tasted the pleasures of the same but it leaueth them comfortlesse This knewe the Prophet Baruch right wel when crying out he said Where are the Princes of the heatheÌ„ such at ruled the beasts vpon the earth They that had their pastime with the fouls of the heauen that hoarded vp siluer gold wherin men trust make none end of their gathering For they that coyned siluer and were so careful of their work whose inuentioÌ„ had none ende are come to naught and gon down to hâ—l other men are come vp in their steades Soone passed the glory of this worlde from them euen as in a moment What brought their great promotion in the world vnto them but a miserable death and infamous ruine The glory of the worlde it passeth soone away the goodes thereof are like floures that soone doe vade to which small trust is to be giuen for they will sooner be gone than you would thinke If thou be exalted one high take heede thou be not throwen downe againe as the hangmaÌ„ vseth to deale with condemned persons Know you not how the worlde dealeth so with such as it doeth aduance That great whore af Babylon spoken of in the Reuelation of S. Iohn vaunted her selfe exceedingly of her soueraigne prosperitie in the worlde but when shee thought her selfe most sane she tooke a shamefnll faâ— That couetous rich man also as we read in the Gospel after S Luke he gloried immoderatly in his riches but straight away God said vnto him O foole this night will they fetch away thy soule from thee then whose shal those things be which thou hast prouided The children of Israel were scattered abroad throughout al the lande of Egypt for to gather stubble in the steeâ—e of strawe Al men do seek for riches al men are obedient to mony and in this respect no friende is known and after they had sought about they were well dribasted for their labour so done they might bee throwne out of that ioyfull paradise euen as the prophet Ieremy doeth say Mine enemies chased me sore like a bird without cause Worldly pleasures great promotions what are they but a baite many times laied by the Deuill or his instrumentes to bring vs into his snares When the world doth make much of thee then doth it hunt after thy soule vnlesse thou take the better heed thou wilt soone be taken with the deceipts of the same Contrarily God when he inuiteth vs he seeketh our welfare And although his call is very sweet kind yet heard is it not many times because the loue of the word shutteth the gates against him And seeing that great is the sture and noyse in the soule of a sinner maruell it is not if the knocke of the Lord bee not heard within The spiritual crying is the earnest desire of the soule and the godly praâ—â—r vttered with zeale strength of the mind Moses prayed and though his lips went not at all yet the Lorde saide vnto him Wherfore criest thou vnto me Hannah the mother of Samuel she praied vnto the Lord yet did her lippes onely moue her voice was not heard Lord thou hast heard the desire of the poore thou preparest their heart thou benâ—est tâ—ine eare to them saith Dauid Great is the noyse and cry among them that giue themselues to the matters of this world the desires of promotion they alwaies make a foule sturre and therefore no maruell if the noyse of God bee not hearde in an house so ful and so oppresâ—ed with disordered appetites which can neuer be satisfied according to that of Horace The more they drinke the drier they are For the thirst of couetousnes is neuer quenched Content thy selfe with that thou hast considering both the shortnesse of this present life the poor estate of Iesus Christ this will cause thee to keep all the vnquiet appetites of thy mind in peace and tranquility Driue from thine heart the loue of this world so with Iâ—b thou maist say Thou shalt call me and I will aunswere thee CHAP. 22. The wicked are made of but the godly are persecuted in the world IF ye were of the worlde the world would loue his own but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you saith the Lord It is no new thing that the wicked do persecute the good and worldly men the seruantes of Christ. For so persecuted was Abel of Caine Isaac of Ismael Iakob of Esau Ioseph of his brethren Anna of Peninnah Dauid of Saul Helias of Iezabel The vertuous life of the children of God being a secrete reprehension of the wicked behauior of vngodlie persons what maruaile if the wicked through â—atted doe pursue the good The saintes in this worlde may not vnfithe be compared vnto babes dead borne who bee readie to be borne away and buried so soone as they are borne but the vngodly are like those children which come into the world aliue and therefore it is a place for them to liue and deale in The theeues which breake by night into a house to robbe they will first afore other things put out the light that they bee not discried so deale wicked men with the godly who are the light of the world For euâ—ry man that euill doeth hateth the light Dauid through spirituall ioy leaped and danced before the Arke of God and Michal Saules daughter despised him in her heart for so doing It is the custome of naughty persons to scorne at the actions of well disposed men So wickedly were the people inhabiting within the land of Iudah giuen that they were so farre from building the temple of the Lorde according to the expresse commaundement of King Darius that they hindered that good worke and discouraged such as set their handes therunto Euen so doe the men of the worlde at this day they will neither doe that which good is themselues nor further them that would but so much as in them lieth hinder all good actions and enterprises But the true and godly Israelites were not discouraged for all this but went forward in the businesse of the Lord They did the worke with one hand and with the other helde the sword This example may teach thee not to giue ouer a good worke for the malice of il men but to prâ—ceede in the race of true religion and in the exercise of vertue defend thy selfe in patience against thine aduersaries whosoeuer they be It is an argument that thou art not good if thou canst not quietly put vp il patience my friend it will doe thee no hurt but it maketh greatlie for thy commendatiâ—n For as it redounâ—eth to thy discredite when thou art extolled of the wicked so it is to thy great prayse when the vngodly and none else cannot abide thee Then is our life commendable
is impossible with one eye to looke vp to heauen and with the other downewarde to the earth so against reason is it that so-long as thine affection is bent toward earthly thinges thou shouldest enioy the comforts of the spirite If therefore thou haue any desire at all after God of necessitie thou must depriue thy selfe of all humane ioy when it is an hinderance vnto heauenly consolation Flie with all thine heart from al comfort of the world and thou shalt be comforted of God Plucke away from thy soule the loue of the world that a place may bee lefte wherein the loue of God may be ingraffed and take root God would not suffer that one and the same Altar shoulde serue for himselfe and for Dagon too and though the Philistines with might and maine labored yet neuer coulde they bring the same to passe God will not that the idoll of sinne which thou wouldest adore shall haue anie roome there where his heauenlie maiestie hath an abiding place He cannot abide that himselfe and the world should be worshipped together If thou wilt loue God of force thou must hate the glory of Purge thine hart from al wickednes and thou shalt come vnto that peace Learne in euery thing to conqâ—er thy selfe so shalt thou haue the inward quietnes of the minde Breake thine vnbridled appetites remoue away the vaine desires of this present world abandon pleasures that thou maist liue at peace and tranquilitie that nothing may trouble nor molest thee that finally thou maist enioy the sweetnesse of the spitit and attaine a certaine Paradise in this world Nothing can happen vnto a righteous man vnto his perturbation Thine own affections are they which moue bates against thee and thine enemies being within howe canst thou complaine of them without He is a great Lord that can commaund himselfe And this in fine is the noble soueraigntie of our will that it hath more power than the Kinges and Emperours of the world who of enemies cannot make friends as can our will being disposed therevnto when she subdueth the disordered appetites Why are iniuries and afflictions whatsoeuer greeuous vnto thee but bâ—cause thou dost shun them Now if they would bee sweete rather and not irkesome wouldest thou once loue them S. Paul reioyced in the Crosse of Christ and those glorious Apostles went away reioycing that they were counted worthie to suffer rebuke for his name Why did â—hese so holy men reioyce in tribulations wherein thou hast no ioy Surely that pleased them which is vnpleasant to thee Once do thou loue that which holie men haue loued and thou shalt finde that comforte which they had in troubles If persecutions bring thee griefe complaine not on the persecutor but rather on thy selfe who flyest from that wherein thou shouldest reioyce Conforme thy selfe after the ensample of Iesus Christ be a friend of his crosse and suffering Resign thy selfe wholy into his hands and loue that which hee did loue so shalt surelie it were alone sufficient to confounde then which in title onely be Christians Let vs bee ashamed to passe the time in pleasures and delights when our Captaine liued in great reproach and perill â—â—ee is no good Souldier which beholding his captaine dying before his face wil not venture himself to the peril of death without thinking of his owne life and pleasure If thou seeke after honour seeing thy Captain dishonoured it is a great argument that thou art none of his band and counting thy self a Christian thou shouldest greatelie blush if thou finde in thy selfe any loue at al of vanitie which Infidels seeke after Many there bee which say they are christians but very few do imitate the life of Christ. They bee in name like it cannot be denied but altogether vnlike for manners If the life of many Christians were compared with the life of our redeemeâ— it would then euidently appeare how crooked their heartes bee and how much also they decâ—ine from that straitnes which God did set them in seeing they turne themselues vnto the loue of those things which his pleasure is should be despised I would gladly knowe who hath more knowledge God or the world If thou beleeuest that God knoweth more marke how he hath chosen pouertie and a base condicion and this onely may suffice to teach thee how wicked thy life is That so hard cratch wherein hee lay on the day of his birth condemneth the delicacie of this world that stable doeth demonstrate how vaine the honors and prosperitie of this life are those vile clothes wherin his deuine maiestie was wrapped doe sufficiently shewe of what account are the riches of this world Consider a litle the dicourse of his life and behold also his death so shalt thou find that the Sonne of God become man hath alwaies adhorted vs to contemne the world aswel by example of his life as by wordes doctrine The Lord preaching vpoÌ„ the moâ—Ì„t thus began his Sermon Blessed are the poore in spirit for theirs is the kingdome of heauen The Lord came not to destroy thee but to direct thee into the way of heauen and to bring thee vnto euerlasting saluation If Christ haue not erred thou dost erre if he hath chosen the good thou chusest the ill if hee through infamie and suffering hath entered into the gates of glorie out of question thou takest the readie way vnto hell which so louest immoderately honor and vanitie In great perill thou liuest and thou dost hazard thy saluation if thou returne not from this way and detest that which thou so louest and earnestlie determine with thy selfe hereafter to follow his steppes which cannot erre O what an abuse is it that a most vile worme of the earth doth so desire to be great when the God of maiesty hath made himselfe so small Therefore Christian soule if thou see thy husband Isaacke going on foot thou must after th'nsample of Rebecca alight from thy Camel for thou shouldest blush to beholde Iesus in a base estate thy selfe aloft vpon a Camel of worldly vanities Come downe therefore come downe I say as shee did by contemning the promotions and vanitie of this present world and conforme thy selfe according to the life of thy redeemer that with him hereafter thou maiest enioy the true ioy and eternal glory CHAP. IV. All the thinges of this world are vaine VAnitie of vanities saith the Preacher vanity of vanities al is vanity I haue considered al the workes that are vnder the Sunne and behold all is vanity This world in the sacred Scripture is rightly called an Hypocrite who though to the outward apparance it seeme wonderfull goodlie yet within is full of vanity and corruption In those good thinges which are sensible it appeareth good wheras in truth it is full of falshood and deceit Fasten not the anchor of the shippe of thine hearte in the sea of worldlie loue The
are not their owne men but are bound vnto greater matters If now thou art more free than they are and yet doest not thy duty in a lower place how wilt thou discharge a greater Office hauing nothing so much libertie If thou canst not weeld well a small cariage howe wilt thou beare an heauie burden If a â—ew cares doe draw thee from praying vnto God and other spirituall exercises how canst thou serue God when thou art distracted with manifolde cares Hee that cannot carry small things will neuer goe through with a mightie burden He that is not a good subiect wil neuer bee a good Magistrate Loue thou God keepe a pure conscience and resigne thy selfe wholy to the pleasure of the almighties â—f it be ordained of God that thou shalt be great he wil promote thee without thy carefulnes For of thy diligence he hath no need at al. Be lowly in thine owne eies and make no great account of this worlds preferment The highest trees thou knowest are most subiect to thâ— winde The higher state the greateâ— danger In the fishers net the great fishes are deâ—ained when the smalleâ— sdoe escape The chiefest Princes of IerusaleÌ„ were caried of Nebuchadnezzar into Babel when the poore people were not soâ—l entreated Couet not to be a great man else easilie thou shalt fall into the snare of SathaÌ„ Desire not to aduance thy selfe lest thou fall into the confusion of Babel Cal into thy minde the end which great men often do come vnto and chuse to bee of a low degree Be content with that calling wherein God hath placed thee so after this life thou shalt inherit the throane of glorie CHAP. 13 Vaine men hunte after the preferment of this world YEe knowe not what yee aske said the Lord vnto the two disciples which would bee preferred aboue their fellowes Through the ignorance of themselues men desire to commaund and â—eare rule ouer other men Honor is the reward of vertue If thou take thy selfe worthy of promotion and to be endued with vertue if there were nothing else it is cause sufficient why thou shouldest goe without all preferment It is enough that thou be counted good though thou thinke not thy selâ—e so and if thou art of opinion that thou deseruest promotion that selfe same thing shold make thee to suppose how thou deseruest none at al. Of ambition sping herisies It is a very hard thing to stande in hie place and to be void of lofty cogitatioÌ„s If thou couet preâ—acie and supremacie in the world assure thy selfe thy danger is at hand Neither would any man I thinke seâ—ke readily after preferment did he aduisedly consider the bandes of Prelates They which couet prelacie little note what it is to he preferd A prelate ought so farre to excel the common people as a shepheard doth in excellencie surpasse the flocke In schooles the degree of a Doctor is not bestowed vppon those men which newly giue themselues to learning but vpon them who a long time diligently haue applied their book Let not him be promoted who saith he now doth beginne to leade a vertuous life but which hath alreadie subdued the wicked affections of his minde He ought to be a very good man which is to gouerne others God gaue commaundement that at the first blast of the trumpet the Princes or heads of the people should goe into the field and after them the whole hoste should follow At euery first sâ—und from God the guides of the people must be ready and they are to shew themselues for most in the seruice of God Inferiours be not so bound as bee they in highest place for that such perfection is not required of these as of them The higher thou art for authoritie the better thou shouldest be for vertue Thou owest much because thou hast receiued much The greater thou art if thou sinnest the greater shall be thy punishment for by so much is the fall greater by how much thy state is higher It will keepe thee from an asspiring minde if thou consider that both thou art bound to better behauiour by thy promotion than other men and also if thou sin thy punishment shall be the more greiuâ—us The eyes of all are fixed vpon thee therefore if thou doe not thy dutie thou shalt offend many An euil prelate or gouernour is worthy of so much puÌ„ishment as he hath ministred occasion of sinning to the little ones by his ill example In the house of their eldest brother the children of Iob did end their liues So do the subiects perish many times through the il example of their gouernor who is their eldest brother as it were As the roddes were which Iaacob laide in the gutters before the sheep of that colour were the lambes which their sheep conceiued In like sort such as the examples are which the gouernors doe shewe such are the liues of subiectes good or bad The subiectes worke will haue a spot if he see a spotte in the rulers life Thy workes whether they be good or ill are the rods which thou laiest before the eyes of thy people the sheepe It cannot be but as thou liuest so wil they When the piller which lead Israel both by day aud night did goe the people also did goe but when it stoode stil the people moued not So a gouernâ—ur if he proceed in the way of godlines the subiectes also do the same but if he cease from doing wel the subiects likewise wil do no good Proceede in godlines therefore thou which art a ruler and a guide of other men and thy people doubt thou not wil follow thee apace Works do moue more then words The Physicion drinking a bitter potion doth more moue a sicke man to take the same than if onely he should say drinke Thou shalt sooner perswad inferior persons to runne if you say â—et vs goe dost goe thy selfe before them than if you bid them to goe stand stil your selfe Christ our Lord like a good Prelate began first to doe and afterward to teach as S. Luke noteth Trouble not your selfe and others with many words when your works be naught It is monstrous that the tongu should be larger thaÌ„ the hand so is it as offensiue to speake more than thou wilt performe If thy life bee despised thinke not that thy doctrine wil bee regarded Be thou formost in the seruice of God and thou shalt perceaue by good experieÌ„ce that so thou shalt profit more than by a prolixious tale and enticing wordes Great folly it is ambiciously to seeke preferment which who so hath must giue an account to GOD of mens soules O how wil it afflict thy mind when thou must answere not onely for thine own but also for the sinnes of them coâ—mitted to thy charge Hee is a foole which bindeth himselfe to pay for that which other men haue eaten At the houre of death it will be griefe sufficient for euerie man to study
mony bag But the rest of the Disciples haâ— the charge of preaching committed vnto them Iudas had the sweete morsel giuen him but the Apostles had the soure Yet I Say vnto thee it is better to bee poore with the Apostles thaÌ„ rich with Iudas and better it is to eate the drie bread of repentance in sadnesse and sorrow with Christ and his Disciples than to liue in deliciousnes with vngodly men In the time of persecution fainte not but bee of courage listen what the Lord doth say If they haue persecuted mee they will persecute you also His most holy mother by many tribulations came vnto the glorious condition of the heauenlie Saintes and thinkest thou to attaine thereunto by ease and pleasure It is great persecution not to suffer persecution The sick man of whose recouery there is no hope hath all thinges giuen him by the Phisition that his heart can desire If all thinges fall out as thou wouldest haue it thou hast iust cause to suspect that God is much displeased and hath giueâ— thee ouer An happy man is he that patiently receiueth tribulations from the hand of God Blessed are they which suffer persecution for righteousnes sake Thou canst patiently endure to haue thy veines opened and diuers other thinges for th'attainement of thy bodyly health why then for the welfare of thy soule doest thou not abide persecution Looke not vpon the paine present but vnto the health that will ensue regard not the present affliction but the blessed rewarde that in the ende thou shalt haue He that passeth ouer any arme of the Sea that he may not bee troubled with the giddines of the head will cast his eyes not vppon the waters but vpon the firme land So east thou the eyes of thy soule vppon the land of the liuing and not vpon the raging waues of persecution so many afflictions shalt thou easily auoid sayling vpon the tempestuous sea of this troblesom world S. Stephen when he was persecuted looked stedfastly into heauen from whence he expected a crown of glory We must through many afflictions enter into the kingdom of God Persecution is the money wherwith God rewardeth his seruants in this world Many are so childish that rather they had to abide sicke and diseased than to receiue any physicke that is better or to bee seared with yron if necessity do so require The glory of a Christian is in the patient suffering of a affliction for the name of Christ. S. Paul though taken vp into the thirde heauen and adorned with special graces of the holy Spirit yet of himselfe he would not reioyce except it were of his infirmites A valiant souldier wil more boast of his manhood shewen and of his wound-receaued in the warres than of the fauour of his Lord and Master So a Christian should more reioyce in tribulation than in al the graces and giftes receaued from God Let thy glorie bee in the crosse of the Lord thy God and in thy sufferring for his sake If we be dead with him we also shal liue with him If we suffer we also shal raigne with him CHAP. 30. To be in fauour with greate men of this world it is a vaine thing KIng Ahashuerosh did promote HamaÌ„ exalted him set his seate aboue al the Princes that were with him But what good had he by the fauour of king Ahasuerosh Surely it made to his greater shame and destruction Though promotion come from the Lord yet by reason of thy wicked inclination it doth more hurte than profite thee many times Christ commended Peter saying he was blessed because flesh and bloud had not reuealed the confession whâ—ch he had made of Christ but the heauenly Father But so was he blinded with that fauour that so much as in him laie he would haue hindered the passion of our Sauiour Christ for which hee had a sharpe rebuke and that deseruedly If therefore wee abuse the fauoure of God himselfe to our hurt the fauoure of man will doe little good thorough our owne default The grace and fauoure which his mistresse in AEgipt shewed him tended but vnto the meere destruction of Ioseph As pure wine doth disquiet the head so the fauour of this world worketh our annoie therefore it is good to mingle the same with the water of detraction that wee growe not proude through our gracious beeing in the eyes of the great When the worde of adulation doth puffe vs vp then is the tongue of the murmurer necessary to bring vs downe The rebukes and hatred of other men they bring vs directly to the knowledge of our selues He that liueth in disgrace knoweth himselfe though no man else doe know him It is much better to know our selues than to be known of other men and more hurt doth fauour and friendship than displeasure and hatred many times Displeasure profiteth because it humbleth bringeth a man to the knowledge of himselfe whereas fauour doth vs blinde that we cannot see our selues Liuing in disgrace thou art driuen to seeke and so shalt finde God but beeing in the fauour of men thou maiest easily loose him Take not thy selfe for the better man though thou haue a good countenance of men of power but beare in mind that saying in the Gospel Remember that thou in thy life time receiuedst thy pleasures likewise Lazarus paines therfore is he comforted and thou art tormented Thou shal hardly be of honor in this life and in the other too They which enioy this worlde and are exalted heere being not the seruantes of God shall in the end bee excluded from the inheritance of the heauenly kingdome which is reserued onely for the good They which despise worldly fauour shall haue heauenly felicitie If wicked men doe prosper grieue not thy selfe for they cannot looke for any part or portion of celestiall ioyes Therefore as the seruant of Iesus Christ contemn thou the fauour of worldly men and with patience expect that glorious day at which thou shalt enioy the euerlasting fauour of God CHAP. 31 Afflictions are profitable WE must through manie afflictions enter into the kingdom of God saieth the Scripture and the Psalmist in the person of God doeth saie I wil be with him in trouble Affliction is a faithful messinger he that doth iniurie to the messinger of a king doth offer iniurie to the king himselfe So he offendeth God likewise which is grieued at the afflictioÌ„ which God doth send let him looke to bee punished as Hanun was of Dauid for abusing the messeÌ„gers which he sent vnto him That which the fanne is to the corne the file to the iron the fire to the gold that is tribulation to a righteous man Be fauourable vnto Zion for thy good pleasure builde the walles of Ierusalem said the Prophet Saint Peter calleth vs liuely stones Thou canst not make an high building without a low foundation and vnlesse
thou be exercised and hewen thou canst not serue for any vse in the spirituall building Persecutors bee the rough masons Hee therefore that flyeth persecution refuseth to be of Ierusalem that is abouâ— Better was Dauid than Salomon inasmuch that certaine it is the father was saued whereas the safetie of the sonne commeth into question The whole life of Dauid was full of tribulation and teares but Salomon contrariwise liued altogether in prosperity and peace by tribulation K. Dauid entered into heauen and by the prosperity of Salomon whether hee bee saued or no many are in doubt Much good commeth to the soule by aduersity Whereas prosperity quencheth the good spirit aduersity enlighteneth the vnderstanding of the minde While Ioseph shewed much honour to his brethren they knew him not but hauing once made them sad they knew him Therefore doth God send thee tribulation euen that thou shouldest know him for when he doth good to thee thou soone forgettest him Because thou sleepest securely as vnmindfull at all of God therefore his maiestie dooth depriue thee of thy delights wherein like a beast thou diddest tosse thy selfe and tumble to th' end thou mightest awake and confesse thy God Grieue not thy selfe when God doth bereaue thee of worldly comfort for he alwaies doeth it for thy profit So dealt Dauid with Saul wheÌ„ he tooke from him being a sleepe his speare and pot of water not for his hurt but for his good as it appeareth not onely by his owne wordes but also by Saul his humble confessing his offence By afflictions if thou be the child of God assure thy selfe that thou shalt recouer the inward sight of thy soule euen as Tobias did the outward sight of the body by the gale of the fish At the baiting of a Bull if a man perceaue that hee may fall into any danger thereby he wil carefully giue place that the hornes of the Bull goare him not at all In like sort therfore doth God suffer thee to be in peril somtime to the end thou shouldest see vnto thy selfe by flying vnto the Lord for refuge with vnfeined repentance Euen as prosperitie turneth the minde of man from God so aduersitie draweth man vnto God In my trouble did I call vpon the Lord saith Dauid The more the waters of the â—loude did encrease the more was the Arâ—ke of Noah lifted vp the more the people of Israel were vexed in AEgypt the more they multiplyed and grew the more we are afflicted the more both we for our partes doe thinke vpon God and God for his part doth encrease his blessinges vpon vs. Like well therefore of tribulation for it openeth a way for thee vnto heauen The first thing that God wrought in the conuersion of S. Paul was that he flang him vpon the ground leting vs thereby to know that the first entrance into the seruice of God is tribulation As in the barne the chaffe and the corne are mingled together so in this world the bad the good they liue one with another but when the winde of tribulation beginneth once to blow the wicked are throwne downe to the grounde for very anguish of heart but the vertuous they are more strongly vnited both to Christ and themselus That which is il to the wicked is good for the godly The blacke pitch becoÌ„meth white through beating and if the good men haue gotten any spots of sinne by prosperitie affliction doth wash and wipe it cleane away Gods chastisement in this life is a fatherly correction for God hee punisheth alwaies with great fauour but the chastisement in the life to come it shal bee with indignation and furie without al pitie and mercy according to the saying of the Prophet Thou shalt crush them with a septer of yron and breake them in peeces like a potters vessell Choose therefore rather in this worlde to be troubled that so by afflictions which are but smal and momentanie in respect thou maiest attaine the kingdome of God which is eternall CHAP. 32 It is a vaine thing to be careful for the thinges of this worlde BE not careful for your safe what ye shal eate or what ye shall drinke nor yet for your body what ye shall put on saith the Lord For the care of these thinges wil suffer thee to haue small care of thinges eternall God he made man to the end hee should know and by knowing shold loue and by louing shoulâ— enioy the soueraigne felicitie from the enioying whereof the immoderate care of thinges temperall doeth detaine vs backe Had the people of Israel been carefull about meate drinke and apparel in the wildernesse they had neuer doubtlesse set foote in the lande of promise Circumcise therefore from thine heart all superfluous cares of transitory thinges if thou minde to haue enterance into the lande of promise And of those Hebrewes which left Egypt many died in the wildernesse and could not bee suffered to goe into that fruitfull lande so often promised and that because they fell a lusting after the fleshe pots of Egypt Set not thine heart vpon the good thinges of this life hut let thy desire be vpon heauenly matters couet not immoderately these visible thinges vnlesse thou passe not for loosing the good thinges which are inuisible To manie too too carefull about their owne but carelesse altogether about the matters of God the Lord himselfe doth saie Because of mine house that is waste and ye runne euery man vnto his owne house Therefore the heauen ouer you stated it self from dew and the earth staieth her fruit It is meete that they feele the smart of povertie which prefer the matters of this worlde before the maker of all thinges The Lorde compareth the life of the righteous vnto birds not onely in respect of the little rest and stare which they haue vpon the earth but also for that commonly they abide in the higher places whence it was as not vnprobably wee maye gather that Christ when hee found faâ—lt with immoderate carefulnesse he said Behold the soules of the heauen for they sow not nether reape nor carie into the barnes yet your heauenly Father seedeth them Blush therfore and be thou ashamed that so thou abusest thy desires by cleauing vnto the filthie dung of the world when thou maiest be refreshed with the odoriferous flowers of the celestiall paradise O prodigeous cruelty to consume thy selfe in trauelling about to gette and gaine in this worlde when with as little yea lesse paine thou mayest come vnto the riches of heauen And this thou shouldest doe at the least for thy fathers sake which is in heauen For the diligence and carefulnes of the child is a blaming though secretly the Father of negligence For if the childe bee not sufficientlie prouided for of necessary thinges it followeth that the Father hath not performed the duety which a father is bound vnto â—ee not therefore so carefull to get temporall good vnles thou wouldest
good because they neuer tasted the thinges of God But such as feele the sweetnes of the spirit they vtterly abhorre the pleasures of the flesh Diddest thou once but taste what God is thou wouldest forthwith abhoâ—re all the pleasures and vanities of the world but because thou relisheâ— not the thinges of the Spirit thou likest better of worldly biâ—ternes Therefore that thou maiest enioy those eternall and true riches of heauen repel farre from thine heart the desire of all worldly vanities and deceipt The end of the first Booke The seconde Booke which setteth downe the peruerse and erooked customes of the world CHAP. 1. The conditions of the world are naught and dangerous LOVE not the worlde neither the thinges that are in the world saith S. Iohn Hee that knoweth not the malice of anything liueth by so much the more securely by how much hee feareth not the hurt which may proceede from the same Therefore it is expedient that thou know the conditions of the world that to the better thou maiest take heed of them The deceipts thereof be manifest and the euill customes of the same shew how small accompt we should make thereof It is the propertie of the world to poison all those which come neere vnto it It deceiueth many and maketh many blinde When it flyeth it is nothing when it is seene it is but a shadow when it is aduanced it is fire and burneth It is to fooles sweet but vnto wise men sowre and vnsauorie They know not what the worlde is which loue it but they onelie which hate the same If thou wouldest know the world thou must behold it a farre off for they which come nigh it they neyther know the worlde nor themselues It bringeth forth much euill and is the occasion of infinite miseries Those which loue it it hateth those which trust it it deceiueth and those which obey it it beateth such as fauour it it afflicteth such as honour it it dishonoureth such as are mindfull thereof it forgetteth Wee haue more cause to flie the world when it helpeth than when it openly persecuteth vs The more familiar the more dangerous is the worlde and worser is it when it fawneth vppon vs than when it frowneth He that seeth not the world shal be seene of the world Woe to them which repose confidence therein but happy are they which despise the same The world is both to bee feared and fled from The life thereof is deceitfull the labour fruitlesse the feare continuall the honour dangerous the beginning without wisedome the end without repentance liberall is it in promising sparing in performing It is impossible thou shouldest liue in the world securely without feare merily without griefe easily without labour happily without great danger It intrappeth men with snares neuer ceaseth till they are brought vnto their graues To loue the worlde and not to run headlong into manie miâ—eries it is impossible Thinkest thou euer to see the world cleane and pure in euery respect Why man it changeth euerie moment and by the often turning thereof about it tendeth vtterly vnto corruption It promiseth ample commodities which notwithstanding it neuer performeth it reacheth goodly fruite in shew to the friendes thereof but with in it is full of wormes and intollerable stinch The glory of the same is so fickle that it both forsaketh many while they be aliue and will not follow any after they be dead Of the worlde in the promises there is falshood in the mirth griefe in the pleasures paine in the comforts vexation in the prosperity continuall doubting that the state will change There is nothing stable nothing of continuance in the world onely it hath a shew of good things whereby it deceiueth simple folkes that cannot discerne the same who beeing once entered into the gulfe of those bitter thinges which erst they thought full sweete they are plunged and drowned in the bottomlesse gulfe of euerlasting perdition through the mighty stormes which it hath raysed It is like a crafty marchant which will shew a cloth which is faire and fine at the first vnfolding and sell that for good which after it be laide abroad to the eye is but very course and not worth any thing Such slippery parts doth the world play vnder the shew of pleasure it thrusteth vpon vs euerlasting paines But stoppe thine eares when it beginneth to speake vnto thee thinke that her voice is like the Mermaides musicke which with her sweetsonges doth allure vnto her selfe that in the ende she may drowne thee for euer in the bottomlesse pit of hell CHAP. 2. The snares and deceipts of the world are to bee taken head of BEware least there bee any man that spoilâ— you through Philosophie vaine deceipt saith the Apostle The world it blindeth many by the outwarde shewe thereof concealing the inward euils which it doth coÌ„prehend Hee that liueth in the world so deceitful he had need to be wary lest he be deceiued It presenteth pleasure to voluptuous persons but vnder that vanitie there lurketh filthines and sorrowe It offereth the glorious golde to the couetous eye but not the cares troubles which riches do bring It entiseth vnto honour and preferment but it telleth not the weightie burdens annexed vnto prelacy The Deuill hee led our Sauiour not vnto the sanctuary or inner part but vnto the pinacle of the temple which serued more for an ornament than for necessity So the deuill and the world they allure not a man vnto the fight and searching of the inward conscience of their sinnes but vnto bewtifull showes of vaine terrour and superfluous things God he gaue in commaundement that the beastes which should bee sacrificed vnto him shold first be flead and haue their skinnes taken from them but contrariwise the world will that all the seruice which thou offerest vnto it should bee couered with the skinne of pleasure honour and commoditie to the entent that the entrals of wickednes may not be seene at all Therefore thou shalt do wel as God commandeth to take off the outwarde skinne of voluptuousnesse and so shalt thou perceiue the deceites the scruples and the filthines which lieth hid and couered vnder those exterior thinges Thou must take away the barke of wickednesse flea and deuide the entrals of sinnes which are full of deceipt so shalt thou behold and that sensiblie the vaniry and naughtines of that which thou hast loued Behold the fraud of the worlde Great thingâ— they seeme to thee small things and vile God himselfe which is incomprehensiblie greate hee seemeth but small in thine eyes because thou art farre estranged from him and the small thinges of this world they appeare great vnto thee for thou louest them which the Apostle iudged no better then dung The friendes of God replenished with the light of heauen they haue knowne and made knowne the deceiptfulnes of the world Wouldest thou somwhat consider both of what small continuance the thinges are of
Christ our blessed redeemer did manifest his glorious transfiguration but onely vnto three oâ— his Disciples but the shame of his reprochâ—ull death he made open to all the worlde dying vpon a crosse publiquely in the great citie of Ierusalem and that in the time of the solemne â—east of Easter â—ut the guise of man is not so which desireth that his vertues and fame but not his imperfections and shame should bee knowen of any Oâ—ten did our Sauiour preach of humilitie because hee would haue that lessoâ— to be wel remembred And greatly was he touched with compassion toward the humble After the Centurion had said I am not worthy that thou shouldest come vnder my roofe he was preferd afore all Israel S. Paul that saide He was not meete to bee called an Apostle was the chiefe preacher of all the Aposâ—les and laboured more aboundanâ—ly than theâ— all S. Peter that fell downe at Iesus knees saying Lord goe from mee for I am a sinfull man h was straightway made a fisher of men S Iohn Baptist that humble man that said he was not worthy to beare the shâ—â—s of our Sauiour Christ was not withstanding the chosen friend of the bridegrome and baptised Christ. God alwaies from the beginning hath chosen for himfelfe the least and the simplest things in showe Of the first two brethren that were borne in the worlde Kaine and Habel hee choase Habel that was the yonger Of the sonnes of Abraham Ismael and Isaak hee choase Isaak that was the yonger Of the sonnes of Isaak Esau and Iaakob hee choase Iaakob which was the yonger Of the 12. sonnes of Iaakob hee choase Ioseph one of the yongest and made him ruler ouer the lande of Egypt Of the sonnes of Ishai he choase the least and yongest Dauid that kept his fathers sheepe He made Saul King of Israel being of the least tribe the meanest familâ—e of all the Iewes Againe when Christ himselfe came into the worlde to shewe that he â—â—ned humilitie hee choase not the great and mightie men to bee his disciples but poore men that vsed the trade of fishing Amongest all his vnreasonable creatures he hath planted in the very meanest and in the least in a manner of them all as the Pismire the coâ—ies the grashoppers the spiders such a wisedome at the wisest men in the worlde cannot but wonder at the same In the creation of the world hath not God of materia prima as the Philosophers doe terme it the vilest matter made all things yea of nothing as the Scripture teacheth Furthermore the sonne of God Christ made himselfe of no reputation and took on him the forme of a seruant and was made like vnto man and was found in shape as a man Hee humbled himselfe and became obedient vnto the death euen the death of the crosse To commend humilitie vnto man Suffer litle children and forbid them not to come vnto me for of such is the kingdome of heauen saith Christ At an other time to make pride odious vnto vs he brake out into these words against Capernaum And thou Capernaum which are lifted vp vnto heauen shalt be brought downe to hell The glorie of a proude man shall soone turne into confusion and as pride is hatefull to God men so coÌ„trariwise humilitie purchaseth fauor As ashes doe keepe and preserue the fire so doth humilitie preserue the grace of the holy Ghost Abraham said vnto God I haue begunne 〈◊〉 speake vnto my Lord being but dust and ashes The deeper the well is the sweeter is the water thereof and the more lowly thou art the more louely art thou in the sight of God Seeke not ambitiously after promotion and dignity in the world for all these things full speedily shall come vnto an end If thou knewest to what a miserable end the proude shall come thou couldest not chuse I thinke but contemne pride When corne is cut in the field all lyeth alike on the ground together and no man can discerne which were the hiest eares although that in the growing one eare did much ouergrowe another so likewise in the fielde of this worlde although that some be higher than others and that a fewe doe exceede the residue in learning honor wealth and dignities of the worlde yet when death commeth with his hooke and cutteth vs all downe and bereaueth vs of our liues then shall we be all equal and no difference made between one and another of vs. If thou openest the graues thou canst not tel which was the rich man and which was the poore which was the King and which was the subiect which was the noble and which was an abiect in the world So then if all men of power and honour in the world shall be brought to one and the same miserie with the poore men and of no reputation â—urely it is vanitie to desire to mount aloft in this present world â—hinke therefore humbly of thy selfe so shalt thou finde grace with God couet to be lowe and little so God will promote and exalt thee CHAP. 36. The couetous man is good for none no not to himselfe NO couetous person which is an â—â—olater hath any inheritance in the kingdome of Christ and of God saith S. Paul Vnder couetousnesse are comprised another troup of enemies which doe set vpon man for his destruction Easilie in this battel mayest thou ouercome if thou wouldest beare in minde wherefore thou camest into the worlde and that all the riches of the same are to bee accounted but as dung must be left by death There is no man more barbarous and cruell than the couetous man The couetous man is voide of loue hee knoweth neither mother noâ— brother neither his owne nor strangers Ecclesiasticus doth say He that is wicked to himselfe to whom will he be good What good can a man looke for at a couetous mans hand seeing hee is cruell against himselfe Hee doth no good but when he dieth He that is couetous and sparing of his goods is of his honour and credite ouer lauish and prodigall It is a wonderfull thing that man created for to loue God should so be addicted to the inordinate loue of the vile things of this life There is nothing worse than a couetous man saith Ecclesiasticus Other sinners though they hurte themselues yet they doe good to other men in some sort but the couetous man hurteth all men as well priuately as publiquely for while hee hideth the good thinges of the earth he causeth a greeuous and miserable dearth to arise in the lande A couetous man is a poore man yea so poore as none is poorer Hee is the cause of his owne miserie There can be no greater pouerty than to haue nothing A couetous man lacketh as well that which hee possesseth as that which he hath not The things which hee hath hee vseth not yea hee maketh