon the spiâ—â—dle and that which hangeth still on thâ— distaffe remayneth yet to be wrought anâ— labored He setteth his fingers to the spiâ—â—dle that trusteth in God vpon that whicâ— he hath done alreadie and he taketh thâ— distafe in hand that is in good hope vpoâ— that which is yet to be done It is a verye vayne thinge for thee 〈◊〉 leade an euill lyfe and then to truste vpoâ— pennance to be made after at leasure wâ—â—â— thou knowest not surely whether thâ—â— shalte lyue vntill to morowe These haâ—â— in their handes their distafes whereâ—â— hangeth that which they haue to workâ— which they neuer goe aboute to make aâ— ende of Thou oughtest by and by to reformâ—â— thy lyfe and to haue good hope that Goâ— will gyue thee of his glory since it is 〈◊〉 sure that he neuer denieth it to any which
stone doth loose his vertue being put vpon thy selfe but if that thou puttest it vpon God it groweth and increaseth Of thy great conuersing with thy selfe groweth thy much louing of thy selfe and so if thou woldest conuerse with God thy loue to him wolde increase A man that is all his lyfe longe broughte vp in a feelie sheepe cote waxeth so blinde in the lyking thereof that he thinketh that place to be better then all other places in the world besides In lyke maner by thy much conuersing with thy selfe thou growest in loue and lyking with thy selfe Thou neuer intreatest of any thing but that which toucheth thy profit thou medlest not with any matter but that which concerneth thy commoditie And thus beinge alwayes busied aboute thy selfe thyne owne matters thou growest into an ouer greate likinge and loue with thy selfe If the Apostle did so much loue God that he saide nothing could seperate hym from Christ doe not thou marueill thereat when hym selfe saide also our coÌ„uersation is in heauen The holie Apostle conuersed much with God and little with hym selfe and therefore he loued God much and hym selfe but a little Let thy mynde runne still vpon God be thou alwayes occupied in thinking of him by some deuowâ—e prayer or holie meditation and by the meanes of such good exercises it is impossible but that thou shalt loue God being such as he is when thou diddest by much exercises bestowed aboute thy selfe and conuersing with thy selfe falle in loue with thy selfe being such as thou art By these two loues there are two cities buylded The loue of God with the despisinge of thy selfe is the one and the loue of thy selfe with despisinge of God is the other And betwene both these that is betwixt God and thy selfe standeth thy will which the nearer that it draweth vnto thee so much goeth it further from God And so much as it draweth nearer vnto God so much goeth it further from thee by the despisinge of thy selfe And contrariewise it may growe so neare vnto thee by the greate loue that thou bearest vnto thy selfe that it may growe vnto the despisinge of God Had not these two pronownes so much rayned meum tuum myne and thine there had not bene so great discorde and disagreement in the world as there is Selfe loue is cause of all debate and discorde in Cities and ciuill places And because many loue their owne proper commoditie more then thee common profit of others therefore be there so many defectes and so greate decay in the common welth The Apostle sayth that in the latter dayes there shall come men which shal be greate louers of them selues couetous proude blasphemous persons and full of â—ice And of all this mischeefe whereof the Apostle speaketh selfe loue is the â—earie cause cheefe grounde and therefore he set it in the first place as the vearie foundatioÌ„ whereupoÌ„ all the rest did stand Nothing doth a man so much harme â—s to haue his owne will That is the foundation whereon resteth the whole disorder of synne and whereupon the â—oue of the world doth settle and stay Take away that foundation of selfe loue â—nd downe will all the walles of Ierico falle which be the vanities of this world and the follies which thou hast so much esteemed THE TRVE PERFECTION of a Christian consisteth not onlie in despisinge of temporall thinges but he must also despise hym selfe and vvholie deny his ovvne proper vvill CHAP. 10. HE that will folow me sayeth Christ let hym denye hym selfe The vearie way to come vnto Christ is to conquere thyne owne will To suffer necessitie with patience and not to seeke thine owne proper commoditie The very true seruante of God seeketh not his owne interest but the glory and honor of God In all thy good deedes thou must seeke to please God and thou shalte receyue therefore greater benifites at his hande let him be the beginning and ende of all thy workes to the ende thou mayest not loose the fruyte of all thy trauailes It is a daungerous disease to haue to greate a loue to thy selfe he that seeketh him selfe is sure to finde him selfe good workes which be done for godes sake doe glade the conscieÌ„ce illuminate the vnderstanding and deserue increase of grace Many doe despise the exterior thinges which they haue but for all that they come not vnto the perfection which the gospell requireth which is the denying of them selues whereby it appeareth that â—hey haue not yet caste away their owne will because they doe keepe still with them some of that selfe loue which made the snare wherewith they were first taken The true seruante of Iesus Christ must not onely make small accompte of â—is temporall goodes but he must also set â—ittle by him selfe that he be not hyndered â—hereby in his way toward heauen Let hym learne now by the grace of â—he holie Ghost to ouercome hym selfe â—hat hath learned before to despise all worldlie thinges This is the perfect reâ—ouncinge of a mans will when he is with â—art contented to despise hym selfe and â—ot seeke for any comforte in any thinge â—f this worlde If thou doest seeke thyne â—wne profit or temporall commoditie â—hou arte not yet perfectlie mortified vnâ—â—ll the seruante of Iesus Christe doth â—hroughlie deny hym selfe he deserueth â—ot to receyue the heauenlie comforte Many that haue had at the first some â—euotion and spirituall consolation haue â—herein contynued for a shorte tyme but â—fter when they perceyued their deuotioÌ„â—n prayer to haue fayled them and therewithall their spirituall consolation which â—hey soughte after to haue decayed in them as men not contented therewith haue gyueÌ„ theÌ„ selues to the world agayne which they had before cast of And thâ—â— they tooke no profit by all that they did because they had not gotten the perfectâ— victorie of them selues nor throughliâ— mortified them selues they wolde not bâ— contented wholie to forsake them selueâ— Set onlie before thyne eyes the seâ—â—uice of god And then thoughe thou doeâ—â— not sensiblie perceyue any present coÌ„foâ—â— in that which thou doest yet ought it 〈◊〉 be a sufficieÌ„t comfort vnto thee to know and to remember that thou art occupieâ— in his seruice and that it is his will thaâ— thou sholdest haue no further comforâ— thereby then he shold thinke expedieâ—â— for thee Thou must vtterlie denye thâ—â— selfe in all thinges that thou goest abouâ—â— yf thou wilt throughlie profite in the serâ—uice of God Many wil be well contenteâ— to deny them selues in certayne thingeâ— but not in all They wil be obedient in aâ—â— thinges that shall like them but in thosâ— thinges which stand not with their likinâ— there they will stagger at it and will noâ— cast of them selues nor deny them selueâ— as they ought to doe But thou must in aâ—â— thinges be readie to yeld vnto gods wiâ—â— and vtterlie forsake thy selfe and thyâ—â— owne will That carefull marchante which thâ— gospell speaketh of was well contenteâ— to
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 â—â—y forehead downeward So there are in â—â—an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe â—â—â—e is lyfe the other is death Lyfe is the holowe glasse which shewâ—â—th thy face cleane contrary to that it is in â—â—eede it sheweth thee to be sound strong â—nd lustie and that thou shalte lyue many â—â—eares and all is but vanitie and lyes If â—hou espiest therein fresh lustie youth doe â—ot thou truste therein for it is very deâ—eytfull Bewtie is also very deceytfull â—hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to â—e some greate thinge but it is in deede contrary to that which it semeth and reâ—resenteth But the state of death is the very playne and true glasse which sheweth â—hinges truly as they are in deede without â—ny deceyte at all If thou wilte therefore O man know â—ruly 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 〈◊〉 thy selfe is more worth then to knowe aâ—â— much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâ—ie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâ—ed in sinne inuironed aboute with all â—aungers and going toward thy graue Iob sayeth I am likened vnto myre â—nd to the snuffe of a candle Let the light â—f Gods grace shyne vpon thee and then â—halt thou knowe who thou art thou sayest â—hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly â—lthough 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 â—uch 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 coÌ„ceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accoÌ„pted 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 beggeâ—â— 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 â—â—eth 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 â—e 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 â—or quietnes for he can not continuallie â—tand still nor alwayes walke nor alwayes â—leepe or watch wheÌ„ a maÌ„ is best in health â—e hath a thousand infirmities which be â—unger thurst sleepe wearines and other â—ecessities wherewith he aboundeth as â—olde heate tempestes lightnynges thunâ—ers pestilences poyson serpentes daungers by sea daungers by lande sorowes â—ickenes and death VVho cold be in more safetie then â—â—ly 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 〈◊〉 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 bouÌ„des 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 ferueÌ„cie 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 knoweâ—â— 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 〈◊〉 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
The memorie of this world momentaniâ— God onely remembreth his seruaÌ„tes eternallie cap. 6. How the world knoweth not her folowers cap. 7. Of the daunger wherein worldlie mâ—â— lyue cap. 8. Of the carelesnes wherein worldlie meâ— doe lyue cap. 9 Of the slauerie of wordlie men cap. 10 Of the heauie yoke of the world cap. 11 Of the sweetenes of Christ yoke cap. 12 How in our afflictions wee are to rune 〈◊〉 God and not to the world cap. 13 How speedelie the world passeth away cap. 14. Of the vnquiet and carefull myndes 〈◊〉 worldlinges cap. 1â— â—ow worldly consolations are full of bitternes cap. 16. Of the blindnes of worldly men cap. 17. Of the greefe of worldly men in partinge with the worlde cap. 18. Of the wages that the worlde gyueth her seruantes cap. 19. â—ow quickely the worlde casteth of her seruantes cap. 20. â—owe the loue of the worlde excludeth God cap. 21. â—ow the worlde doth continually persecute the good cap. 22. Of patience in aduersitie cap. 23. Of flying from the worlde cap. 24. Of the mutabilitie of the worlde cap. 25. How we are to shunne the small euills of the worlde cap. 26. Howe we oughte to flye the companie of worldly men cap. 27. Howe we oughte to accompanie with the good cap. 28. Of the intention of him that despiseth the worlde cap. 29. Of the memory of death cap. 30. Of the vncertaine houre of death cap. 31. VVhy God will not haue vs to to knowe the houre of death cap. 32. That the seruante of God oughte to meditate vpon death cap. 33. Of the firste armie of the worlde which is pryde cap. 34. Of humiltie cap. 35. Of couetousnes cap. 36. Of Liberalitie cap. 37. Of Lasciuiousnes cap. 38. Of Chastitie cap. 39. Of the good that worldly meÌ„ loose ca. 40. The end of the second parte OF THE VANITIE OF THE worlde The third parte VVhich shevveth vs hovv contemnynge vvorldlie vanities vvee ought to serue Iesus Christ. HOw the worlde doth not satiate our soules cap. 1. Howe God alone doth satiate our soules and not the world cap. 2. VVhy God doth satiate our soules and not the world cap. 3. How perfecte contentement is founde in God alone cap. 4. How we ought to trust in God alone ca. 5. Of the loue of God cap. 6. Of the loue of our neighbour cap. 7. Of the loue of our enemies cap. 8. Of selfe loue cap. 9. Of the denying of our selues cap. 10. Of the contempt of our selues cap. 11. Of the conquest of our selues cap. 12. Of the knowledg of our selues cap. 13. Of the consideration of mans miserie cap. 14. Of the knowledg of God cap. 15. Of meditation and conteÌ„plation cap. 16. Of true mortification cap. 17. Of abstinence and fasting cap. 18. Of the loue of solitarines cap. 19. Of Silence cap. 20. Of Idle wordes cap. 21. Of murmuring cap. 22. How the seruante of God oughte not to â—xamine the lyfe of others cap. 23. â—ow we oughte to beare with our neyghbours imperfections cap. 24. â—f Idle thoughtes cap. 25. â—f Idlenes and slouth cap. 26. â—f the fâ—ruor of good workes cap. 27. â—owe we oughte not to resolue rashely cap. 28. â—f the feare of God cap. 29. â—f obedience cap. 30. â—f pouertie cap. 31. â—ow we oughte continually to doe good workes cap. 32. â—f perseuering in goodnes cap. 33. â—f temptations cap. 34. â—f the profit of temptations cap. 35. â—f the remedie agaynst temptatioÌ„s which is prayer cap. 36. â—f the end whereto man is created ca. 37. â—f the dreadfull iudgemeÌ„t of God ca. 38. â—f the paynes of them that loue the vanitie of this worlde cap. 39. â—f the glory that they shall haue which despise the vanitie of the world cap. 40. The ende of the third and last parte Laus Deo O felix puerpera gloriae lucerna Surge veni propera domina superâ—â— Mea terge vulnera veniae pincerna Me Christo confedera me sempeâ— guberna Iesu fila Dauid 〈…〉 O regina virginu per quaÌ„ luxest orta Reparatrix hominuÌ„ felix coeli porâ—â— Verus splendor luminum quaeso mâ— conâ—orta Sursum ante dominum preceÌ„ meaâ— porta Mat. 6. Exd. 3. 1. Reg. 5. Exod. 2. Exod. 16. Io. 14. Pr. 12. Gal. 6. Eph. 5. 2. Reg. 11. Mat. 4. Luc. 2. Mat. 5. Gen. 24. Eccl. 1. Phi. 3. Amos. 9. Prou. 14. Danie 2 Thren 1. Luc. 9. Ioh. 2. 1. Thess. 5 Psal. 48. Eccle. 3. Genes 3. Psal. 118. Rom. 6. Gene. 25. Psal. 67. Rom. 6. Psal 77. Psal. 54 1 Cor. 4. Math. 27. Iohn 8. Iohn 5. Luc 18. Mat 6. Mat. 5. 4. Reg. 20 Mat. 6. Prou. 27. Dan. 3. Exo. 16. Exo. 20. Ios. 7. Esa. 10. Exo. 10. 1 Cor. 15. Apoc. 4. Psal. 113. Esa. 25. Dan. 4. Iu. 15. Iob. 31. Exo. 4. Oze 13. 1. Cor. 10 Psal. 29. Psal. 29. Mat. 25 Iohn 8. 1. Cor. â—1 Psal. 90. Luc. 17. Luke 18 Rom. 11. 4. Reg. 25. Mat. 20. Mar. 10. Num. 10. Mat. 26. Iob. 1. Gene. 30. Exod. 13. Act. 1. 2 Cor. 5. Heb. 13. 1. Pet. 2. Psal. 141. Psal. 38. 2. Cor. 4. Heb. 11. Prou. 31. 2. Reg. 18. Eccle. 11. Luke 16. Mat. 11. Mat. 6. 1. Tim. 6. Gal. 1. Heb. 11 Iob. 1. Iob. 16. Psal. 34. Esa. 14. Psal. 98. Sohp 1. Eccl. 19. Iob. 17. Ose. 9. 1. Reg. 9. Math. 4. Psal. 61. Psal. 75. Eccl. 13. Luc. 15. Luc. 10. Genes 3. 2. Cor. 12 Mat. 15 Eccle. 5. 1. Tim. 6. Psal. 75 Philip. 3. Luc. 10. Iob. 1. Sap. 7. Psal. 4. 1. Iohn 2. Gen. 13. Gene. 31. Exo. 1. Dan. 4. Gene. 1. Rom. 1. Phil. 3. Luke 14. Gene. 39. Mat. 19. Mat 16. Leu. 11. Iud. 7. Iob. 1. Luc. 6. Psal. 83. Psal. 41. Psa. 136 Mat. 5. Apo. 7. Apo. 21. Iob. 3. Iob. 21. Luc. 16. Iohn 11. Luc. 19. Iohn 11. Luc. 19. Mat. 18. Exo. 14. Eccl. 2. Exod. 2. Psal. 93 Tob. 5. Prou. 15. Esa. 24. 1. Cor. 7. Sap. 10. Heb. 11. 1. Pet. 2. Sap. 7. Psal. 11. Ioâ— 1. Iob. 10. Io. 16. Phil. 4. Luc. 10. 1. Cor. 1. Psal. â—1 Esa 14. Prou. â— Luc. 1. Psal. 3. Can. 4. Ioh. 14. Eph. 2. Gen. 21. Iohn 16. Gal. 5. Psal. 102. Psal. 138 1. Cor. 14. Eccl. 9. Psal. 90. Io. 12. Io. 19. Gene. 3. Iob. 1. Prou. 1. 1. Re. 9. 2. Reg. 11. 2. Reg. 1. Gene. 40. Mat. 17. Mat 5. 2. Tim. 3. Luc. 13. Math. 7. Io. 15. Io. 12. Mar. 55 Mar. Vlt. Io. 15. Mat. 5. Act. 7. 2. Cor. 12. Mat. 5. Hester 3. Mat. 16. Luke 16. Act. 14. Psal. 60· Prou 13. 2. Re. 20. Psal. 50. 1. Pet. 2. Gene. 42.45 1. Re. 26. Tob. 11. Psal. 15. Psal. 119. Gene. 1. Exod. 1. Act. 9. Psal. 2. Mat. 6. Exo. 12. Num. 11. Ag. 1 Mat. 6. Gene. 1. Mat. 25. 1. Pet. 5. Psal. 93. Luc. 8. Io. 19. 1 Cor. 3. Srp. 5. 1. Re 3. Act. 26. Luc. 23. 1. Cor. 3. Pro. 10. Luc. 16 Sapi. 5. Exo. 4. Prou. 3 Gen. 32. Eccl. 27. Exod.
and of others â—â—so And now that thou art free from that â—ardge and thereby more Lorde and â—â—ster of thy selfe and yet doest not satisfie â—â—at little which thou art bownde vnto â—â—w wouldest thou satisfie that greate â—ardge being in lesse freedome liberâ—â— If thou canst not welde well a small caâ—â—â—ge how woldest thou doe with an heaâ—â— burthen If a few cares doe keepe thee from thy prayers and other spirituall exerâ—cises how wilt thou doe when thou art enâ—uironed with many cares He that cannot beare a little how wâ—â—â— he goe throwghe with much He that 〈◊〉 not a good Subiect will neuer be good goâ—uernour Be thou the seruante of God anâ— loue hym and see that thy conscience bâ— cleare referre all the rest to God for yâ—â— he haue ordayned thee to be greate he caâ— set thee vp when he liste without any caâ—â— of thyne for of thy diligence therein hâ— hath no neede at all Be thou humble beâ—fore the face of God and care not foâ— these dreames of honours The trees whicâ— growe in highest places be soonest blowâ— downe with the wynde Esteeme not thâ— highest degrees for there is leaste safetie In fishers nettes the greatest fish be takeâ— when the small fishe scape through the 〈◊〉 at ease The greatest princes and cheefâ— persons of Hierusalem were led captiâ—â— into Babilon by Nabuchodonozer whâ—â— he tooke the towne but the meanest sorâ— of people were suffered to continew stiâ—â— in their country and dwelling place Dâ—â—sire not to be greate since thou shouldeâ—â— thereby be so much the more likely to 〈◊〉 a pray vnto the deuill Haue thou no loâ—â—ginge to be a mightie man in this world lest thou be brought to the eternall coâ—â—fusion of Babilon Consider the end that great men haâ—â— comme vnto and thou wilte lyke well 〈◊〉 â—â—ugh to continew in the meane state thou â—â—e nowe in Be contented with the state â—â—ich God hath putt thee in that thou â—aiest merite after this short lyfe an high â—owne of euerlasting glory â—HE GREAT BONDE THAT greate men are in and that it is much better for our sovvles that vvee be subiectes then gouernours because they haue to render accompte of the sovvles â—â—mmyted to theyr chardge CHAP. 13. YE Knowe not what ye aske sayed our Lorde to his two disciples that wolde be preferred before their felowes The not knowing â—â—o thou arte breedeth the appetite and â—â—sire of commaunding and beinge greate 〈◊〉 the worlde Honour is the reward of vertue if thou â—â—e take thy selfe for worthy of that reâ—â—rde and thinkest thy selfe to be good â—â—en for that cause onlie art thou vnworâ—â—e of any honour at all The verie opiâ—â—on of thinkinge thy selfe to be a good â—â—â—n is enoughe to make thee knowe that â—â—ou art none If thou doest but beleue that thou deseruest it euen for that alonâ— mayest thou knowe that thou deseruestâ— not For ambition is the mother of all faâ—â—sehood and heresie It is hard to be in a highe degree nâ—â— to haue a proude a highe mynde Therâ—â—fore doest thou put thy selfe into greaâ— daunger in seekng to be sett a lofte in thâ— world and to commaunde other And â— thinke verelye that there is none ofâ— small vnderstandinge that wold be a rulâ— of other yf he considered well with all thâ— chardge the burtheÌ„ of those that beaâ—â— rule and authoritye They that wolde 〈◊〉 in auctoritie knowe not suerlie what bâ—â—longeth to them that be in auctoritie The gouernour ought so much to 〈◊〉 cell all those whome he gouerneth as thâ— shepeherd oughte to excell his sheepe The degree of a doctor is not besâ—â—â—wed vpon hym that begynneth for to bâ—â—â— student because he hath an intent to 〈◊〉 learned but vpon hym that is allreaâ—â— well studied Neyther is he to be madâ— gouernour that beginneth to be vertuoâ—â— but he that hath of longe tyme ruled wâ—â— his appetites and is allreadie vertuous GouernemeÌ„t belongeth to those whâ—â— are perfecte God commaunded that at the first blâ—â—â— of the trumpet the Captaynes sholde 〈◊〉 comme into the fielde And after the blâ—â—â— thereof sholde haue begonne to sowâ— agayne the whole Number of the peopâ—â— â—â—ould haue folowed after But the princiâ—â—ll leaders must euer be readie at the first â—â—ll to doo God his seruice The subiectes â—â—e not bounde so farre forth as the rulers â—ecause they are not in equall degree of â—erfection But God will that the rulers be 〈◊〉 diligent in their chardge that they â—â—old be readie to run at the vearie firste â—allinge Hou much thou goest before others in â—ignitie of callinge so much must thou â—â—kewise goe before them in vertuous lyfe â—f thou hast receyued muche thou must â—unswere for much If thou doe sinne thy â—â—nne is more greeuous thy fawlâ— must â—â—e greater in asmuch as thy callinge is greater All Christes disciples were a sleepe â—ogether in the gardeyn but our Sauiour â—eprehended none for his sleping but S. â—eter alone for thoughe they were all â—ulpable of the same cryme yet did the â—heefe of them all deserue the greatest â—lame He that is to keepe others froÌ„ sleepinge â—s bounde to much watching hym selfe Thou wilt not be ambitious if thou consider that thou arte bound to be more vertuous then others and that yf thou â—oest sinne thou must haue also more punâ—ishemeÌ„te then others haue All mens eyes â—e fixed vpon hym that is in auctoritie â—f he doe not that which he ought to doe â—e doth gyue cause of scandall and offence vnto many The euill ruler is worthie of as maâ—â— deathes as he hath geueÌ„ occasion of mucâ— synninge to the weake throwghe his euiâ—â— exampâ—e The children of Iob perisheâ— all in the howse of their eldest brother Sâ— doe the subiectes perish by the example oâ— theyr gouernour who is to them as it weâ—re their elder brother For comonlie thâ— subiectes doe alwayes folowe the examplâ— of their leaders According to the colored stickes whicâ— the shepeherd Iacob pitched in the wateâ— where his sheepe did drinke did they conâ—ceyue and bring forth their lambes Sâ— likewse accordinge to such exaÌ„ples as thâ— subiectes doe see in their superiours doâ— they conceyue bring forth good oâ— euilâ— workes It is a blot in the subiectes 〈◊〉 to behold an euill exaÌ„ple in his ruler Thâ— good or euill deedes which art a directoâ—â— of others be lyke vnto the colored waÌ„deâ—â— which Iacob set vp before his shepe lookeâ— how thou liuest euen so wil they lyue also VVhen the Piller which went before the children of Israell for to guyde theâ— and leade them the waye did goe the people folowed and went after yt And wheâ— it stoode still the people stoode still also So likewyse when the gouernour leadeth his folowers by the way of vertue they walke after hym the same trade but yf he stande still and doe lyue in Idlenes thâ— subiectes stand still and will not set onâ— â—â—ote forwarde toward any good vertue
â—â—oe thou before them thy selfe that hast â—â—ardge of them yf thou wilt haue them 〈◊〉 proffâ—â— by thee for yf thou doest stand â—â—ll and callest on them to goe forwarde â—â—ey will little regarde thy wordes There is much more force in perswaâ—â—nge by workes and examples then by â—â—ordes yf thou wilt haue thy people to â—â—e well begyn to doe well thy selfe befoâ—â— them The Phisition doth more moue â—â—s patient to drinke his bitter medecyne 〈◊〉 drinkinge parte of yt before his face â—â—en by his onelie worde in willinge hym 〈◊〉 drinke of yt So shalt thou moue thy people more 〈◊〉 doe well yf thou goest before them â—â—d saie vnto them let vs goe on together â—â—en in willing them to goe on and stand â—â—y selfe still Sainte Luke in the actes of the Apostles â—â—yth of our Lorde That he began first to â—â—e and after to teach Neuer trouble thy â—â—lfe with much speakinge which doth no â—â—od when thou thy selfe liuest liceÌ„tiouslie â—â—e while for it is a monstrous thinge for a â—â—an to haue his toÌ„gue larger theÌ„ his haÌ„de Thy tonge is lesse then thy hande and â—â—osed vp in thy mouth because it is gods â—â—ill that thou shouldest vse but few worâ—â—es and many deedes speake little and â—â—oe much The greate rulers of these our dayes â—â—e greate preachers also make greate accompte of their well speakinge and buâ— vearie little reckening make they of theâ—â— vertuous lyuinge And when their lyuing is misliked their doctrine is but little esteemed Be thou the first that shall vse diligent seruice toward God And thou shalt soone perceyue how much thou shalt moue thâ— subiectes more by thy good examples thâ—â— by all thy fyne talkinge and faire wordes It is a greate follie suerlie to haue a desirâ— to be ouer other in auctoritie when thoâ— art bound to gyue a reckening to God oâ— their sowles It will be great trouble to thâ— to be asked a reckenynge of thy subiecteâ— synnes which thy selfe neuer committed It is a madnes for one man to be bound to pay for that which an other man deâ—uoureth VVhen the daye of iudgemeâ—â— cometh it wil be worke enough for eueâ—â— man to answere for his owne soule withouâ— any further accoÌ„pte geuing for the souleâ— of other men If thou shalt theÌ„ find enougâ— to doe for to delyuer thyne owne soule how much more shalt thou haue to doe 〈◊〉 answere for the conscieÌ„ces of other menâ— to deliuer their soules It is suerlie greâ—â— vanitie for thee to put thyne owne saluation into so greate a daunger And much greater vanitie is it for thâ—â— to desire to be greater here in this place 〈◊〉 bannishemeÌ„t exile then other men 〈◊〉 If thou be vertuous and doest 〈◊〉 whiche thou oughtest to doe thou shal◠〈◊〉 better beloued and more honoured of 〈◊〉 allthoughe thou be but a subiect then â—â—u shalt be if thou be taken esteemed 〈◊〉 a proude and an highe mynded ruler Doe awaye thyne affections and put 〈◊〉 thy minde all such vaine thoughtes â—he humilitie as becometh the faithfull â—â—ante of Iesus Christ and dryue from â—â—ne harte the loue of worldlie honour◠〈◊〉 promotioÌ„s for at the hower of death â—â—ich can not be vearie loÌ„ge to since our 〈◊〉 is so shorte these things can nothing â—â—her thee but rather putt thy saluation 〈◊〉 greater daunger â—â—NSIDERINGE HOVV â—ITTLE â—ime vvee haue to tarie in this vvorld vvee oughte not to seâ—t our loue vpon any of these vvorldlie thinges but haue â—ur eye fiâ—ed still tovvard heauen for â—he vvhich vvee vvere created and so â—ughte vvee to vse these vvorldlie â—hinges in this our Pilgrimage as vvee â—ay gaine by them the things celestiall CHAP. 14. VVHILEST wee doe here lyue in this worlde wee are in Pilgrimage and iourney toward our Lorde saith the Apostle Remember that 〈◊〉 arte here in this lyfe a straunger and goinge onwarde thy waye toward heauâ—â— VVee haue here no certaine resting plaâ—â— but wee looke for that whiche is to coâ—â— There is no iourney made without â—â—uayle And synce thou art here a trauayleâ— and a wayfaring man thou must not looâ— to spend the tyme thou lyuest here in 〈◊〉 and pastyme Make not much adoe in building 〈◊〉 howses to make a long abode here in 〈◊〉 barrayne worlde since thou hast so ryâ—â— and so plentifull a country prepared 〈◊〉 thee by thy father in heauen make theâ—â—â—fore what hast thither thou canst Heare what S. Peter sayeth vnto youâ— desire you all that lyue here lyke straâ—â—gers and pilgrims that you will abstayâ—â— from all carnall and sensual delightes aâ—â— lyue ye as it becometh pilgrims to dâ— You know how that pilgrims and passeâ—â—gers here in this world doe lead a lyfe 〈◊〉 of payne and trauayle They are all 〈◊〉 were straungers and lyue voyde of 〈◊〉 frendes here Make thou therefore no â—â—â—compte of worldly frenshippe since thâ—â— knowest that it is hurtfull to the soule 〈◊〉 since thou arte but a trauayler here thâ—â— must not looke to haue all thinges accâ—â—â—ding to thyne owne tast If thou carry 〈◊〉 well this in minde that thou arte 〈…〉 a pilgrime thou shalte thereby escâ—â—◠〈◊〉 mischeefes Thou must passe away in haste 〈◊〉 poste through this worlde and make 〈◊〉 taryeng here He that taketh vp his lodging at adâ—enture in an Inne to staye there but an â—owre or two neuer goeth about to dresse â—p the howse nor to bestow any cost there â—eaning not to reste therein but maketh â—ccompt to get him quickely thence And â—f he sholde doe otherwyse men wolde â—ccompt him but a foole for his labour â—hou arte here but a pilgrime to day thou â—mest hether to morow thou must make â—ccompte to be gone agayne Neuer take thou any care to get hoâ—ours ryches or other lyke vanities since â—â—ou arte lyke no longer to enioy them â—ut parte thou must from them agayne in â—â—eate hast but rather play the good wayâ—ring mans parte who all the way that he â—auayleth hath still his mynd on his iourâ—â—es ende and the place vnto which he 〈◊〉 going So let all thy thoughtes and cogiâ—â—tions be altogether of heauen which is â—e very true lande of the liuing where â—hrist doth rest with his holy elect Thou arte going towardes thy fathers â—ountry let thy mynd be occupied thereâ—â—re vpon the meanes of comming thyâ—â—er of the good enterteynement thou â—â—te lyke to finde there and forget altogeâ—â—er this present banishment for this litâ—â—e space of tyme that thou continewest â—â—ere thou hast no certentie of thyne habiâ—â—tion If thou wert sure to continew here any longe tyme I wold nothinge maruaylâ— at thy buildinge of greate howses nor 〈◊〉 thy greate prouision making for so maâ—â— thinges But thy lyfe being so shorte anâ— the hower of thy death so vncertayne thâ—â— thou knowest not whether thou shalt lyâ—â— vntill to morowe Thou deseruest greaâ—â—â— to be reprehended and sharply to be â—â—â—buked if thou sholdest make accompâ—â— of any thing in this