the Prophet he called vpoâ— God The more that the waters of thâ— flood did increase so much more was thâ— Arke of Noe lifted vp and the more thâ—â— the children of Israell were afflicted 〈◊〉 Egypt so much more did they increase 〈◊〉 multiplie So the waters of tribulation doâ— lifte vs vpward toward God and by theâ— is our merite increased and grace augâ—mented Take therefore a delight in tribulaâ—tions for it is a vearie readie way for theâ— vnto heauen The first thing that God wrought in the conuersion of S. Paule was to make hym blynd and throw hym downe to the grounde to geue vs thereby to vnderstand that the first begynnyng of 〈◊〉 true seruyng of God cometh by triâ—â—â—â—tion The corne and the chaffe reâ—â—ne both in the floore together Euen 〈◊〉 this worlde are good men and euill â—â—ed together in company But when â—â—ynde of tribulation bloweth vp the â—â—ked are blowen away and scattered â—â—ugh anger and impatience and the â—â—â—d are thereby vnited and ioyned toâ—â—er That which doth hurt vnto euill 〈◊〉 doth good vnto the iust By much beating at last the blacke â—he is turned to be whyte If good men â—â—gather anye spotte of sinne through to â—â—â—h fauor and prosperitie of the world â—â—â—n aduersity cometh it taketh it cleane â—â—â—y from them The chastisemente of 〈◊〉 in this lyfe is like vnto the correctiâ—â—â— of a pitifull father who euer iâ— his â—â—â—ishmente remembreth mercie withall 〈◊〉 the punishment of the nexte worlde is â—â—â—hout all participation of mercie acâ—â—â—ding to that which the Prophet sayde â—o God Thou shalt rule them with thy 〈◊〉 of yron and thou shalt breake them in â—â—ces like vnto the vessels of clay y Choose then rather to be afflicted and persecuted in this worlde seeinge thou mayest by so shorte a suffering gayne thy selfe thereby perpetuall rest in heauen OVR BEINGE OVER CAREFVâ—â— for matters of this vvorld beside it shevveth diffideÌ„ce in gods promâ—â—â— made vnto vs it letteth and hyndâ—â— vs froÌ„ our spirituall exercyses vviâ—â— vvee ought most to attend vnto CHAP. 33. BE not ye carefull for which yow shall eate drinke nor take yow thought for that wâ—â—â—â— yow shall were on 〈◊〉 backs sayth our redeeâ—â— Much vayne carefulnes aboute tempâ—â—â— thinges doth ouerchardge our spiritâ— winges by the which our soule 〈◊〉 flie vp to the contemplation of thiâ— eternall God made man such as he shold be 〈◊〉 to vnderstande and knowe his chiâ—â— good and finall felicitie that by the â—â—â—derstandinge thereof he might loue and by louing of it at the last enioye which he loued froÌ„ the enioying wâ—â—â— of wee be kept by the ouermuch 〈◊〉 and loue of these worldlie thinges If childreÌ„ of Israell had bene carefull aboâ—â— that which they shold haue eaten droâ—â— or worne when they shold haue 〈◊〉 â—â—o the desert they wold neuer haue gone â—â—t of Egipt nor neuer haue entred into â—â—e lande of promyse If thou wilt enter â—â—to the lande of promise thou must cut 〈◊〉 the superfluous cares of these transitoâ—â—e thinges And the greatest parte of those Heâ—â—ewes which were by gods mercie deliâ—â—red from the bondage of Egipt because â—â—ey were to carefull after they were 〈◊〉 men into the desert for their foode and â—â—e prouision for their bellie longing still â—â—ter flesh meate and their olde good fare 〈◊〉 Egipt they died in the wildernes and â—euer obteyned their desire in the entring â—â—to the riche frutefull lande which was â—romysed them Labor thou not for temporall thinges â—nd thou shalt wynne erernal thinges And â—oe not seeke too greedelie after these â—â—sible thinges lest that thou doe loose the â—â—inges inuisible Vnto certeyn men that had so much â—â—re of their owne matters that they forâ—â—t gods causes God hym selfe saide â—ecause ye haue attended with to much â—â—re to your owne howses and haue let â—â—y howse stand desert forsaken thereâ—ore shall not the heauens yeld you any â—ater nor the earth any fruyte It is but â—â—eete iust they should want all thinges â—hich forsake the maker of them for their â—wne worldlie busines God compareth the lyfe of the iust vnto the birdes of the ayre aswell for thâ— little rest they haue and the small suertâ—â— they finde in the earth As also becausâ— their ordinarie abiding is alofte in high places Hereof it is that Christ repreheâ—â—dinge the carefull lyfe of worldlie foâ—â—â— reproueth them by the example of thâ— birde sayinge Beholde the birdes of thâ— ayer they neyther sowe nor reape noâ— gather into their barne and yet our Lordâ— feedeth them A fowle shame it were 〈◊〉 thee to consume thy selfe with the care 〈◊〉 trauayling after this fowle earthly mucâ—â— when thou mayest with the same care gâ—â— the sweete flowers of Paradis VVhâ—â— wronge doest thou vnto thy selfe to weaâ—â— out to tier thy selfe in seeking after thiâ— world when thou mightest with as little trauayle finde out heauen it selfe Euen foâ— the verie honour of thine heaueÌ„lie father thou owghtest not so to doe For this ouâ—â— greate diligence and carefulnes of thâ— sonne doth as it were priuilie repreheâ—â— the necgligeÌ„ce carelesnes of the father aboute the prouision of thinges necessariâ— for his child For wheÌ„ the child doth taâ—â— so much care yt argueth little care in thâ— father Thou canst not therefore without soâ—â— reproofe to thy heauenlie father set thy care thy mynd altogether about theâ—â— temporall thinges as thoughe he had 〈◊〉 care at all to prouyde necessaries for hiâ— children The birdes of the ayre tarrie nâ— â—â—nger vpon the earth theÌ„ their necessitie â—â—forceth them the most of their lyfe they â—â—e spend ordinarelie in the ayre aboue â—nd yf thou wilt escape the daungers of â—is lyfe thou must flie from the earth as â—â—rre as thou canst Thou must seeke by â—â—templation to get vp to heauen yf thou â—ilt keepe thee safe from taking harme on â—â—e earth VVhen God created the birdes and â—â—e fishes he gaue vnto them his benediâ—â—ion but vnto the brute beastes of the â—â—rth he gaue not his blessing at all and he â—â—at will get that blessing which god doth â—â—ue vnto good men must doe his best to â—â—e from all those daungers whiche he â—â—ethe others to perish in For vnto those â—hich lyue disordynatlie on the earth deâ—â—ghting in all earthlie pleasures like vnto â—â—ute beastes God will not gyue his blesâ—â—â—g at all but rather his maledictioÌ„ sayâ—â—ge Goe ye cursed of my father into â—â—erlasting fier which is prepared for â—â—e diuell and his aungells Seeke to lyue like a birde on highe prayer and contemplation putting all â—â—y care vpon God according to the sayâ—â—g of the Apostle saint Peter Put all your â—â—â—e vpon God for he it is that taketh care 〈◊〉 yow all So sayde the prophet I am poâ—â—e and needie but our lord hath care of 〈◊〉 And yf our lord haue care of thee â—ake 〈◊〉 thou too much thought carefulnes for these temporall
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
to be esteemed for them by man but onelie by the doing of them to please God The stone is not wroughte on the owte side but onelie to make it faire to the shew and view of men Beware therefore of seekinge to please those that doe stand by to looke oâ— Seeke thou onelie to please God and to serue hym in the inward part of thyne harte And defye all vaine Hypocrisie or any other thinge that shoulde make thee to esteeeme of the vayne prayses of men HOVV GREATE A SYNNE vaynglorie is and of hovv much mischeefe that is the cause And hovv carefullie they oughte to auoyde it that doe tend to the perfection of Chistian Religion CHAP. 10. GYVE vnto thy Lord God the glory sayeth the scripture The glorye of thy good workes God him selfe doth craue at thy hande as the principall authour and cause of the good which thou doest Beware that thou vsurpest not that glory vnto thy selfe which God will not geue vnto any man Vayne glory is a greate offence vnto God And selfe loue is a verye hurtefull thinge vnto the spirituall man In euery thinge that thou doest beware of vayne glory and flye from it as from a Cockatrice who if he chaunce for to espye thee before thou espye him and so be taken vnprouided with his verye sight will cause thee to dye But yf thou espye him firste and doe consider well what vanitie is and how litle reason thou hast to take glory of thine owne doinges thou shalt get perfect victory thereof Let God be praysed in his workes and not man whoe is but a poore instrument of his grace VVill happily the axe sayeth God vaunte it selfe agaynst him that cutteth therewithall Or will the sawe ryse vpp agaynst him that worketh therewith The prayse of the worke is not to be attributed to the instrumente but vnto him that worketh with it Now if thou doest any good worke thou arte nothinge els but the instrumente which God worketh it by Beware lest thou doe attribute vnto thy selfe that honour and glory which is due vnto thy Lorde The Apostle after he had made mention of many afflictions which he had suffered in doing his duetie to God sayeth It is not I which haue done it but the grace of God which is with me The fower and twentie elders mentioned in the Apocalips tooke of the crownes from their heddes and layed them at the feete of the Lambe So oughtest thou to doe also laying the honour of thy good workes at the feete of Iesus Christ remembringe what the Prophete sayeth Not vnto vs Lord not vnto vs but vnto thy name geue glory All our workes thou hast wrought in vs O Lorde sayth Esay Nabuchodonoser which in praysing of him selfe sayed Is not this that mighty strong citie which I built by myne owne â—â—rce and power Straight wayes harde â—is voyce from heauen which sayd Thy â—â—ngdome shall passe away to thyne eniâ—ies Samson glorying in a victory which â—od gaue vnto him sayed with a iaw of 〈◊〉 asse did I slaye this greate number he â—as straightwayes so huÌ„bled and brought â—we that he was nighe deade of thirst â—â—rough the vayne glory of such workes 〈◊〉 God him selfe wrought by his handes 〈◊〉 Iob thought it a greate faulte for a man 〈◊〉 delight in his owne hand VVhich thinâ—â—ou doest as often as thou doest glorie â—ast thy selfe of any woorke that thou â—est Moyses thowght that his hand had bene â—â—ole and sounde but as soone as he put 〈◊〉 hande into his bosome it came out â—â—ayne all full of leprosie If thou doe â—â—inke that thy woorkes be good sounâ—â— doe but put thy hand into thy bosome â—â—d lay it on thyne hart consideringe with 〈◊〉 selfe what circunstances are required 〈◊〉 make euerie woorke to be good and â—â—rfect And thou shalt happelie finde that â—â—ey be partelie taynted with some spice 〈◊〉 the leprosie of vayne glorie what hast 〈◊〉 that thou hast not receyued of God Thy perditioÌ„ is of thy selfe but thy salâ—â—â—ioÌ„ is from god If thou doest looke what 〈◊〉 passed thee before tyme thou wilt â—â—de that thou hast committed some thing â—â—t thou mayest worthelie be asshamed of If thou haue coÌ„sideration to that whicâ— is now present Thou shalt finde thy selâ— in this tyme of bannyshement enuironâ—â— with infinite daungers And yf thou 〈◊〉 thyne eyes to that which is to come thâ—â— hast much to be affrayed of considerinâ— the terrible Iudgementes of God whicâ— are toward thee Thou oughtest rather to walke in feâ—â— and dislykinge of thy selfe heere in thâ— vale of miserie and teares Then be fulâ— with vaine glorie and likinge of thy selâ— synce those good woorkes whiche thâ—â— doest thou knowest not how acceptabâ—â— to God they be neyther yet how lonâ— thou shalte perseuer in them He that staâ—â—deth lett hym beware that he faule nâ—â— sayth thâ— Apostle If thou take vaine glorie of that graâ—â— whiche God gyueth thee and be prowâ—â— thereof thou shalt soone loose that grâ—â— agayne the Prophet Dauid sayeth I sayâ—â— in myne habundance that I will neuer 〈◊〉 mooued And because he trusted vaynâ—â—lie in hym selfe he fell as the same Prâ—â—phet sayth further Thou hast turned 〈◊〉 face awaye from me and strayght wayesâ— was troubled If thou doest any good 〈◊〉 all thou doest it by the power of God 〈◊〉 what cause is there why thou should 〈◊〉 boast thee of the gooddes whiche beâ—â— thyne They be those foolishe virgins 〈◊〉 haue their lampes without oyle whicâ— seeke for the vanitie and exterior gloâ—◠〈◊〉 â—his worlde If thou doest gloriefie thy 〈◊〉 thy glorie is nothinge If the Angells which haue so highe a â—â—gnitie in heauen doe seeke nothinge 〈◊〉 the honour and glorie of God how â—â—ch more owghtest thou beinge a seelie â—â—rtall man seeke to dryue from thee all â—â—ne glorie to humble thy selfe Learne â—â—ou O miserable maÌ„ to be huÌ„ble of hart 〈◊〉 thou mayest find that grace which the â—â—ll Angells lost by their vanitie pride â—HE CONSIDERATION OF thyne ovvne vveakenes and defectes and the greate labours vvhiche holie saints haue suffered here in the vvorld are vearie good remedies against vainglorie the vvhich is vvont to marre all the good deedes vvhich are vvrought by man CHAP. 11. LET hym that glorieth glorie in our lord saythe the Apostle glory not in thine owne workes for all the glorie of the seruantes of Iesus Christ ought to redownde to God 〈◊〉 geuer thereof Despise euerie vayneâ—â—â—rie of this present worlde yf thou wilt receyue the greater grace of God And 〈◊〉 more deuoute that thou shalt fynde 〈◊〉 selfe so much more hast thou cause to fâ—â—re vaynglorye and to lyue circumspectâ—â—â— Vayneglorie as it proceedeth from thâ— which is good so is it not deminished wiâ—â— that good but rather thereby increaseâ— For as our God of his infinitie goodâ— gathereth good out of that which is euiâ— So contrariwyse the malice of our
lyfe He wept vpon the Citie of Hierusalem and vpon the crosse And to be shorte all his whole lyfe was but a longe mournyng and a contynualle penitence Our Lord sayth that vnlesse you be as little children you shall not enter into the kingdome of heauen Ye knowe that children haue no other weapon to defend theÌ„selues with all but teares And with those must thou likwyse defend thy selfe from the deuill Pharao was drowned in the water of the sea and the deuill is destroyed in the water of teares It is a madnes to take pleasure in this lyfe when thou must lyue in the middest of so many greate daungers The wyse man sayeth I haue taken ioy for my sorow and vnto pleasure haue I saied why doeâ—â— thou so vaynely deceaue me Moyses had rather suffer affliction with the people of God then to be made partaker of the earthly pleasures of the Egiptians and therefore denied he himselfe to be the sonne of Pharaos daughter The teares of the iuste shall be turned into ioy sayeth the prophete And according to the multitude of my sorowes shall thy coÌ„solatioÌ„s coÌ„fort my soule It is better to be troubled with the iuste then to eate the breade of gladnes vppon the table of sinners It is better to weepe in wildernes than to laugh in the pallace of princes Despise thou this soone passing pleasure that thou mayest after receaue the vnspeakeable pleasures in glorie perpetuall GREAT VANITIE IT IS FOR A maÌ„ to gyue hym selfe vnto the pleasures delightes of this vvorld the vvhich doe runne so fast avvay and vvhiche doe cause hym at last to loose the eternall ioyes of heauen CHAP. 24. VVHAT pleasure can I haue to sit here in the darkenes sayed Tobias to the Angell It is vanitie liuing here in the darkenes of this miserable world to seeke after theâ—e vayne pleasures fond delightes of the world VVee wander in such darkenes here that â—vee can not know those that wee daylie keepe company with all yea of them that wee haue coÌ„tinually before our eyes wee can not tell which be good nor which be bad the darkenes is so great that many tymes a man can not see hym selfe The wyseman sayth That a man knoweth not whether he be worthie of loue or of hatred That man that trauayleth by the way and knoweth not whether he be out of his way or no can take no greate comforte of his iourney It is vanitie to take pleasure in the way of this peregrination not knowing whether it be acceptable to God or no And greate vanitie is it for a man to take pleasure in that state in the whiche he knoweth not whether he shal be condemned to hell And because this may happen in this lyfe at any tyme thou must allwayes lyue in doubte in feare VVhen thou trauaylest by nighte and art doubtefull of thy way it were greate marueyle to see thee ioconde and merie He that seeth his neighbors howse on a fyer will haue little lust to be merie And verie vanitie is it for the to spend thy tyme in pleasure that is geuen thee to doe pennance in especiallie seeing thy frendes thy neighbours daylie dying before thy face Of death thou art full sure but of the state whâ—â—ein thou shalt dye that knowest thou little of theÌ„ is it an extreeme vanitie for thee to forget the feare of God to gyue thi selfe to laughiÌ„g making merie That father doth much more sorow then he doeth reioyce that burieth his childe the same day that he is borne The pleasure of this world in which thou so much reioycest doth passe away in post slydeth away more swifte then the wynde The wyseman sayth that the foole taketh pleasure at his owne follie And follie it is to make accompte of that pleasure which tarieth no longer with vs. It is a vayne thing to gyue thine harte a tast of that pleasure which thou no sooner tastest of but it is gone agayne The Prophet Esay sayth they gaue greate sighes and did bitterlie bewayle that reioyced with their hartes before for their ioye ceased euen sodenlie It is a vaine pleasure that the birdes doe take when they tast of the corne and are straight taken in the grynne and like vnto that is the pleasure of the fishes which delighte in the bayte vpoÌ„ the hook whiche they no sooner take into their mouthes but death apprehendeth them Thou art as vaine and simple as these vnreasonable creatures if thou doest reioyce amiddest all those vayne prosperities of the worlde hauinge death so neare vnto thee and readie to take thee Remember that the tyme is short and let them that take pleasure be as thoughe they tooke it not God broughâ— the iust man by the right waye The waye is right when the myddest doth answere and is conformable to the begynninge and the ending The man that is strayed out of his waye goeth seeking aboute to see yf he can fynde it agayne to the ende he may get to the place that he intended his iourney to in the begynning The scripture in many places doth liken vs vnto wayfaring folke and wanderers by the way VVee begynne to enter into our pilgrimage when wee be first borne and it neuer endeth agayne vntill death doe end it You may aske of SalomoÌ„ what our begynninge and our ending is The first voyce sayeth Salomon that I vttered comming out of my mothers bely was crying and lamenting nether had euer king of this world any other beginning and like vnto this shall be also thy later ending Thou wast borne in weeping and thou shalte dye lamenting and wilte thou yet lyue laughing This is not the right way by the which the iust must walke Goe thou the strayght way be none of those that walke aboute quyte out of the way which is as Dauid sayeth the right course of the wicked Let the middest be agreeable to the beginning and the ending thou begannest in weeping and after the same sorte maiest thou well beleeue that thou shalte make thyne ending also Takâ— thou no great paynes to be rich seeing that Iob sayeth Naked I came out of my mothers wombe and naked must I retorne to my mother the earth agayne Neuer care thou to make proude pallaces since a poore litle cradle did holde thee when thou camest firste into the worlde and when thou dyest a small pit in the earth must receaue thee agayne Neuer seeke to be greate in this world since thou wast so little wheÌ„ thou camest first into it and at thy death when thou departest from it againe thou shalt be as lowe as thou wast before litle Thou wast both litle poore when thou camest into the world and not greate and riche Thou camest not first into the worlde â—â—ke a coÌ„querour or a reuenger of quarâ—els with thy sworde in thy hande neither â—ust thou be such a one when thou entrest â—â—to thy
prouidence of God â—â—th so ordeyned that we shold sometime 〈◊〉 bitteÌ„ by sclaunderous detractors to the â—â—d that when the tongue of the flatterer â—â—th made vs ouermuch to rise vp in the â—â—king of our selues the tongue of the â—â—ckebiter and murmurer might as much â—â—ayne depresse vs and humble vs. Reprehensions and mislykinges of men â—â—e bringe vs to the knowledge of our â—â—lfe The fauor of the people entringe â—â—nce into our soule taketh away from vs â—â—e light of reason whereby we mighte â—â—owe our selues He that is ouermuch fauoured is knowâ—â— of all other men but yet he knoweth â—ot him selfe but he that is disfauoured â—nd lyueth in disgrace knoweth him selfe â—nd is not knowen of other men It is â—uch better that a man knowe well himâ—â—lfe then to be knowen of all other men â—nd not knowen to him selfe and more â—arme doth a man take by fauour then by â—isfauour and more hurtefull is loue then â—ate vnto him Hate is one kinde of perâ—ecution to a man and persecutions be â—rofitable because they doe humble a maÌ„ â—nd make him to knowe him selfe but â—oue doth make a man blinde and taketh from him the knowledge of him self◠〈◊〉 for that cause is it better to be persecuâ—â— then fauored In persecution thou shalâ— finde God and in fauors thou shalt loâ—â— him and doe not thinke that because thâ—â— arte fauored and doest lyue in the prospâ—â—ritie of this world that thou art therefoâ—â— any thing the better beloued of God Remember what the Ghospell sayeâ—â— Forget not that in thy lyfe thou recâ—â—â—uedst thy ioy and Lazarus his woe 〈◊〉 now must Lazarus be comforted and thâ—â— tormented If in this lyfe thou hast faâ—â— and honor thy saluation is thereby thâ— more in hasard and it is a token that thâ—â— arte not appoynted to be an heyre of thâ— ioyes of heauen The lawes doe not allâ—â— that a bastard sonne sholde enter as heyâ—â— into 〈◊〉 fathers possessions Abraham gaue gifts vnto Ismael and 〈◊〉 the rest of his children the inheritancâ— of his patrimonie remayninge whole 〈◊〉 Isaacke his true heyre and successor 〈◊〉 those which doe degenerate from Gâ—â— their true Father by vicious and lewâ—â— liuing he bestoweth onely vpon them 〈◊〉 gyftes of this worlde which be honor anâ— riches They which most of all doe enioy thâ—â— world with the offending of God and thâ— are set alofte therein by hauing of maâ— honors and dignities are after excludâ—â— from the inheritance of glory which 〈◊〉 reserued for the good who despising 〈◊〉 â—â—â—â—ors of this worlde doe hope as lawfull â—â—res to be admitted to the inheritance heauen And the worldly folke must â—â—tente them selues with their worldly â—â—tes without further hopinge for any â—â—â—er prefermente in the inheritance of â—â—â—uen Doe not thou marueyle if the â—â—â—ked doe florish in this worlde for our â—â—ristian Religion doth promise here no â—â—â—or but contempte and dispising The â—â—â—ked men haue nothing in heauen neiâ—â—â—r haue the good men any thing in this â—â—rld Esteeme not thou the fauor thereâ—â— but as the good seruant of Iesus Christ â—â—â—ecte with patience that glorious day which thou mayest enioy the euerlasâ—â—â—g treasure of heauen â—HE BEST AND THE REAdiest vvay for the vvynninge of Paradise is to suffer persecutioÌ„s and tribulations in this vvorld for that purpose be they sent vs by God that vvee may be purged by them as golde is purged by the fier CHAP. 31. THROVGH manye tribulations must we enter into the kingdome of God sayth the scripture Suffer with patience triâ—â—â—ations and afflictions for our Lorde sayeth I am with thee in thy tribulatiâ—â— Tribulation is the faythfull messâ—â—â—ger of God which carieth health and â—â—â—â—uation with it And as he that doth iâ—â—â—rie vnto an embassator of a king or a 〈◊〉 man doth also iniurie to him that seâ—â— him So doth he offeÌ„de God that is grâ—â—ued at his tribulations And God will pâ—â—nish them as Dauid punished Amon 〈◊〉 dishonoring the messengers that he seâ—â— vnto him Tribulation is to man as the fyle is 〈◊〉 iron the fanne to the corne and as 〈◊〉 fier is vnto golde Deale mercifully wiâ—â— Sion O Lorde that the walles of Hieâ—â—â—salem may be builded vp sayeth the prâ—â—phete vnto God S. Peter calleth vs the stones of 〈◊〉 And thou canst not serue for a stone 〈◊〉 that glorious building in heauen aboâ—â— excepte thou be firste well squared heâ—â— and made iust to lye in the foundation 〈◊〉 the workeman who vseth these tribulâ—â—tions as hammers and edge tooles to briâ—â— thee to a right leuell and a perfect squâ—â—â— and the persecutors be they which 〈◊〉 make the wall and are appoynted of Gâ—â— to be the masters of that worke He theâ—â—â—fore that will not be persecuted will 〈◊〉 dwell in the heauenly Hierusalem in 〈◊〉 glory euerlasting King Dauid was a better king then â—â—â—lomon his sonne was for the father 〈◊〉 know to be saued but of the sonne 〈◊〉 opinion remayneth doubtefull and yet â—â—â—ids life was al full of affliction teares 〈◊〉 tribulations but Salomons was all â—â—â—trary who lyued alwayes in peace and â—â—â—speritie Tribulation put Dauids lyfe â—â—ssurance and prosperity put Salomons â—â—â—ation in doubte Tribulation lighteneth the vnderâ—â—â—â—ding Ioseph was not knowen to his â—â—thers when he honored theÌ„ and made â—â—em good cheare but when he wept and â—â—â—ented vpon them then was he by and made knowen vnto them And thereâ—â—re doth God gyue to thee tribulation â—â—cause thou sholdest knowe hym synce â—â—en he maketh much of thee thou wilt â—â—t know hym at all And because thou â—â—â—epest so soundelie and forgettest God 〈◊〉 taketh from thee the pleasure and deâ—â—ght wherein thou layest so much at thyne â—â—se before and sendeth thee some trouâ—â—es to make thee starte out of thy sleepe â—ithall to the end that thou mayest the â—etter remember thy selfe acknowlege â—ym So did Dauid deale with Saul when â—e tooke from hym his speare and his â—essell of water so made hym to awake â—nd afterward he acknowleged his faulte Be not thou ouermuch greeued wheÌ„ God â—aketh thy worldlie comfortes from thee â—or he doth it but for thy greater benefite Thou shalt recouer by tribulations â—hy sight agayne as Tobias did by the galle of the fish VVhen the wilde bull is coursed with in the listes if happelie 〈◊〉 one doe walke by without any care hym selfe yet yf he see the bull coâ—â— running toward hym he will straight by hym out of his waye although that thought hym selfe neuer so safe and 〈◊〉 before So doth God send thee tribulatiâ—â— in this lyfe to the intent that thou mayâ—â— haue good regard vnto thy selfe mayâ—â— put thy selfe in safetie by turnynge 〈◊〉 selfe vnto hym and takinge hym for tâ—â— safegarde The psalme sayth thou diddâ—â—â— multiplie their miseries and infirmities after they made hast vnto thee Iâ— as fauours and felicities doe make thâ— goe away from God so doe tribulatioâ— make thee draw neare vnto hym In tribuâ—lation sayth
and the honour most perilous The begynnynge without prudence the end without repentance It promyseth liberallie It perfourmeth slowlie and an vnpossible thing it is for a man that lyueth to the worlde to want eyther feare sorowe trouble oâ— daunger It draweth men into bondes and neuer suffereth them to be at rest and gladlie wolde gyue them all there haue He that trusteth it too much is but a foole It is impossible to loue it and not to runne headlonge into daunger by the louing of it VVhat canst thou desire in the world that is not full of vncleannes At euerie steppe it is readie to change and by often changing it declareth it selfe to be corruptible It is desirous to haue all meâ— catche after the false pleasures thereof as soone as they haue begonne a little to tast of them it laugheth theÌ„ all to scoâ—â—â— The fruite that it offreth to the folowers thereof is vearie fayre and pleasant to the shew but when they come to the opening of it they shall finde nothinge within iâ— but wormes and fowle stinkinge sauours The glorie thereof is so fickle that it forsaketh them that be liuing and neuer foloweth those that be deade In the promyses that the world maketh is falsehood and disceyte In the conuersation thereof is lothsumnes In myrth heauines his pleasures breede remorse his comfortes bring scrupulositie and his prosperities breede doubtefulnes In it there is neyther stabilitie nor assurance It hath nothing but a shew and an apparance of good and a false florish of fond affectioÌ„ with which it deceyueth the simple that knowe it not who beinge once entred within the goulfe of his bitter waters which they take to be sweete they are plunged drowned in the bottomles Sea of perdition being beaten downe with the waues of his stormy tempests I doe therefore here aduise you that when the world like a craftie marchant doth offer to shew you a vearie fyne cloth to the sale you be not too hastie to bestow your money on it vntill you haue vewed the cloth all throughout for his maner is to present you with that which is fayre fine in the first vnfolding but after beinge layed all forth to the eye It appeareth playnlie to be vearie course and starke nought Such slâ—pper parts doth the world daylie play with vs in vttering to vs false ware for good and true stuffe There be many that for a shadowe of honour or some pleasure which the world doth offer them doe buy in deede much shame and dishonor and some sorowe and troubles withall and haue payed so dearely for that false ware that they haue thereby made them selues slaues and bondmen vnto the world They thinke that euery thing is as good as it beareth shewe for and that the whole packe of cloth is as good within as it maketh shew on the out side But beware lest that the world doe deceaue thee stoppe thyne eares when it beginneth to speake vnto thee sleepe not at the sounde of his melodie for it is lyke vnto the mairemayds musicke which with her sweete songes doth seeke to draw thee on the rockes and caste thy soule and body away for euer IT BEHOVETH THEE TO BE vvyse and vvary in knovvinge of the deceyts of the vvorld lest thou be taken by the false shevves thereof CHAP. 2. BEVVARE that you be not taken with false deceytes sayth the Apostle He which lyueth in this false world hath great neede continnually to take heede that he be not deceiued by it Thou haddest neede to goe verie warelie and well prouyded yf thou wilt auoyde falling It hath this condition with it to enterteyne men and delight them with the outward shew that there may be no regarde had vnto the inwarde partes therof It setteh out all his pleasures delights vnto the sensuall parte of man that the filth which is within may not be perceyued Vnto the couetous man it sheweth onelie the glorious glitteringe of golde but it sheweth not withall the cares that riche men haue both in the gettinge and keeping of their riches It inuiteh vs vnto honorable roumes and dignities in the worlde but it concealeth the troubles which commonlie doe accompanie great men Our aduersarie the diuell neuer brought our sauiour to the sanctuarie which was in the inwarde parte of the temple but he led hym vp to the pynnacle which was a little rounde tower made in the toppe of the Church rather for pleasure to looke abrode and for some ornamente sake then for any necessytie thereof at all The diuell and the worlde doe neuer vse to draw men vnto them by putting any remorce into their consciences or by inuiting them to the perfect knowledge of them selues but by the daselinge of their eyes with the bewtifull shewes of vayne exteriour superfluous thinges To outwarde thinges it inuiteth thee willinglie but vnto inwarde thinges nothinge at all God commaunded that the bestes which sholde be offred vnto hym in sacrifice sholde haue their skinnes firste taken of from them But contrary the worlde will that all the seruice which thou offâ—est vnto it shold be couered with the couerings as it were skinnnes of pleasures honor and commoditie to the intent that the interior partes of malignitie and vice which is within may not be seene therefore must thou doe as God hath commaunded thee which is to take of the outwarde skinnes of delight that thou mayest perfectly beholde the deceytes the scruples and filthines which lye hidden vnder those externall thinges which the worlde offreth thee Truely all thy harme proceedeth of this that thou doest not take awaye the outwarde barke from sinne But yf thou wilt once take holde of the out syde and looke well into it and consider the inward parte of sinne thou shalt finde much falsehoode hidden within and thou shalt know the vanitie the mischiefe of that which thou doest now esteeme so much Behold the deceyte wherein thou lyuest by gyuing credite vnto the worlde thou shalt see how greate thinges seemed vnto thee but litle and how thou esteemedst very dearely thinges of vyle accompte God him selfe being infinite greate thou accomptest but litle because thou 〈◊〉 farre of from him and the smallest thinges of the worlde vnto thee seeme greate because that thy loue and affection hath ioyned thee vnto them which S. Paule the holy Apostle esteemed but as filthie myre The louers and frendes of God because they were full of diuine light knew well the deceytes of the worlde If thou woldest but sometime consider with thy selfe what tyme thou spendest about these worldly thinges and how litle tyme they â—hall continue with thee and then recken withall what paynes and trauayle thou hast bestowed about them it colde not be â—ut that thou woldest with great care and diligence looke well about thee and walke from thence furth more aduisedly in thy â—ourney Thou must stand long aboute the beâ—olding of the vanities and pleasures of â—he
at all in it neuer yet make thou any accompte of his wordes for although it be true that there is no sinne to lyue in highe degree and statelie honour yet doe they lyue in greate daunger of fallinge into the fowle sinne of pryde which doe lyue in the prosperitie and ioliâ—ie of the world The world seemeth goodly and fayre to the eye being in deede fowle filthie like an image made of a peece of wood which is set out well and fayre paynted to the sighte and within is there nothing but a peece of olde rotten timber The fisher vseth to couer his hookes with bayte to catch and kill his fish withall All this worldly flattering is but to doe thee harme with all And vnder the greene grasse doth the serpent lurke and hyde her selfe The woman mentioned in the Apocalips gaue poyson to drinke in a cuppe of gold O how many hath the world slayne with the poyson of his deceytes And how many doe drinke their owne death out of the cuppe of honours riches and vanitie with this golden cuppe he deceyueth the simple which know not the poyson that is conteyned therein flye from his deceytes if thou wilte escape death THE FALSE PROMYSES OF the vvorld are not to be trusted vnto for it giueth the cleane contrarie of that vvhich in shevv it pretendeth CHAP. 4. MANY haue bene cast away through vniust promyses sayeth Ecclesiasticus Let euerie man be well examyned and let them declare the truth of their owne knowledge and they will say that in all their lyfe they neuer sawe ioye without some sorowe Peace without discord Rest without feare Health whithout infirmitie nor myrth without mournynge The world maketh still his promyses of all good and prosperous thinges but in perfourmance they proue all contrarie It promyseth ioye but it cometh accompanyed with sorowe It promyseth to abyde still with thee but when thou hast most neede of his helpe it wil be furthest from thee It promyseth quyetnes and it gyueth perturbations and troubles It promyseth mirth and perfourmeth mournynge And when it promyseth honour it bringeth shame Finallie it promyseth loÌ„ge lyfe when their foloweth a shorte lyfe a miserable and subiect to much euill That lyfe which it promyseth rather seemeth a lyfe then is in deede a trew lyfe To some it maketh a shewe of a longe lyfe for to deceyue them in the end It shortneth againe the liues of some others to the ende that thoughe they wold conuert them to God yet shall they haue no tyme therunto To others it promyseth leÌ„gth of life because they shold doe what they listed be made worse thereby And vnto other it sendeth a shorte lyfe that they shold haue no tyme to doe good All these doth it deceyue depryuing them of the knowledge which they ought to haue of God of the world and of them selues Iacob serued Laban seuen yeares to haue his daughter Rachell to his wyfe but his deceytfull father in law in the darke night gaue hym Lia to wyfe So playeth the world with thee It promiseth thee one thing and intendeth an other These worldlie men doe neuer take knowledge of these things vntill the mornynge come and that the darkenes of this present lyfe be passed away and gone that is vntill death doe come which doth opeÌ„ the eyes of our vnderstanding and maketh vs to behold the falsehood of the worlde as Iacob in the mornynge perceyued the guyle of his false father in lawe Then shall they perceyue the bitter ende that the honors and pleasures of this worlde doe bring with them and then shall they see how much tyme they haue lost in the seruice of this false lyeng world Many althowgh they see well enough the falsehood of the world yet are they contented to be deceyued thereby As BaalaÌ„ did who fell downe at noone dayes wheÌ„ his eyes were open The three freÌ„des of Iob drew neare vnto hym like frendes to gyue hym comfort at the first but afterwarde they iniuried hym gaue hym many fowle wordes of reproche So doth the world draw neare vnto thee at the first with fayre wordes like a frend but afterward thou shalt well perceyue hym to be an hard aduersarie against thee It cometh flatteringe with pleasant speaches vnto thee to offer thee frendship but shortlie after yâ— becometh thy cruell enemy Let not his sweete wordes enter within thyne eares for thou shalt shortlie after finde a fowle chaunge yet are there many for all that which doe gyue it credit and holde all that for true that it telleth them and by beleeuing his false promises they deferre their pennance perswading them selues that they shall lyue many yeares and then cometh he sodenly and taketh their lyfe away from them They lyue so carelesly and vpon such truste of those false promises as though they were very sure that the worlde tolde them nothing but truth But thou must not beleeue his wordes nor what so euer it shall tell thee for thou shalte finde in the ende that all his promises are false THE MEMORY OF THEM that haue despised the vvorlde continueth but of those that haue bene louers of the vvorld the remembrance is soone gone avvaye CHAP. 5. THE memorie of these wicked worldly folke perisheth lyke the sounde of a voyce in the ayer sayeth the prophete Make not any accompt of this world who soone forgetteth his frendes and of his enemies keepeth a perpetuall memorye If thou wilte that the world shall haue thee still in remembrance thou must despise it and so it will remember thee And who be they thinke you that the world remembreth most Good S. Hierome and others lyke vnto him that fled from all the pleasures of this worlde and lyued alone in desertes Of these who were enemies vnto it and set nothing at all by it the worlde hath yet as freshe a memory as if they were liuing still That is most true which the holy prophet telleth The iust man shall be had in memory for euer The worlde hath yet in good memory S. Paule the heremite that was faste shut vp in a caue ninetie yeares together VVhom hath Rome cheefely in remembrance at this day Not the famous princes and greate men which florished so much there but the poore fisher S. Peter whom the worlde despised and made no reckening of The kinges and emperors of the worlde doe adore and haue in reuerence those most of all that fled from and forsoke those great honors and riches which them selues do lyue in They be more honored of the world which doe hate it then they which doe esteeme it They which hate the world those doth God loue and they that forsake the worlde God receyueth and he honoreth those that despise it here in the worlde doth he make also an euerlasting memory of them It is a notable thing that the seruante of God liuing in a caue farre from the company of men sholde haue his glory manifested
throughout all the worlde by God his owne holy appoyntment There had neuer such memory bene made in the world of S. Marie the EgyptiaÌ„ yf shee had remayned still in the world and neuer had gone into the wildernes at all If shee had serued the world shee had bene forgotten longe agoe but flyeng from the world God had care of her to make her glory knowen and published ouer all the worlde the honour of her who liued allwayes hidden in a hole She gayned more by flyeng froÌ„ it theÌ„ euer she could haue done by being her selfe present in it O how much are wee deceyued who by our seekinge of honour doe loose it by desyring to haue our name kept in perpetuall memorie wee are quickelie forgotten And hauing a will to be greate we are brought to be lowe and of little accoÌ„pte And the thinges which wee doe take to preserue vs be made the meanes to vndoe vs and to ouerthrowe vs And euer wee loose where wee doe thinke to gayn O what follie is this of ours and what terrible blindenes to desire still such greatnes in this world seeing before our eyes those onlie to be great in the world which desired to be little and of no accompte VVee wold that men shold remember vs and wee are straighte wayes forgotten there is none so much honored in deede as he that flieth from honour No man is more riche then he that is contented with a little No man so greate as he that seeketh to be little And none so soone forgotten as he that desireth to be had in remembrance of the worlde And all those of whome the world maketh so much feast and so much ioyfull memorie I see finde that they were all enemyes vnto the world Mathathias sayed vnto his sonnes gyue your liues for the testament of your fathers remember the workes that they wrought in their generations and you shall get great glorie and a name for euer The prouidence of God hath so ordeyned that there shold be a perpetuall memorie made of the enemyes of the world and that the frendes thereof shold be forgotten The Ghospell in rehearsing of the genealogie of Christ leaueth out the memorie of Iesabell vnto the fourth generation Allthoughe it had fitlie serued the turne to haue brought it in The memorie of Amaleck God cleane tooke away froÌ„ the earth but the memorie of the iuste shall remayne with our Lord for euer And the memoâ—â—e of worldly men shall perish with the world It is a fowle vanitie to offend God for the leauinge of a memorie behynde thee in this miserable world If thou doest desire a memorie to be had of thee thou shalt be sure to loose it And because the world is so forgetfull of his frends put all thy trust in God who is a most faythfull and â—uer frend THE VVORLD EXALTETH his frendes vvhyle they doe lyue but vvhen their lyfe is ended tyme taketh avvay all the memorie of them as though there had bene none such CHAP. 6. IOB sayth of worldlie folke that the memorie of them shold be likened vnto ashes The wynde neuer ceaseth to blow in this lyfe which doth scatter the ashes that is the fame and the memorie that worldlie men doe seeke in this worlde The Prophet sayth They are like vnto duste which the wynde bloweth vp from the earth The vanitie of men is great who knowing that they shal be conuerted into ashes which the wynde of this world doth soone blow away doe yet thinke that their memorie may continue longe in the world And although it were so that the memory of thee shold neuer perish here what wert thou the better yf thou sholdest remayne coÌ„tinually in hell wold that delyuer the theÌ„ce or deminish thy payne there It is a greate vanitie for thee to desire to be had in memorie of the worlde if thou haste a spotted conscience and a very vayne desire it is of any man to flye abrode in the mouthes of men How much so euer thou art desirous to be praysed of men and to haue thy memory preserued yet must not thou looke to be better remembred then those that are passed out of this world before thee The world is contented for the tyme present here to gyue some shew and signification of his fauour but as soone as one is gone hence he is forgotten as though he had neuer bene The memorie of the iust man shal be with prayse sayth the wyse man but the wicked mans memorie shall soone perish And of the good men shall there be a sweete mention made according as Ecclesiasticus sayed of kinge Iosias The memorie of Iosias shal be sweete in euerie manâ— mouth The memorie of all worldly folke cometh soone to an ende and vanisheth away VVhat is now become of all the honors riches and possessions of worldly men where is all the bewtie of this world the men be gone and all that longed to them and time hath cleane consumed the memorie of them all their goodly great pallaces are made euen with the grounde their costly toumbes wherein their bodies lay be all defaced and no monument lefte behinde so much as of the place where they were Our lyfe passeth away lyke a flower and the delightes thereof be shorte and that which the worlde yeldeth vs here is dearely payed for agayne the pleasures thereof be but for a shorte tyme but the sorowes be perpetuall The glorie and delight of this world is but a pufte but the tormentes that folowe thereof be without end many doe neuer thinke of them vntill they falle vpon their backes and with a vearie little pleasure they buy a greate deale of payne and trauayle And for the mainteyninge of a little honour here what infinite tormentes are susteyned which for all that whithin a little while after vanisheth away like a smoke and they are forgotten as though that they had neuer bene To this point cometh at the last all that peuish prayse which is so greedelie sought for by men in this world How many notable learned men hath there bene in this world whose learnynge was folowed with greate affection of men and were therefore called into greate dignitie and honour here of whome yet at this day there is no memorie lefte no not so much as their names knowen Their lyfe was but short with death it had end and straight wayes they were forgotten for euer VVhat is become of so many Princes kinges and greate estates and all their greate port and Princelie Maiestie their frendship riches and Iolitie VVhat is become of all this geare now There is now no memorie lefte thereof It is passed like a shadow and as though it had neuer bene How many haue wee knowen and bene famylier withall and in whose companie wee haue bene full merie together that now doe lye full lowe vnder our feete and are almost forgotten as thoughe they had neuer bene They are all deade they shall
way to finde that comforte which thy soule seeketh after VVhen temporall goodes be once gotten they be but little esteemed but thinges eternall which be gotten with lesse trauayle then the other be much esteemed because they gyue perfecte contentment All the tyme that Iacob continued in Labans house he neuer had any thing but displeasures and disquyetnes but as soone as he was gone from him he met strayght way with an whole hoste of angels They which doe serue the worlde neuer finde out any thing but trouble and trauayle as Iacob did when he serued Laban therefore the seruant of Iesus Christ ought to turne towarde his fathers house which is God him selfe and there shall he finde diuine consolations as in all mischeefes the remedie that we haue is to goe out of them the same way that we came into the so the remedie to make vs perfecte is to returne thether from whence we were departed and it is naturall for euery thing to returne vnto that from whence it firste came in this consisteth our perfection The bull when he is well bayted in the market place goeth ouer out agayne at the same dore that he came in at for naturall instincte did teach him to seeke to auoyde daunger the same way he entred into it and thou when thou arte well bayted and hunted vp and downe here in the worlde endeuor thou to goe out agayne the very same way that thou camest in for it is the onely remedie to get perfection of blisse to enter thether agayne from whence we firste departed God being then the onely beginning from whence all our good proceedeth since euery good and perfecte gyfte proceedeth from aboue as S Iames sayeth If thou wilt finde rest and true ioye it is necessarie for thee to turne thee vnto god Nothinge doth at any tyme receyue the perfection of his owne nature vnlesse it be reduced to the generall originall of the same And because that God is the generall originall from whence all our good proceedeth therefore desireth our soule so earnestly after god because that getting once hym he getteth all that is good for all that is good eyther it is God hym selfe or els it cometh from God VVhen a greate worldly Prince goeth â—o make his abidinge in a countrie that is â—ut barrayne and poore yet all maner of victuals be founde there aboundantlie â—nd when he departeth thence agayne it â—hall remayne barrayne poore as it was before So wheÌ„ God abideth in our soule euerie good thing is there aboundantlie â—nd when he departeth thence agayne it â—axeth all barrayne and drie VVith gods presence all good thinges doe come to â—hee and in hym shalt thou finde rest and â—ut of hym there is nothinge but trouble â—nd disquietnes The Egyptians had amonge them for â—ne of their plagues the busy vnquiet â—iâ—s which be the troublesome cares of â—he minde but Israell which is the true people of God had the sweete Sabaoth of â—est and pleasure It is a greate torment to burne in the desire of earthlie thinges and greete comforte it is not to haue any longinge after any thinge in this worlde He onlie thâ—â— hath his sure hold fast vpon god almightie is merie and ioyfull whilest other lyue iâ— in torment and heauines THERE IS NO TRVST TO be had in thinges of this vvorlde fâ—â— at our most neede they be gone avvâ—â— from vs onlie God is to be loued aâ—â— in hym is our trust to be placed for â—â— neuer forsaketh them that trust in hym but is alvvayes a readie helpe for thâ—â— in all their afflictions CHAP. 5. TRVST in God and doe wâ—â— sayth the Prophet Aâ—â— thinges that be created dâ—â— fayle vs at our most needâ—â— and for that cause it is vaâ—itie to put any trust in them If thou doest trust in men thou shalt ofteâ— be deceyued After good seruice thâ—â— gyue but sclender rewardes yf thou do eâ—trust in them thou shalt finde discomforâ—â— thereby for it is written cursed is he thâ—â— putteth his trust in man Trust not in princes nor in the sonnes of men in which there is no saluation saith Dauid the Prophet Amon did put greate â—onfidence in the fauor that he founde â—t kinge Assuerus hand but at last he came â—hereby vnto a miserable end They that â—yue in most fauor of the world they commonlie loose all their fauor agayne at the â—â—st and they which were most beloued â—ecame to be after as much hated accorâ—ing to the common course of the worlde â—he world doth alwayes turne aboute â—â—oughe a man were so fortunate to conâ—â—nue all his lyfe in good grace and fauor â—hat good will that doe hym when death â—â—meth and catcheth hym Thinke not â—â—ou to haue any sure stay in a staffe that made of reede no better trust is there 〈◊〉 be had in any mortall man In the psalme it is written happie is 〈◊〉 that putteth his trust in our Lorde hapâ—â—e is he that loueth God with his whole â—â—rt and putteth his trust in hym for he â—â—il deliuer him in the time of his distresse â—â—t because that true hope is founded â—â—on a good conscieÌ„ce the Prophet saith â—â—at he sholde not onlie trust in God but â—â—so doe well The hope of the wicked sayth the â—yse man shall perish because it is not â—â—unded vpon good workes They lyue â—â—delie and yet hope that God will gyue â—â—em glorie If thou hopest that God will â—â—ue thee his blisse when thou daily offendest him it is rather rashe presumption iâ— thee then any well ordered hope Trusâ— thou in God for in fulfillinge on thy part that which longeth vnto thee God of hâ—â— infinite mercie will not fayle to gyue theâ— glorie since he neuer forsaketh them thâ—â— doe put their trust in hym Salomon sayth of a diligent Christiaâ— thus He putteth his handes vnto strongâ— labors his fingers haue not refused thâ— spindell Vpon the distaffe doth remayâ—â— that which is to be sponne and that whicâ— is alreadie sponne is vpon the spindâ—â— and so that which wee haue labored foâ— and trauailed to get is now vpon the spiâ—â—dle and that which hangeth still on thâ— distaffe remayneth yet to be wrought anâ— labored He setteth his fingers to the spiâ—â—dle that trusteth in God vpon that whicâ— he hath done alreadie and he taketh thâ— distafe in hand that is in good hope vpoâ— that which is yet to be done It is a verye vayne thinge for thee 〈◊〉 leade an euill lyfe and then to truste vpoâ— pennance to be made after at leasure wâ—â—â— thou knowest not surely whether thâ—â— shalte lyue vntill to morowe These haâ—â— in their handes their distafes whereâ—â— hangeth that which they haue to workâ— which they neuer goe aboute to make aâ— ende of Thou oughtest by and by to reformâ—â— thy lyfe and to haue good hope that Goâ— will gyue thee of his glory since it is 〈◊〉 sure that he neuer denieth it to any which
doe that which he commaundeth So in fulfilling of the commauÌ„dements of God â—hou mayest make full accompte that he will gyue him selfe vnto thee to the ende â—hat by thine enioying of him thou maiest â—lwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer â—hee from all thy temptations saying by â—he mouth of SalomoÌ„ That he is the shild â—f them that put their trust in him Dauid â—ut his truste in God and he was holpen Happie is he that putteth his trust in God and feareth nothing the malice of men Happie is he that had no feare in his mynde neyther fell from his hope at all Happie is he whose strength is God hym â—elfe for in the tyme of tribulation his â—ope shall not be vayne Ecclesiasticus â—aith coÌ„sider o ye mortall men and knowe 〈◊〉 for certaine that neuer any trusted in â—ur Lorde and was confounded nor perseuered in his commaundemeÌ„tes and was forsaken The sicke man hath good cause to trust â—n that Phisition for his health that cureth â—ll disseases Our Lord saith the Prophet is he which healeth all thy sickenes and saueth thy lyfe from death He is neare vnto all those that call vpon hym AS GOD DOTH IN GOODnes exceede all other thinges so ought man to loue hym incomparablie abouâ— all other thinges vvhich yf they haue any iote of goodnes in them they haue it by participation of some peece of gods infinite goodnes CHAP. 6. THOV shalt loue God with all thyne hart with all thy soule and with all thy force sayth our Lord for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must forsake but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world Place thy loue in God onlie with out louing thou canst not lyue And seeing then that thou must needes loue bestowe thy loue there where thou mayest fynde most sweetnes delighte Thou oughtest not to commyt so great an offence against the high maiestie of God as to cople together his deuine loue with the loue of these most base and beggerlie thinges of the world As God doth infinitelie exceede all 〈◊〉 creatures so ought our loue to hym â—â—comparablie exceede the loue of all â—â—her thinges VVho ought to gather the â—â—â—te but he that planted the tree sayth â—â—e Apostle VVho planteth a Vyne and â—â—th not of the fruyte thereof And â—â—om oughtest thou to loue but him that â—â—de thee able to loue In hym alone â—â—ghtest thou to put thy loue of whome â—â—ou receyuedst thy power to loue Fly â—â—e corruption of the world make not thy â—â—rt thrawle to the vanitie thereof Take â—â—e loue of God for thy refuge defence This is the verie mountayne that God â—â—d Lot to saue hym selfe aâ— vnlesse he â—â—â—d be burned vp with the fire of Soâ—â—me So thou O Christian soule flie â—â—om the maledictioÌ„ of this world vnlesse â—â—ou wilt be burned vp in the flame of â—orldlie passions Nothing will so easelie make thee 〈◊〉 despise the vanitie of the world as the â—â—ne of God And because thy harte was â—uer throughlie towched with the fire of â—â—ds loue thereof groweth it that thou art â—llen so in loue and hast so great a sauour 〈◊〉 the corruptible goodes of this vnâ—â—ppie worlde All the troubles and cares â—â—at thou arte vexed with proceede hereâ—â— that thou louest not God as thou â—ughtest to doe O that thou mightest but taste a little of â—â—e sweetenes of gods spirite O how easelie woldest thou then despise that whicâ— thou now settest so much by Thou shoâ—â—â—dest not then haue so many cares for vnâ—â— the seruante of God one care is sufficieâ—â— The nature and propertie of loâ—â— is to haue no care aboute any thing 〈◊〉 that which he loueth That is well â—â—â—fied here in this worldly loue where 〈◊〉 shall often see that some one man for 〈◊〉 obteynynge of that thinge which he â—â—â—nestlie loueth maketh no reckenynge 〈◊〉 eyther goodes honor or fame and ofâ—â—â—tymes hasardeth his lyfe therefore 〈◊〉 He putteth all thinges in adueÌ„ture to haâ—â— his will He forgetteth him selfe and eueâ— other thinge for that whiche he deareâ—â— loueth Now yf this fond loue of thingâ— so little woorth the louinge be of suâ—â— force that it taketh from a man the louâ—â— the care of euerie other thing how muâ—â— more shold the loue of God make hym 〈◊〉 be free from all other care eyther of hyâ— selfe or any thing els These superfluous cares which thoâ— takest and the much caring for thy selfâ— maketh it to appeare playne that thoâ— louest not God at all For yf thou diddeâ—â— loue God the onlie care that thou sholdeâ—â— haue aboute the seruing of hym woldeâ—â— occupie thee that thou sholdest haue 〈◊〉 tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ— â—nto God that they forget them selues â—ll other worldlie thinges so as they were â—eputed of worldlie men to be no better â—hen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to â—ake thyne accompte with God and with thyne owne soule so as yf there were â—ot any other thinge in the world for thee â—o doe besydes Thou oughtest to loue God so as yf it might be possible thou â—oldest forget thy selfe in such sorte as â—â—at thou mightest trulie say as the Apoâ—â—le did I lyue not but Iesus Christ liueth 〈◊〉 me Loue not the thinges of this world â—o as to make them the end of thy loue â—ynce all that thou canst loue in this world â—hou shalt fynde to be much more perâ—ectlie in God then in the worlde If thou â—oest loue any thinge because it is bewtiâ—ull why doest not thou loue God who is â—he fountaine of all bewtie And yf goodâ—es be the thinge that our will is fixed on who is better then God There is none good but God alone in his owne nature substance The goodnes of a creature is so farre forth good as it doth participate with some droppe of that greate Sea of gods infinite goodnes Now yf thou doest so much loue any creature for some shew of goodnes that thou perceyuest therein althoughe there be in deede infinite imperfections in it why doest not thou loue God who is essentiallie good of hym selfe and the perfection of all goodnes The lesse materiall substance that there is in bodies so much lighter they be and so much the better disposed to ascend vpward Therefore yf our soules be laden with the loue of earthlie thinges they shall the lesse be able to ascend vp by charitie to God There is perfect loue where there is no disordinate passion and he that doth perfectlie loue God will nothing esteeme the vanities of the earth THE LOVE OF THY NEIGHbour is so ioyned vnto the loue of God that it is vnpossible
but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
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
Our Lorde him selfe â—ayeth No man that putteth his hâ—nde to â—he plowe and looketh backe is meete for â—he kingdome of God The foure beastes mentioned in the Apocalips neuer had rest day nor nighte No more oughtest thou to take any reste â—ntill the worke that thou haste taken in â—ande be at an ende The kyne which were yoked together and brought backe to the Arke from the Philistines neuer declined neyther to the righte hand nor to the lefte but kept the straight way on to Bethsamies and althoughe that the calues which were shâ—â— vp the whyle bleated after their dammes yet they neuer forsooke their way nor sought to goe back agayne but kept on still their way that they were entred in And synce that thou hast taken on thee to carry the yocke of our Lord and to beaâ—â— on thy backe the burthen of his most holiâ—â—â— law thou must not goe out of the way nâ—â— leaue yt by any meanes althoughe that thâ— sensuall appetites like naturall children doe seeke to drawe thee backe agayne 〈◊〉 the worlde But let vertue vanquysh â—â—â—turall loue and doe thou proceede in thâ— iourney like one that were deafe 〈◊〉 gaue no eare vnto the world but hold 〈◊〉 thy way and gyue no answere at alâ— neyther vnto the worlde nor to the flesh vntill thou come to Bethsamies which is asmuch to say as the house of the sonne which is the eternall light and infinite clearenes where thou shalt see God in his glorie OVR LORD GOD SVFFRETH vs to be tempted dyuerslie to the inteÌ„t that vvhen vve haue by his helpe ouercome the sundry temptations of our spirituall enemy vve may receyue the greater revvarde and glorie at gods hande CHAP. 34. MY sonne when thou doest put thy selfe to the seruinge of God prepare thy harte against temptation sayeth the wyse man Thou must not marueile that thou arte assaulted with temptations when thou beginnest to serue God for thyne armoure of defeÌ„ce was not bestowed vpon thee but to the intent that â—hou sholdest defend thy selfe therewith â—n tyme of battayle But if thou suffrest â—emptations doe not thou take any discomforte therein at all for the deuill neuer tempteth those that be his already Pharao the great king of Egypte did persecute the childreÌ„ of Israel with more extremitie when they were readie to departe away from hym then when he did peaceablie possesse them Laban did neuer persecute Iacob but when he was goinge away from hym and so fareth our aduersarie with vs. He vexeth hym with greater stormes of temptations that is aboute to goe from hym and to gyue hym selfe to the seruice of God then hym whome he is presentlie in quyet possession of Our Lord suffereth thee to be teÌ„pted to the intente that he way prooue thee see whether thou wilt perceuer in his seruice whiche thou hast taken in hande The Angell sayde vnto Tobias Because thou wert acceptable to God it was necessarie that temptation shold trye thee But beware that thou gyue no consent vnto temptation For thoughe that fire be strickeÌ„ out of a flint stone by force of the steele yet if there be no apte matter vnder it for the fire to take holde on it serueth to no purpose And so thoughe that the deuill with the steele of his temptation doe stricke vpon the stone of thy sensualitie yet shall he neuer stricke any fire out of yt that shall doe thee any harme except that thou doest ioyne the consent of thy will thereunto But yf thou be not warâ—â— and wyse thou wilt be often deceyued for the woolfe doth often apparell hym selfe in a Lambes skinne the better to dissemble his malice withall and this is the most daungerous temptation of all otherâ— For vyces when they come appareleâ— with the cloathinge of vertues beare thâ— countenance of frendes when they be iâ— deede our most extreeme enemyes The rouers on the sea doe alwayes carrie in their shippes with them banners of peace when they intend nothinge but warre to make their enemies to take them for frendes and so with the more ease and safetie take them prisoners and make them their slaues The deuill doth also spreade forth the banners of such vertues as Christians haue in reuereÌ„ce to the end that he may be taken for a frend amongest them and so the easilier bringe them into his subiection So deceyueth he many vnder the color and shew of vertue He transfigureth hym selfe into an Angell of light and chaungeth his shape like as sheroboams wyfe did who soughte by the heighte of counterfeytinge her attyre to deceyue the Prophet Abias Let not thy selfe be caried away with euery vayne blaste of wynde that bloweth but make tryall first and see whether the spirite be of God or noe according to the counsayle of S. Iohn saying Beleeue not euery spirite but proue whether it be of God The craftes and subtilties of the deuill be infinite he maketh shew sometyme to stryke at one place when he intendeth to hit an other and some other tymes he fayneth as though he wolde runne away from a man when he maketh a shorte returne agayne to finde him the more vnprouided and so with more ease ouercome him and if that temptation doe cease and forsake thee for a tyme yet accompte not thy selfe in full assurance but looke to haue him come the more fiercely vpon thee agayne and in tyme of peace be more vigilante and watchefull then thou woldest be in the tyme of warre The shippe that sayleth doth incurre more daungers many times when the weather is calme then when great stormes doe aryse for in the calme the saylers goe without care and dreade no daunger but in tyme of tempest they prouide for euery mischeefe that may fall And one of the greatest mischeefes that may happen to any man is neuer to be tempted at all and thou oughtest neuer to thinke that thou haste more temptations then when thou perceyuest them not VVhen thy meate firste entreth into thy stomake the naturall heate beginneth as it were to make warre with thy meate vntill that the substance thereof be altered and chaunged and if when that is disgested there be not a newe supplye made of more sustinance agayne for to make a new combate then doth the stomacke make warre with it selfe and without some other matter be gyuen it to worke vpon it consumeth it selfe and killeth thee So if there be no temptations outwardlie gyuen thee there will happelie some growe within thee that may destroy thee Be not much greeued that thou arte tempted persecuted and troubled for â—hen will our Lord be at home with thee â—o helpe thee most of all except that thou â—oest fayle on thyne owne parte and if â—hat temptations doe fayle thee without â—hou shalt not fayle of most greeuous â—emptations within which will make most â—ruell warre against thee God will that thou be tempted for â—hyne owne profit for it is necessarie that â—emptations doe
is â—ow my cheefest foode In this lyfe men â—re loth to touch any thing that may gyue â—hem any displeasure or annoyance and â—n the nexte lyfe euery thinge will gyue â—hem displeasure and tormente whereby â—t is to be gathered that they which doe â—yue in this lyfe in most delightes shall in â—he next lyfe finde the paynes of hell more â—harpe and vehement For looke how much â—ny thinge doth gyue resistance vnto his â—ontrarie so much is the operation of â—â—at thing perceyued to be more forcible â—hich ouercometh and maistereth that â—hich resisted it Iron doth resist the fire â—ore then wood doth but when the fire â—ath ouercomen the Iron and got full doâ—ynion ouer it then is the heate of the â—â—on farre greater then the heaâ—e of the â—ood So they which in this lyfe doe feele â—o sorowe shall feele in hell the more â—orment as by the contrarie agayne the â—ood men that felt here but small rest shall â—nde and perceyue afterward the greater pleasure and comforte The mightie men shall suffer mightie tormentes they shall desire to die and death shall flie away from them and death shal be their foode The grasse doth feede the beast that eateth thereof and afterward it begynneth to growe agayne Euen so shall wicked men be euer dyinge but shall neuer be deade and how much soeuer they be tormented by payne yet shall their tormentes neuer make an end of them Consider how hardlie God will deale with his enemies that so sharpelie handeleth his frendes in this world The Apostle sayth the frend of this world is an enemy vnto God The holie Martyrs that were gods frendes suffered many cruell tormentes here And doest thou thinke that geuinge thy selfe to the pleasures in this world thou shalt finde rest and ease in the next Iheremy sayth they against whome there was no iudgement haue dronke of the cuppe of affliction and doest thou looke to be accompted as innocent No thou shalt not be taken as innocent but thou shalt drinke of the cuppe I haue sworne by my selfe sayth our Lord that thou shalt be as a perpetuall wildernes and a contynuall reproofe Deceyue not thy selfe nor doe not thou thinke that pouertie sorow and torment were made for goodmen for althoughe that God suffereth them to tast of them here for a tyme yet are they not purposelie prouided for them For God hath chosen out the good for his owne glorie But these afflictions doe properlie apperteyne vnto thee and are reserued for thee although thou doest now escape them and they flie away from thee All the tormentes that the holy Marâ—irs suffered if they were all ioyned togeâ—her in one will not be equall nor able to counteruayle one of the least tormentes which the damned doe suffer in hell If God wolde not spare his Angells when they offended hym how wilt thou â—ooke to be deliuered from the fierie pit of hell prison Thou Capernahum that â—idest exalte thy selfe vp vnto the starres â—hou shalt discend downe into the botâ—ome of hell And if thou be afrayed to be by nighte â—n the darke amonge the bodies of deade men howe wilt thou abide to be in the darke amoÌ„gest so many deade men where â—hou shalt neyther see sonne nor moone â—or starre light It is a most miserable â—ountrey to dwell in where there is conâ—inuall nighte and neuer any day And if now thou canst not suffer the â—ighte of one deuill how wilte thou endure then the sighte of so many together And if thou canst not abyde to holde thy finger a litle whyle in the fire how wilte â—hou abyde to tary so long together in â—ell fire in coÌ„parison of which the fire which thou doest here see is but as it were a fire paynted on a wall If a litle greefe doe now seeme paynefull vnto thee how wilte thou suffer all the infirmities and disseases that thy bodye may beare All the infirmities that mans body is here subiecte vnto shall the damned man haue in hell and euerie parte of a man shall suffer there greater torment then any man can here imagine in this lyfe and if euerie euill sauour offend thee and annoy thee here how wilt thou abide the most lothsome and filihie sauour of hell If onely one bodie of a damned person were layed vpon the earth it wolde so corrupte the ayre with the vyle stynke thereof that it wolde cause a vniuersall plague ouer the whole earth If thou sholdest be layed in a most softe and delicate bed and haue all things ministred vnto thee there that might moue thee to take delight therein yet if thou sholdest haue all this vnder coÌ„dition that thou sholdest not departe out of it in fortie yeares together but be bounde to be there all that tyme thou woldest take it for an vntollerable payne and torment How wilt thou then indure to be bounde in fierie cheynes in some filthie corner of hell where thou shalte neuer ryse agayne And what can be more miserable then to be altogether voyde of hope to be most assured that neuer remedie wil be had Now thou that doest lyue here in the vanities of this worlde and doest set more by them then by God hym selfe looke about thee consider with thy selfe these bitter sharpe tormentes that thou mayest thereby be moued to doe pennance for thy sinnes while thou hast tyme and that thou mayest so despise set noughte by these worldlie vanities that God may delyuer thee from these greate infernall tormentes and perpetuall lamentations THE GLORIE FELICITIE and beatitude vvhich they get vvhich for the loue of God doe despise the vvorlde vvith all the vanities thereof is so greate and infinite that it farre exceedeth all mans vnderstandinge neyther can any tongue of man expresse it or declare it CHAP. 40. THESE worldlie men shall goe into euerlastinge tormentes the iust men shall goe to lyfe euerlastinge Euen as the iust Iudge will gyue eternall torment to those that haue forsaken God and preferred the corruptible goodes of this world before the euerlastinge Lorde him selfe So vnto hym that will for gods sake despise these earthlie thinges our Lorde will say to him as in the gospell is mentioned Ryse vp thou faythfull seruant that hast in small thinges bene trustie for I will gyue thee charge ouer greater thinges Ioseph bringing his two sonnes to his father Iacob to receyue his blessing before he died placed Manasses that was the elder of them on his fathers righte hande and Ephraim that was the yonger he set on his lefte hande after the manner of the worlde which alwayes gyueth honor to great men and despiseth the meaner sorte But wyse Iacob in gyuing of his benediction vnto them preferred the yonger and layed his righte hande vpon him and on the elder he layed his lefte hande So will God doe when he shall come to iudge the worlde he will lay the right hande of his glory vpon those that in