thinges of this world That is to be â—â—â—compted trew nobilitie which adorâ—â— the mynde with good maner and beâ—â—â—uiour It is not the honour of thy stoâ—â—â— but the Nobilitie of thyne owne myâ—â—â— that shal make thee acceptable in the 〈◊〉 of God The nobilitie which perteyneth to 〈◊〉 bodie is not thyne but theirs from 〈◊〉 thou receyuedst it but the true nobilâ—â—â— in deede whiche is thyne owne proâ—â—â— vertue can neyther be gyuen thee 〈◊〉 taken from thee VVhat merite oughâ—â—â— thou to haue for that which other do◠〈◊〉 for thee VVhat prayse mayest thou â—â—â—thelie looke for of that thinge which 〈◊〉 doest inherite by thine auncesters 〈◊〉 nobilitie of thyne auncestors cometh 〈◊〉 â—â—neration but the nobilitie of vertue â—â—meth of thyne owne proper worke and â—â—bour holpen forwarde with the grace of â—od without which thou canst doe nothâ—â—ge This nobilitie is properlie thine From a bitter roote proceedeth often a â—â—uite pleasant and delectable to the tast 〈◊〉 likewyse of a base meane stocke may â—roceede an honorable a noble of spring â—elighting in vertue and the loue of God â—ut many because they be borne of noble â—milies take thereby the more liceÌ„tious â—â—bertie to be them selues vaine and arroâ—ant His glorie sayth Ose is in his noble â—irth and conception and so of our birth â—â—roweth vanitie And those thinges which â—â—ey sholde take to stirre them the rather â—o be vertuous they take occasioÌ„ by them 〈◊〉 be the more vaine and light The nobiâ—â—tie of their discent should inforce them 〈◊〉 folow the vertue of their Auncestours There nobilitie sholde be vnto them as 〈◊〉 oth of inheritance for to bynde them â—ith all perpetuallie to folow the vertue â—f their predecessors And those whiche â—re not such in deede be as it were monâ—â—ers nothing at all resemblinge their paâ—eÌ„tes Neuer vaunte thy selfe to the world â—f thyne auncestours thy selfe being so â—arre degenerated froÌ„ theÌ„ for thou doest â—yue to them that doe heare thee greate â—estimony of thyne owne follie It is good for thee to consider with â—hy selfe what accompte God maketh of the nobilitie of Parentages He chose to be king of Israell being discended 〈◊〉 the meanest familie and the least tribeâ— all that whole people he made more aâ—â—compt of the value of the person then thâ— honour of the familye VVhen he caâ—â— him selfe into the world he chose no nobâ—â— men to his disciples but the poore seâ—â— fisher men Our redeemer hym selfe allthough he were both a kinge and a greate Lord yet in confounding of them that made 〈◊〉 much reckenynge of such vayne tytle he wolde hym selfe be called a Pastor 〈◊〉 Shepherd It is a thing to be reprehendâ—â— in them that curiouslie seeke out the meâ— honorable titles that any of all their aâ—â—cestors had to make of that a suâ—naâ—â— to them selues Dryue from thy mynde 〈◊〉 such fansies and dreames Remember 〈◊〉 thou art as thy forefathers were earth 〈◊〉 ashes and the wormes will no more spâ—â—â— to eate of thy flesh then they haue done 〈◊〉 those that haue begotten thee The nobâ—â—litie that thou hast of inheritance froâ— them is mortalitie and corruption These may well be the armes that thâ—â— mayest set vp in thy shield not so much 〈◊〉 thyne howse as in thyne harte let it 〈◊〉 alwayes a glasse for thee to see thy selfe 〈◊〉 And yf this be well rooted in thy mynde yt will expell all thy vayne and ydle thoughtes â—HAT RICHES BE AS IT vvere certain snares to catch them vvithall that are in loue vvith them and are content to be made slaues vnto them And therefore they ought of a christian man to be dispised and contemned and in the steade of them the stable and suer riches of heauen are to be esteemed vvhich be full of euerlasting comforte CHAP. 18. IF riches abound set not thyne harte vpon them sayth the Prophet The true seruante of Iesus Christ oughte greatlie to haue in hatred those thinges that myght seperate â—ym from the loue of God Vayne must â—eedes those riches be that haue so vayne 〈◊〉 end The riche men haue slept their â—â—eepe and haue founde nothinge in their â—andes when they awaked agayne That thinge must needes be vayne â—hich seperateth vs from God which is â—ur most desired end Happie is that riche â—â—an that is founde without spot and hath â—ot folowed after gold nor put his trust in â—is heapes of money VVho is he that we may prayse hym For it is thought almost a rare thinge amongest men to seperate them selues cleane froÌ„ the loue of money and riches Euerie rich man is commonlie eyther nought hym selfe or heyre vnto them that were nought The falcon when shee is too full will not once knowe her maister The prodigall sonne perceyuyng hym selfe to be growen riche welthie wolde not abide in his fathers house but afterward being nipt with neede and brought into necessitie he conuerted and turned backe agayne to his fathers house from whence he came Riches did seperate him from God pouertie brought hym home agayne If thou wilt geue thy selfe whollie vnto God thou must put quite away from thee all wordlie busines and earthlie loue and affection Thou trowblest thy selfe aboute many thinges But it is onelie one thing that is merelie necessarie for thee If thou fyndest out that one thing thou shalt auoyde all sortes of vayne earthlie thoughts VVhen our first fathers liued in state of innocencie all occupyed in the spirituall consideration of God they so much forgat their bodelie estate that they were neuer ware that they were naked But when they had once entred into sinne they straight waies attended vnto bodelie thinges and knew them selues to be naked The Apostle Saincte Paule being rapt vp into the thirde heaueÌ„ saied that he knew not whether he were there in his bodie or without it for because they inteÌ„d not to any thing of the bodie whiche are lifted vp into heauen to beholde heauenlye thinges The care that they haue aboute spirituall thinges maketh theÌ„ to forget these worldlie thinges Not to be troubled with the care of the world is trew care in deede And not to be wise in wordlie matters is perfect and true wisdome The disciples of christ being occupied in the doctrine of their maister tooke no regarde of exterior thinges and therefore they sat downe at the table with vnwashed haÌ„des But the ydle Pharisies tooke greate care of those small matters VVhich declareth well vnto vs that the care which the seruantes of God haue is farre different froÌ„ the care of wordlie folkes The seruantes of the world being still occupied in small matters haue neuer any regarde vnto any greater They spende so much tyme in prouidinge and caringe for the body that they haue no tyme lefte them to spend in prouiding for the soule VVorldly thoughtes and cares be the children of riches and the occupations and busines which they bring with them doe
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
it most of all The true peace of harte is neuer obteyned by the louers of this world Loue God and thou shalt haue lyfe Deny thy selfe and thou shalt haue the true peace But who is he that getteth perfect peace in deede He that is humble and lowlie of harte Purge thyne harte from all malice and thou shalte haue the true and happie peace Learne to conquer thy selfe in euerie thinge thou shalt haue the inward peace of the mynde Breake of thy disordinate appetites take away thy vayne desires and dryue from thee the vnsatiable loue of the world then shalte thou lyue at peace and quyetnes No man shall then trouble the nothinge shall molest the but thou shalt enioye the sweetenes of spirite find euen Paradice here vpoÌ„ the earth Nothinge can happen vnto a iust man that may gyue hym any perturbatioÌ„ Thine owne proper passions be they that make warre agaynste thee And when thine enemyes be within thee why coÌ„pleinest thou of those that are without thee A greate Lorde is he that can coÌ„maunde hym selfe The dominioÌ„ of our owne will is of wonderfull power effect may doe more theÌ„ all the kings Emperours of the earth who can by no meanes make their enemyes their frendes as your will can doe being disposed therevnto in subiectinge our vnrulie appetites vnto the sweete rule of reason The vearie cause why iniuries â—duersities and all kynde of other tribuâ—atioÌ„s annoy thee so much is because thou â—oest seeke how to flie awaye from them to escape them Thou proclaymest open â—arre against them accoÌ„ptest theim for â—hy enemyes whiche causeth them to â—orke the al thee displeasure they can But â—f thou faule in league with them and â—egynnest once to loue them they that â—efore did gyue thee muche trouble will â—fter gyue thee as much comforte Sainte Andrew reioyced in his Crosse that glorious father Sainte FraÌ„cis called â—nfirmities his sisters whereby we may see â—ow these and other holye men reioyced â—n those tribulations which doe so muche â—ffeÌ„d thee They loued that which thou so â—uch hatest And doe thou loue that which â—hey loued synce it lyeth in thy power â—hou shalt theÌ„ find coÌ„fort in thy tribulatioÌ„s â—s they did If in suffering tribulatioÌ„s thou â—indest the payne greuous vnto the compleine not of theÌ„ that persequute thee but â—ather of thy selfe who hauing free libertie â—n the to loue persequutioÌ„ wilt not loue it Thou must conforme thy selfe to Iesus Christ and loue his Crosse and Passion Resigne thy selfe wholie to hym and loue that wihche he loueth and then shalt thou finde coÌ„forte sweetenes in those thinges whiche now thou takest to be vnsauorie Enter into thy selfe and destroy within thee all thy passions and worldlie desires and thou shalt not haue cause to coÌ„pleyne against any man And yf any thinge seemâ— greeuous vnto the make the reuenge vpâ—â— thine enemyes within thee that doe affliâ—â— thee and neuer compleyne of those enemies which are without thee since they caÌ„not hurt thee but by thyne owne consent Like as the moth bred in the cloath coÌ„sumeth the selfe same cloth wherein hâ— breâ—deth And in like maner the woormâ— eateth vp the wood which broughte hyâ— furth ingendred hym euen so these heâ—â—uie cares whiche so much aggreeue thynâ— harte growe in thee of thyne owne concupiscence They take their norishement iâ— thee at last doe coÌ„sume thee playeng thâ— vypers with thee which eate their way owâ— of their mothers belly which bread them Oh in what peace shouldest thou rest 〈◊〉 thou wert verelie mortefied Trew is thâ— sentence whiche sayth That no man is huâ—â— but by hym selfe The greatest enemy which thow hast iâ— thy selfe All that is good in thee consisteth in the vertue of thy mynde to whiche nâ— man can doe harme allthowghe he takâ— away libertie honour or riches And persequutions doe not onlie noâ— hurt thee but also gyue matter of merite Now yf the glorie of a christian be the crosse of Iesus Christ imbrace it and theâ— shall none trouble thee nor hurte thee buâ— thou shalt obteyne the true rest and quietnes of mynde and lyue euer after contentedlie and peaceablie â—Y THE LYFE AND DEATH of our Sauiour Iesus Christ it is plainly perceyued vvhether the honour and riches of this vvorld ovvght to be esteemed or no VVho being hym selfe vearie true god both by his example and doctrine teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay CHAP. 3. BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle let all thy labour and studie be to conforme thy lyfe to â—he lyfe of our sauiour If wee had no other reason for to coÌ„demne the vanities of the world with all yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all It were shame for vs to lyue in pleasure and delight our great captayne Ioab liâ—ing in great daunger and ignominie There is not any souldier which seeth his captayne die before his face but that he will willinglie also put hym selfe to the daunger of death forgetting all his former pleasures and delightes If thou seeke for honour when thou seest thy Captayne generall lyue alltogether without honour iâ— is a greate token that thou arte not of his bande And sithence thou reputest thy selfe for a Christian thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in Many be they which call them selues Christians but there be but few of those whiche folowe the lyfe of Christ in deede in name they agree all together but in conuersation and behauiour they be verie farr coÌ„trarie If the lyues of many Christians were tried and compared together with the lyfe of our redeemer as the woorkemaÌ„ tryeth his woorke by a lyne to finde out the crokednes thereof It would soone appeare veary manifest how much our hartes were gone away froÌ„ the true leuell in the which God did once rightlie settle vs towardes the loue of those thinges whiche he would haue vs to despice and contemne VVhome thinkest thou to knowe more God or the world Now if thou thinkest that God knoweth more Behould how he chooseth pouertie and a moste base kynde of lyfe And this suffiseth for thee to know how much thy lyfe is out of square Thou goest cleane wyde from the true pathe oâ— heauen yf thou doest disordinatlye seekâ— after the honours riches of this world If the worlde had bene good and thâ— â—onours riches thereof profitable our holie redeemer woulde neuer haue commaunded his disciples to despise them In â—he litle esteemynge of hym selfe whilest â—e liued here and in the greate austeritie â—f his owne lyfe our Lorde did teach vs â—ow litle wee ought to make accompte of â—hese worldlie thinges The hard maunger in whiche he was â—yed after his
OF GOD exceedeth all the depth of mans vvisdome the vvisdome of the vvorld being foolishenes before God and by the contemnynge of the vvorld is that other vvisdome gotten CHAP. 34. IF any be wyse amongest you let him be as a foole to the intente he may be wyse this sayeth the Apostle There is not a higher poynte of wisdome then to become a foole for Christ. The wisdome of God which consisteth in true mortification and denying of our selues the worlde taketh for foolishnes The wyse man sayeth I am the most foole of all and the wisdome of men is not with me The children of this worlde be wyser then the children of light And therefore sayed the wyse man that the wisdome of men was not with him but the wisdome of Christ which the worlde esteemeth follie The wisdome of Christ exceedeth all our vnderstandinge and therefore the worlde calleth it follie as we call commonly all that follie which exceedeth our capacitie The Captayne in the fielde sometyme so oâ—dreth his armye and setteth so his battayle in array contrary to the common custome that the souldiers vnderstanding nothing thereof doe take the enterprise for vayne and the Captayne for a foole And because the wisdome of God exceedeth all our capacities it is called follie As the wyse man saide in the person of worldlie folke The sonne of Iustice hath not shined vpon vs. He speaketh not here of this materiall sonne whiche shineth both alike aswell vpon the iustice vniust But they were not lightened from aboue with the light of his highe celestiall wisdome because the weake eyes of mans vnderstandinge can not endure to beholde the great light of gods wisdome All the while that Moyses was in Egypte he was both wyse and eloquent with all but when he was to speake vnto God him selfe he confessed his insufficiencie of speach for before God the wisedome of man becometh starke dumme Salomon was a vearie wise man but comparinge his wisdome with the wisedome of God he called him selfe the most foole of all others This is greate wisdome in vs to despise the world for god He knoweth much that knoweth how to saue his owne soule and he his onlie wise for all other are but foolish and ignorant In the true despising of our selues consisteth the altitude of Christian wisedome And before this high wisedome is euerie great knowledge verie perfect ignorance All though thou wert neuer so perfect in al the liberall sciences what profiteth it thee yf thou be ignorant in thyne owne estate That exterior knowledge is to be accompted no knowledge in deede Happie is that soule that is replenished with the wisedome of God and perfect happie is he that seeketh to be wise before God and maketh no accompte of the wisdome of this world One droppe of this wisdome of God is more worth then all the huge Seas of worldlie wisdome In this schoole must thou studie day and night seeking for true mortification The more that thou hast of true perfect knowledge the more ignorant thou shalt be towardâ— the world and as it were one deade in it Iacob after he had wrestled with the Aungell remayned lame of one of his legges and was after called Israell whiche is as much to saye as man that seeth God and so he that seeth knoweth God must be lame outwarde to the world If thou doe see therefore worldlie meÌ„ goinge carefullie and diligentlie to get honour and worldlie riches doe not thou marueyle thereat yf they goe not lamelie nor haltinglie aboute that busynes for they haue but a small knowledge of God The iust men that doe see God as Iacob did throughe the knowledge that they haue of our Lorde are as it were lame in the knowledge of earthelie thinges And those doth the worlde thinke fooles because they be wyse before God VVhen the superiour and cheefe parte of thy soule is ful of the wisdome of God by thy firme fixing of thy mynde therevpoÌ„ it fareth by it as by the moone which in the coniunction thereof with the sonne is so fullie possessed with the beames and light thereof that it casteth no parte of her owne lighte towarde the earth No more the soule of man being fixed vpon the loue of God and fast ioyned therevnto can haue any light lefte in it to cast or to bestowe vpoÌ„ the earth or earthly thinges but hath that parte cleane emptie that sholde looke that waye The foole sayth Ecclesiasticus chaungeth like the moone for leuing the diuine light and the cleare shynynge of the sonne of iustice doth wholly conuerte hym selfe to the inferior thinges of the earth This worldlie wisdome is comfounded by the wisdome of Christ. The serpent of Moyses deuowred all the serpentes of Pharaos magitioners So doth the wisdome of God swallow vp and consume all the wisdome of the world In the olde law God promysed riches and such thinges as men naturallie doe desire in the world but there were at that tyme very fewe that wolde turne to the Iewysh religion the verie true worship of god But when our sauiour of the world came promysed vnto men persecuâ—ioÌ„ afflictioÌ„ which men doe naturallie hate all the world was conuerted vnto God The wisdome of God is of that force that it tooke the vearie weakelinges of the worlde to conuince the stronge and the ignorant to confute the greatest learned vnto the wisdome of God all thinges are subiect And they that called them selues wyse were the most fooles of all sayth the Apostle This wisdome wold the diuell take from thyne vnderstanding as Amon wold pulck out the right eyes of the Israelites which is the knowledge of heaueÌ„lie thinges The eyes of a wyseman be in his head which is Christ hym selfe for the wysemaÌ„ seeketh to knowe God and in that knowledge doth exercyse hym selfe and take delight according to the sayinge of Sainct Paule I confesse that I knowe nothing but Iesus Christ and hym crucified Behold and reade in that booke and let all thy exercise be in the reading of the Passion of Iesus Christ to the intent that by thy knowing of hym here in earth thou maiest afterward perfectlie knowe hym in heaueÌ„ OVR LYFE IS SHORTE AND passeth avvay like a vvynde And it is lesse also then yt seemeth to be for yt is no perfect lyfe but a shadovv of the lyfe to come CHAP. 35. THE dayes of our lyfe be shorte sayth Iob they passe away like flowers and our yeares consume away like dewe vpon the face of the earth And S. Iames sayth That our lyfe is but a vapor which soone appeareth and in a moment is gone agayne And like a clowde in the ayer which as soone as the sunne shyneth is dispersed This life so much esteemed amongest men seemeth for a tyme to make a statelie shew and to carrie greate countenance in the world abroade but what it is in truth may easlie appeare by the
not returne vnto vs agayne but wee shall rather goe vnto theÌ„ They were pilgrimes and straungers here on the earth as wee are now All that they had they haue left behynde them and so shall wee doe also They are gone and passed away like a shadow so shall we passe away also O how soone each thinge passeth away There is scarselie any memorie left of any of the great meÌ„ of the world euery thing is coÌ„sumed by tyme. God is he that onlie is stable permanent all other thinges as frendes companyons pleasures and pastimes haue soone an end All these doe soone fayle within a while shall one of vs be seperated from another And the tyme is not long to in which wee shall be eaten vp by wormes and turned into dust and ashes Each thinge passeth and consumeth away with tyme. It is vearie vanitie to esteeme of these soone slidinge thinges of the world as yf they shold haue any long continuance here Shall wee happelie be better remembred then those that are gone hence before vs Are wee better then they It were suerlie small wisdome for any of vs to thinke that there shold any better memory be made of vs then of those that are gone hence before vs. Open then thine eyes thou that puttest thy confidence in the world And behold both greater richer and more noble then thou arte of whome there is not now any memory left It is vanitie then to make any accompt of the memorie of this transitorie worlde Euerie thinge hath an end Euerie thinge passeth away with tyme euerie thinge hasteneth toward his end and tendeth toward his consummation euerie thing is full of vanitie and corruption The loue of God is that which onelie lasteth and endureth for euer for the glorie of this world endureth but for a blast HOVV GOOD AND DILIgeÌ„t seruice so euer a man doth vnto thâ— vvorld yet doth the vvorld neuer remember it neither vvill it knovv hyâ— that serued it But vvill calle vvell to mynde and haue in remembraÌ„ce thâ—se that misused and euill intreated it CHAP. 7. THE foole knoweth nothing sayth the wyse man the wordlie men trauaile to get the honour of this world which wheÌ„ it hath forsaken them agayne it will scarseliâ— knowe them A greate frend was Dauid to Naball and much had he done for hym in the tyme of his good estate But when Dauid was after fallen into necessitie he wolde not so much as know hym But aunswered Dauids seruantes when they came vnto hym who is Dauid Or who is Isais sonne Shall I bestow my sheepe and my goodes vpon one whome I knowe not Many a day had Dauid conuersed before with Naball whereof he was now so forgetfull that he asked who he was Naball signifieth as much as foole as the storie telleth and it is a very playne figure â—f this vayne and foolish worlde which is â—ubiect to so much vanitie and mutability â—or after much labor bestowed in the serâ—ice of the worlde by the faythfull serâ—antes and folowers thereof when they â—ooke againe for any rewarde of their serâ—ice it refuseth quite the knowledge of â—hem and playnly sayeth that it knoweth â—hem not They bestow greate trauaile in â—he seruice of it both day and night and â—et must forgetfulnes be all their rewarde â—t the last This vnthankefull world is lyke vnâ—o an inne keeper whom his geste goeth â—bout to take acquaintance of telling him â—hat he hath bene long his gest and hath â—odged many a night in his howse but he â—efuseth his acquaintance and telleth him â—gayne that he knoweth him not neyther â—an he keepe any reckening of so many as â—oe passe by that way Men spende all their tyme in seruing â—he world and at the last they are demaunâ—ed who they be as though they had neâ—er seene them before we doe all both good and bad passe through this worlde â—â—ke pilgrimes and trauaylers and commonly most men doe vse to inuite straungers as they passe by the way And euen so doth the worlde play by them he gyueth â—hem curteous wordes and good enterâ—eynment to make them delighte in his company and to serue him dilligently in â—ll kindes of vanity after that he laugheth them to scorne and shaketh them 〈◊〉 as though he had neuer bene acquayntâ—â— with them before It were good for euery man to eâ—â—ter into an accompte with him selfe aâ—â— see whether he haue not bestowed moâ—â— vpon the worlde then vpon Iesus Chriâ—â— VVhat so euer thou haste bestowed vpoâ— the world thou mayest well thinke it leâ—â— for after a shorte space being past thoâ— shalt finde how thou arte cleane forgotâ—â—â— and out of minde and if thou wilt needâ—â— be remembred at his handes and haue iâ— to know thee agayne thou were beste 〈◊〉 handle it hardly and set nothing by it 〈◊〉 thou beatest thyne hoast well fauoredâ—â— as thou passest by the way he will not foâ—â—get thee agayne in twentie yeares after And that is all the cause why the world forgetteth not good and holie men whicâ— liued here in the world because that thâ— set nothinge by it nor cared not for iâ— Those that make much of it It forgetteth and remembreth onelie those which conâ—temned it Handle it hardlie and it wiâ—â— neuer forget thee And the lesse that thoâ— louest it the more shalt thou be beloueâ— of it Of his frendes it is forgetfull and 〈◊〉 faythfull folowers will it not knowe at alâ— O how many haue passed through thâ—â— worlde with greate triumphe and honouâ— the names of whome be scant knowen 〈◊〉 this day neyther is there any more menâ—tion made of them then yf they had neuâ—â— â—â—ne borne and no more are they knowen 〈◊〉 the world then yf they had neuer bene 〈◊〉 the worlde Let all thy care be to loue God onelie â—â—d to serue hym for he knoweth well all â—â—s owne sheepe whome he meaneth to â—â—nducte to his pleasant pastures of Paâ—â—dis and euerlasting glorie THIS VVORLD IS LIKENED to a tempesteous Sea in the vvhich our Soules are tossed and turmoyled vvith infinite daungers from the vvhiche there is no vvay to scape but by retiring into the harborovvgh of peÌ„nance CHAP. 8. THOSE which sayle on the seas doe tell of many daungers that they haue passed sayeth the wise man The daungers of the seas be so greate and so many that no man is able to reporte them but he that hath proued them The nauigatioÌ„ which we make through the tempesteous waues of this worlde is so much more daungerous then the other as it gyueth greater impedimentes to the sure reste of our soule which it expecteth in heauen then the other doth or can doâ— to the obteyning of a sureâ—porte in earth The waters of this world be bitter so are all worldly consolations In this sea doe the great men lyke vnto great fishes eate vp and deuowre the little the waueâ— thereof be neuer at any rest but allwayes mouing and working vnto the which the
did he loue her that rather then he wolde displease her he wold be taken and made a seruile prisoner for euer And so was his fond loue the cause of his fowle falle by meanes whereof he was led shortlie after to his death and so was his light crediting of false lyeng wordes made his confusion VVho doth holde thee now in the seruice and bondage of this world but thy light creditynge of his false lyes and flattering wordes whereby at the first thou wert brought vnto this estate which yf thou hast not good regard vnto 〈◊〉 thou mayest happelie be vsed at the last as Sampson was by that false lyeng Dalida Doth it not appeare in the storie how the first thing that they did vnto Sampson after his taking was the plucking out of his eyes And thou which the world taketh into his seruice what arte thou but made blinde thereby As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with to the end that they may not perceyue the paynefull state in which they lyue nor know how sweete the yoke of Christ is Oh how much is it better for thee to reigne with God by seruing of hym then to lyue in the world and suffer extreeme bondage Thou mayest wel see heere now how the world doth vse all those which doe serue it shake of therefore from thy necke the most heauie yoke thereof and put on the most sweete and easie yoke of Iesus Christ. THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld vvherein so little svveetenes is to be fovvnde and that but onelie in apparence doth gyue vs easelie to vnderstand hovv heauie the yoke of his bondage is and hovv much it is to be eschevved CHAP. 11. COME vnto mee all ye that doe trauayle and be laden I will refresh you sayeth our lord The louers of this world sayeth God allmightie doe goe aboute like men that are laden and carrie heauie burtheÌ„s aboute them The world doth gett all that which it â—rauayleth for with trouble and busines and with feare doth enioy it with greefe forgoe it agayne It is writteÌ„ in the Apocalips That thei which had adored the beast neuer had rest which they in deed can neuer obteyne which doe adore their beastlie appetites Little childreÌ„ doe runne vp and downe all day blowing of a fether in the ayer and sometyme they hurte theÌ„ selues by falling but they are to be pardoned because they be without iudgement But thou that art a man of reason and of perfect age art worthie of much reprehension yf thou sholdest runne and take payne after the vanitie of this world the vayne blastes of false honours and riches Thou seest not where thou settest thy feete Thou knowest not the daunger in which thou liuest Thou considerest not the trauayle that thou endurest nor wherefore thou doest endure it which yf thou diddest weygh well thou sholdest fynde all that thou seekest and laborest for here to be in effect nothing VVhat profit doe the little children gett in runnyng all day after a fether they are wel weried for their labour And proffit or commoditie haue they none but sometyme perhappes a good knocke on their head by reason of some fawle that they take And wheÌ„ death cometh that must make an end of thy paynefull lyfe wherein thou haste serued the worlde thou shalt haue no other reward for thy paynes but new sorowes agayne VVhosoeuer will lay siege to a towne will first looke well that the expences of the siege exceede not the comoditie that he shall gett by wynnynge of the towne And yf thou woldest but consider what the seruice of the world doth cost thee thou woldest soone leaue of thyne enterprise If in thy worldlie consolations thou fyndest sorow thou must not marueyle thereat for it is a sower crabbe therefore no marueyle that it setteth thy teeth on edge God sayth I will compasse thy waye aboute with thornes The pleasant orchardes be sett aboute with sharpe thornes because no man shold come at the fruyte These thornes sayth our lord be the cares and loÌ„ginges after riches These hath God layed in our way to the intent that when wee shold see with what payne those fruites be gotten wee shold be affrayed to meddle with them Amonge all our pleasures here God hath planted sorow and remorse of conscience because wee shold not haue any earnest desire or longing after theÌ„ Among our prosperities hath he put much bitternes because wee shold not loue them And synne is allwayes the torment of hym that commytteth it The greefes and the felicities of this preseÌ„t world doe goe allwayes accompanied together If thou doest loue the gooddes of this world thou must needes be subiect vnto much trauayle care for them for when thou hast thâ—m thou wilt be affrayed to loose them But yf thou be disturbed in the quyet possessioÌ„ of theÌ„ then doest thou suffer some trouble presentlie by them which God doth suffer allwayes to falle vnto thee that thou mayest set thyne whole loue vpon hym remoue it cleane away from these vanities of the world God hath appoynted this for a medecyne to temper our disordynate appetites withall But this world hath such a greedie sorte of seruantes folowing it that they will not stick to runne through the thornes all imbrewed with their owne blood for to gather of this fruyte Oh how many are there at this day like vnto those who for the satisfying of their vnruly appetites and for the wynnyng of some fonde pleasure doe suffer greate greefe and remorse of conscience and doe bringe their lewde desires to effect allthoughe it be with neuer so much losse and hynderance to their sowle And all this labor doe they take for to please their senses without any recoÌ„pence at all agayne for their paynes If thou diddest but consider with what preiudice to thy conscience thou diddest buy all this short delight thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world The seruice of the worlde is a deare seruice It is an hard yoke and an importable burthen Christ calleth all those vnto hym that are weried with carying so heauie a burthen on their backe as the heauie yoke of the world is And when he fyndeth that thou art weryed with seruinge of the world and that thou doest playnlie perceyue all thyne owne defects Then doth Iesus Christ call thee as one being then best disposed to come vnto hym He that doeth not first hate the vanitie of this lyfe will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe to be but a vearie vayne follie thou art not meete to folow Christ. Therefore Christ our redeemer calleth not those that doe thinke this worldlie yoke sweete but those that doe take yt as an heauie burthen are growen werie of it And so much lesse payne as thou findest
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
mee in I wil enter and suppe with hym and he shall suppe with me likewise VVith such like woordes doth God prouoke the synner knockinge at the dore of his soule Here doth small curtesie appeare yf our Lorde shall knocke at our harte and not be suffered to enter And when he desireth but the coÌ„sent of our harte it will not be graunted vnto hym If it doe seeme small good maner vnto thee to let thy frend tarrie longe at thy dore knockinge before he be let into thy house howe much more worthy of blame arte thou if thou let God almighty stande knocking at the dore of thy soule and gyuest him no entrance in He speaketh here conditionallie saying If any man will let me in by the worke of his free will whereby it lyeth in his handes eyther to consent or not to consent And yf he doe enter and come in vnto thee it is but for thy help and benefite synce he sayeth that he will suppe and rest with thee He bringeth the meate with hym will not suppe with thee at thy charge He doeth not by thee as the poore sowler doeth by the partridge who inuiteth hym to supper because he may feede on hym which is the vearie propertie of the deuill who inuited poore father AdaÌ„ with the fruit of the forbidden tree to make a praye of hym afterwarde according to the sayng of Iheremy the prophâ—t Myne enemyes haue hunted after me and at last haue taken me as yf I had bâ—ne a birde VVhat are worldlie pleasures aboundance of riches and desire of honors but a bayte layed by the deuill to bring vs into his snares VVheÌ„ he maketh much of thee then doth he hunt after thee If thou be not warie and considerate in taking any thing at his hands thou wilt soone be takeÌ„ vp in the nettes of his deceytes But contrariewise God inuiteth vs intending nothing nor seekinge any thing of vs but to doe vs good and to helpe vs. And allthoughe that the voyce of his calle be sweete and pleasante yet is not he harkened vnto nor any aunswere of admyttance gyuen vnto hym because the loue of the world hath closed vp the dores of our hartes The noyse that the worlde maketh in the soule of a synner is vearie lowde and shirle And wheÌ„ there is much noyse within the house he whiche knocketh at the dore cannot be heard The spirituall crying is the earnest desire of the soule and the prayer that is made with effect force of the mynde Moyses prayed and neuer moued his lippes and God asked hym wherefore he cried Anna the mother of Samuel the prophet prayed in the temple and neuer opened her mouth and yet sent shee most effectuall prayers vnto God allmightie Our lord heareth the desire of the poore and his eare hath harkened to their prepared petitioÌ„s sayth the prophet Dauid The loue which is borne to the thinges of this world doth make a great sturre and noyse within the inward partes of the harte The desires of honor doe neuer cease cryinge out The appetite of reuenge and the greedie desire of money doe make a contynuall clamor within the hart of man It is no marueyll then that God is not heard in that house where so many cryings out be of all disordinate appetites And one greate inconuenience is this that when thou hast once gyuen thy consent to all thy vayne desires and let them haue all their owne will yet will they neuer coÌ„sent to let thee be quyet but will still be asking and crauing for more as yf they had neuer had any thing of their desire before The couetous worldlie men allthoughe they doe get that which they doe desire yet are they neuer contented therewith The remedie then that thou hast for to heare hym which knocketh without is first to quyet all that troublesome people that doe disquyet thee within Let not thyne appetites haue their will for then shalt thou neuer be quyet nor haue any rest Resigne vp thyne owne will and doe away thyne affections and then shalt thou soone haue silence Content thy selfe with that which thou hast considering the shortenes of this lyfe and the greate pouertie and humilitie of Iesus Christ and so shalt thou make all thy disordinate appetites to be in peace and tranquillitie Dryue from thyne hart the loue of the world and reduce thy selfe to a quietnes and theÌ„ shalt thou heare the swete inspiration and pleasant voyce of Christ Iesus Put from thyne hart the cares of this world and then mayest thou saye vnto God with holie Iob. Thou wilt calle me and then will I make answere vnto thee HE SHEVVETH HERE BY sundrie examples out of the olde testament and many authorities of the olde and nevv testament both hovv the good are allvvayes persecuted and the vvicked are fauored esteemed CHAP. 22. IF ye were of the world the world wold loue you as those which were his but because you be not of the world the world careth not for you sayth our Lord. It is no new thinge that the wicked sholde persecute the good and the seruantes of the world the seruantes of Christ. So did Cain persecute Abell Ismael Isaack Esau Iacob The brethreÌ„ of Ioseph persecuted Ioseph Phenenna Anna Saul persecuted Dauid Iesabell Elias Because the lyfe of good men is as it were a secret reprehention of the euill doing of those that be noughte It is a naturall and an ordinarie thinge in this lyfe that wicked men and synners sholde persecute those that are iust and good Iob sayth that the holie men in this lyfe be like children that be borne before their tyme because they be sodaynlie as it were secretlie hidden and buryed out of the way for because they doe not meddle nor busie them selues with the thinges of this world But the wicked be the lyuelie children of this world and for such they doe shew them selues by their dealing in the world The theeues which doe breake by nighte into the house to robbe the first thinge that they doe after they be entred the house is to put out the candle to the end that they may robbe without beinge seene Euen so play the wicked in seeking to darken the fame of those that by their vertue and Iustice doe shine like bright candles in the world for they which doe euill doe allwayes hate the lighte Dauid reioyced in spirite and daunsed beâ—ore the Arke of our Lorde and strayghte way Nicholl his wyfe began to scorne at him therefore for it is alwayes the custome of the wicked to scorne at the workes of those which be vertuous The people which inhabited within the country of Iury after the transmigration of the Iewes thence vpon their returne thether agayne wolde not suffer them to reedify the temple but gaue them all the impedimentes they might to hinder their worke which is the very facion of worldly men at this day to hinder all those good
contentement in thinges that be created for in them shalt thou neuer finde it All that is in the whole worlde is but little for our reasonable soule That vessell which is able to conteyne God hym selfe can neuer be full vntill that God hym selfe doe fill it The cause whereof is the vanitie of these worldlie thinges The thinges that be of their owne nature vayne as all these worldlie thinges be doe so occupy the place wherein they be that for all their being there the place remayneth emptie still and golde doth no more satisfie the soule then wynde doth satisfie the bodie The desires of our soule can be but little satisfied with all that is on the earth to be desired because the desires thereof be infinite and without the compas of any measure or boundes Therefore in this lyfe wee haue no other remedie but to take away the desire of the thinges of this worlde If a man were so madde that he wold needes flie vp into heauen it were but an euill remedie to deuise for hym all such thinges as were necessarie to further his enterprice forwarde It were much better to consider the meanes how to make hym leaue it of and to put that imagination out of his heade since it is a thinge impossible to be broughte to passe After this manner must thou applie the remedie to all thy greedie desires and thirsting after honors and riches alwayes perswading thy selfe that it is vnpossible for thy soule to be satiate with any thinge that is conteyned vnder thee cope of heauen This is all the remedie that thou hast to take away these vaine desires of thyne for it is more easie for a man to haue wynges and to flie aboue the cloudes then to haue thy desires fullie satisfied with the pleasures of this lyfe These temporall goodes be but as an 〈◊〉 matter to set our desires on a fire As it were a madnes to adde more wood to the â—â—re for to put it out withall so is it as greate madnes for vs to thinke that wee can put out the fire of our desires with the drie wood of these worldlie delytes The principall cause and reason thereof is because that none of the goodes of this lyfe can haue any conformitie or agreement with the nature of our soule God hath made vs for hym selfe and our harte is neuer setled in full quyetnes vntill that it rest whollie in hym God hath gyuen vnto all thinges certaine prescribed rules answerable vnto their owne natures It were against all rule of reason to feede an horse with flesh and a lyon with grasse because it is not agreable with their natures And our soule beinge a spirite how shall it be satisfied with corporall thinges Golde and our spirite be nothing like together neyther any thinge that the worlde bringeth forth or gyueth hath conformitie with the nature of the soule Vnto some creatures as vnto the Camelions it geueth ayre to mainteyne them withall wherewith the proude men doe seeme to be maynteined also but yet the soule is no Camelion Vnto some other it geueth Iron to lyue withall as the Oysteriges vnto which it seemeth that couetous men haue some conformitie Some be fed with filthines as the fleshlie and carnall folke and to some it gyueth poyson for their foode as vnto the enuious persons But because all these thinges be earthlie and haue no agreement with our soule it can not bâ—â— susteyned with earthlie thinges onlie gâ—ace and the gyftes of the holie Ghost as thinges spirituall can gyue sustenance strength to our soule And although that pride and enuy and all other vyces be thinges in their kynde spirituall yet foloweth it not thereon that they be the foode of our spirite for their be many corporall thinges which be not the sustenance or foode of our bodies The reason is for that God is onlie the foode of our soule and not any other thinge in the world beside He hauing so ordeined it in our creation that our soule sholde not be satisfied with any thing but hym selfe If thou shouldest curiously aske whye bread doth nourish our bodies not poyson there is no other reason to be gyuen thee therefore but that bread is agreeable to the nature of the body and not poyson And euen so is it by our soule for as much as God is the naturall foode thereof if it be fedd or nourished with any other thing but God it is enough to make it to starue for hunger This spirituall foode hath also this aduauntage which our bodely nourishment hath not for that our bodely sustenance engendreth still a satietie and loathing in them that doe take of it but the soule enioying once heauen and hauing the fruition of God may both haue satietie without lothsomnes and yet haue withall an hunger vnto God so as the satietie or fullnes quencheth not the desire neither letteth the soule from desiring still Make not much a doe in afflicting of thy selfe to winne authoritie or credite in the world for all is but affliction and torment of the spirite seeke not after the riches and honors of this miserable world for in them shalte thou finde nothing but charge and care but turne thy selfe wholy vnto God for he is thy true foode and sustenance of thy soule that maynteyneth it and enricheth it VVHOSOEVER DESIRETH to finde rest let hym not seeke it in thinges of this vvorlde for they be all full of trouble and turmoyle but let hym turne hym vnto God and he shall enioy quyetnes and most happie tranquillitie CHAP. 4. RETVRNE O my soule vnto thy rest saieth the prophet The sicke man although he doe chaunge his beddes neuer so often yet shall he neuer finde ease vntil his paine be taken away that caused his vnquietnes Thou doest carry about with thee the infirmâ—tie of worldly loue but vntill thou cast it cleane away from thee thou shalte neuer finde any ease in all the delicate beddes of honors riches or delightes In God onely thou shalte finde rest loue God and thou shalte finde quietnes turne thee vnto him and thou shalt enioy a most perfect contentment Ionas the prophete after he was gone away from God neuer found rest he was disquieted vpon euery place on the land he fled after to the sea and being in a ship the tempest ouertooke him and disquyeted him but where God is there is no tempest he called vnto God in the whales bellie and made his prayers vnto him and so when he turned vnto him he was discharged of all his former troubles Seeke not for any rest in thinges of this lyfe thinke not to finde any perfecte ioy in this worlde for where so euer thou becomest thou shalt be beaten with many afflictions thou cariest thy infirmitie with thee thou shalte not finde quyetnes in any thing that thou louest here chaunge not thy place but chaunge thyne affection turne vnto God and thou shalte be in reste and quyetnes this is the readiest
three disciples he made â—hem goe vp from the valley to the toppe â—f the mounte Thabour where they saw â—ym transfigured VVhen thou wilt likewise ascend to â—e deepe knowledge and contemplation of God thou must despise with all thyne harte the lowe basenes of this worlde VVITH THE VVINGES OF meditation and contemplation a man ought to lifte vp his harte to loue the infinite goodnes of God for perfection consisteth in loue and not in contemplation CHAP. 16. IN my meditation is thâ— fire kindeled sayth the Prophet Dauid For to kyndle the fire of gods loue in thy will and to haue the moâ—â— perfect knowledge of God meditation and Contemplation be both most necessarie Betwixt both which there is no other difference but that meditation is an exercise more paynefull difficulâ— in the matters perteynynge to God And contemplation is more easie and sweeâ— to them that haue had the exercise thereof But neyther in the one nor in the otheâ— of them consisteth our perfection but iâ— the loue of God onlie Contemplation iâ— the worke of our vnderstanding and a waâ— and a meane vnto our perfection but iâ— lifting vp our will vnto God by vnitinâ— our will vnto his will and by pure louinâ— of hym consisteth our perfection The sweetenes of our delighte is not in contemplation but in hartie louing The vnderstanding doth not gyue sustenance vnto our soule but onlie prepareth the meate that our soule is fedde withall But â—he vnderstanding and the will together â—oe minister foode to the soule there is no â—leasant taste nor sauour in preparing that â—hich must be eaten but in eating of that â—hich is prepared Seeinge that the obiect of our will or â—hat thing which our will doth tend vnto 〈◊〉 alwayes that which is good so that noâ—hinge can be beloued but that which is â—ood or els taken for good vnder the coâ—â—r of some thinge that is good If then â—ur vnderstanding doth shew forth and â—emonstrate vnto our will the bottomles 〈◊〉 of gods infinite goodnes that will â—olde appeare to be but vearie colde â—hich wold not straight wayes burne like â—â—to another phenix with the loue of God â—hen by coÌ„templation the bright beames 〈◊〉 the sonne of Iustice shold shine in vpoÌ„ 〈◊〉 Let the winges of good and deuowte â—editation blowe the fire of earnest loue 〈◊〉 thine harte that thou mayest be renued 〈◊〉 the flame of that fire as the phenix is â—â—d thereby acknowledginge thy selfe for 〈◊〉 better then ashes and woormes meate â—eaue whollie vnto God and loue hym â—â—d to his infinite goodnes referre thy â—â—â—fe by yelding thy will vnto his almighâ—â—e will and pleasure If thou wilt haue the sweetnes of prayer and be comforted and refreshed therein by contemplation then must thou lifte vp thy will wholie vnto God that thou mayest thereby get the full fruyte of thy contemplation Some are exercised onely in the intellectuall parte and not in the affectuall parte of their will and their end is not to be kindled with the loue of God but onely to haue a curious knowledge of God by meanes whereof they be still thinking how our Lorde was borne how he lyued how he suffred and how he rose agaynâ— and other such lyke thinges of him supposing the contemplatiue lyfe to consisâ—â— onely in that but they are farre from thâ— true contemplatiue lyfe in deede if they fix their felicitie in the knowledge and pure speculation of such misteries for thâ— true contemplation must be fastened anâ— grounded in the moste effectuall and burâ—ning loue of God vnto which thou muâ—â— ioyne and vnite thyne owne will and affection so as all the imperfection of thinâ— owne mortification may be made perfect and pure through him and his loue All thyne exercises and thyne actions must be ordeyned for the true loue oâ— God and not to get the knowledge oâ— God making that the onely ende of all thy labor If thou haste gotten any knowledge of God thou must not stay there but thoâ— must proceede on therewithall to gâ— â—â—ereby the loue of God The contemplatiue persons because â—hey knowe the secretes of God as those â—hat enter into his priuye chamber are â—alled his frendes as the holy Apostles â—ere vnto whom our Lorde sayed I doe â—â—all you my frendes because I haue declaâ—ed vnto you all those thinges which I â—aue hearde of my Father But those that â—re exercised in the actiue lyfe are called â—is seruantes Contemplation is the beginning of â—lory whereby a man firste beginneth to â—nowe God and him selfe which being once gotten he falleth out of loue with this world and thereby getteh great force towarde the seruing of God HE THAT VVILL LYVE vvith Christ must first die to the vvorld the flesh and his ovvne disordinate appetites and desires CHAP. 17. FOR thy loue are wee mortified all day sayth the Prophet speaking vnto God Happy is that soule whose lyfe is Iesus Christ. To die to Christ is gaine but he must first die to hym selfe that will liue vnto Iesus Christ whilest thou liuest in this flesh thou must die to the worlde to the end that after thy death thou mayest lyue for euer with Christ. Thou shalt be quyet within if thou goest not wandering too farre abrode He that to feruentlie foloweth outwarde thinges must needes wax colde in the inward things which tend toward the loue of God Sara beinge so olde a woman that all fleshlie appetites were deade in her yet brought forth Isacke that was the ioye and the gladnes of his father And yf all thy disordinate appetites and the desires of this world be not deade in thee thou shalt â—euer obteyne the true ioy of the spirite â—or after that Sara was full mortified in â—â—esh shee brought forth the sonne of the â—pirite Christ died to the end that they which â—iue might not liue vnto them selues but â—nto hym that died for them and rose â—gayne Abraham receyued not the circumâ—ision vntill his goinge out of his owne â—ountrey I lyue sayth the Apostle but â—ot I it is Christ that liueth in me VVhen â—erode was deade Christ returned from â—gypte to Israell agayne vntill that you be â—ortified Christ will not come vnto the â—oule And to the end that Christ may enter â—nto your soules it is necessarie first that â—â—nne be deade in you that the outward â—an may lyue the inwarde man must be mortified If thou doest kill Herode Iesus Christ will come to thee The Apostle â—ayth you be dead and your lyfe is layed â—p with Christ. Thou diest when thou â—orsakest to be such as thou wast If wee â—oe liue to the spirite let vs walke accorâ—ing to the spirite sayth the Apostle And â—f you liue according to the flesh you shall â—ie and yf you will lyue according to the â—pirite you must mortifie the workes of â—he flesh saith the same Apostle in another â—lace Saul did put agag in prison when God â—oÌ„maunded hym
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