furtherance 〈◊〉 meanes of any helpe that doth arise to you by 〈◊〉 small paynes taken herein I praye you of your â—â—aritie that for my paynes you vvill afforde 〈◊〉 parte of your prayers and by your intercesâ—â—â— intreate for mee at goods handes that vvhiâ—â— I seeke to carrie a candle to gyue others light I vvalke not in darkenes my selfe and lose 〈◊〉 comforte of that vvhich I procure to get for othâ—â— folke but that if I chaunce to trippe or stomble 〈◊〉 my vvay as God knovveth I doe full ofte yet 〈◊〉 may the sooner by your good healpe recouer mâ— selfe agayne and escape the euerlastinge ruyne 〈◊〉 my soule so as at the last after these hard stormeâ— be past I may by gods mercie be receyued to somâ— peece of his glory Fare ye vvell God send yoâ— the assistance of his holie spirite to conduct you 〈◊〉 the ende of your vvell begonne iourney Amen From the prison Aprilis 7. Anno domini 1584 nost capt 7. Your faythfull vvellvviller and true frende in Christ Iesu. G. C. OF THE DESPIsinge the vanitie of the vvorlde The first parte â—ovv that vve can neither tast of God nor enioye any spirituall delighte and diuine comforte yf first vve despise not the vvorld and the Pleasures therof CHAP. 1. NO man can serue twoe maisters saith Christ our Sauiour The comfort that is of God is sweete and delectable but this is not for all men but for those onelie whiche deâ—ise the vanities of the worlde It is imâ—ossible to tast of God and to loue disâ—â—dinatâ—ie the thinges of this lyfe All men â—â—ulde gladlie enioye the sweete conuerâ—ion of our Lorde but few there be that â—ll forgoe their owne commodities and â—â—linglie despise the earthlye delightes They desyre greatlie to haue the inward comforte of the soule but with all they desyre to satisfie their owne appetites But yf thou wilt folowe Christ thou must denye thy selfe Thou must withdrawe thy selfe from the world yf thou thinkest to enioye God for God and the world be contrarie they haue nothinge common betwixte them neyther maye they inhabite together caâ—â— of therfore the loue of the worlde yf thou wilt that God shall haue accesse to thy soule Neyther mayest thou fullie tast oâ— the sweetenes of God vntill thou doesâ— fynde that the pleasures of the world be waxen bitter vnto the and vnpleasant And when thou shalt accompte of thesâ— wordlie thinges to be harde and harshe of tast then shalt thou fynde thy soule disposed to receyue the inward comfortâ— of Iesus Christ. For as it is vnpossible foâ— the with one eie to looke vpward to heâ—â—uen and with the other to looke downewarde to the earth so is it against reasoâ— to haue thyne affections here on thesâ— earthlie thinges and enioye withall thâ— spirituall coÌ„fortes of heauen If thou wilâ— enioye God it is necessarie for the to deâ—pryue thy selfe of all kynde of wordlie 〈◊〉 sensuall comforte That comforte which cometh from man must needes be vile anâ— of no accoÌ„pte since it hyndreth the comâ—forte whiche cometh from God Thou must not seeke for God in the pleâ—â—sant fieldes nor in delightsome gardeins neyther in the pleasures of this worlde Synce Moyses one so deare vnto hym founde hym out amongest the thorney busshes of harde pennance and sharpenes of lyfe Therefore doe those worldlinges neuer deserue to fynde hym that doe not seeke hym any where but amongest pleasures and delightes But flie from all worldlie comforte asmuch as thou mayest and then shalt thou be refresshed at gods owne hande Dispatch all worldlie care froÌ„ thy soule to the intent that their maye be place for the loue of God to rest therein where it maye be suerlie planted and take fast rootinge God would not permitte that his holye Arke the idole Dagon should haue both one Aulter And allthoughe the Philistines did earnestlie labour to haue it so yet could they neuer bring it to passe that they might both abide together God will not that the Idole of vice whiche thou doest adore should haue any place there where as his diuine person remayneth he coÌ„senteth not that the world and he shoulde be adored together And therefore yf thou wilt loue God as thou oughtest to doe thou must not sett by the glorie of this worlde God neuer appeared vnto Moyses whilest he remayned in Egipte no more owghtest thou to haue any hope of seeing hym whilest thou â—iuest in darkenes of the world Refuse the Pallace of Pharao despising the honours vanities in whiche thou liuest that thou mayest finde in the desert of solitarie lyfe as Moyses did the helpe of God and his spirituall comfortes VVhilest the flesh pottes of Egipte doe sauour well in thy mouth thou shalt neuer tast of the heauenlie manna Thy stomack being full of nawghtie humours thou canst neuer receyue the precious foode of heauen Despise from the bottome of thyne harte all that is delightfull here vnder heauen And thou shalt easelie make thy soule thereby to mounte aboue the heauens to receyue the ioyes thereof Many be desirous to haue respect vnto both And geuing them selues vnto God doe yet reserue their wordlie commodities still to them selues Let it not be greuous vnto the to seperate thy selfe from thy frendes and kynnesfolke when they doe gyue the any impediment toward the waye to heauen For God reuealeth not his hidden secrettes vnto thy sowle in the presence of other witnesses neyther will he be conuersante with hym that is vnquyet and is occupyed aboute wordlie busines There is none beloued of the worlde but he that is dryuen away froÌ„ Christ And there is none that is beloued of Christ but he whome the worlde despiseth Thou canst not perfectlie loue God but yf thou doe first despise thy selfe and the worlde for God And by this mayest thou knowe whether thou louest God yf thou coÌ„ferre the loue that thou bearest hym with the loue thou bearest to the world for so much the more as thou louest God so much the lesse shalt thou esteeme the worlde Our Lorde will not haue our hart deuided nor parted in peeces but will haue it whole to hym selfe And therfore that thou mayest not lose a thing of so great a price esteme but lightly these traÌ„sitorie things And this is the readie way to get the perfect coÌ„fort of spirit THAT PERFECT PEACE IS not fovvnd but of the humble meeke mynde vvhiche is not gotten but by mortification of our ovvne vvilles and by voluÌ„tarie suffering of vvordlie paine and tribulatioÌ„ for the loue of Christ. CHAP. 2. I LEAVE vnto yow peace I gyue you my peace saythe our Lord as long as you shall serue the worlde you shall allwayes lyue in debate and contention The loue of carnall thinges is follie which hindreth vs of thinges spirituall The louers of the world doe lyue in continuall torment The world still runnethe aboute like a wheele and in the furie of his turninge slayeth them that loue
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
these earthlie thinges VVhen he depriued his greate frend Iob one whome be loued so well of them at the request of his greate enemy the deuill Open thine eyes and consider how much thou doest abase thy selfe in the vnordinate louing of riches how much thou doest exalt thy selfe agayne by the contemninge of them Take awaye therefore thy loue from these vanities bestowe it onlie vpon Iesus Christ. NO MAN OVGHTE TO BE proude nor to glorie of his earthly possessions vvhich doe further nothinge tovvard the attaynynge of vertue but rather as hurtfull thinges they ovghte to be reiected and abhorred of vs. CHAP. 20. COMPARE not the wisdome of God vnto a pretious stone for all the golde in the world being compared vnto that is but as the small sande And siluer in respect of that shal be accompted but as a peece of clay saith the wise man That is great pouertie whiche the wordl calleth riches Put not thy mynde vpon such vanities but lifte it vp to God alone Abase not thy selfe in subiecting thy will to such vvâ—e thinges God hath created thee to goe vpright and straight because thou shouldest looke vpwarde to heauen and loue heaueÌ„lie thinges And set nought by these thinges of the earth And because God looketh and hath respect to helpe thee to doe thee good therefore hath hâ— placed all thinges that thou haste need◠〈◊〉 vpon the vppermost face of the earth as bread wine meate and all other thinges necessarie for thee because thou mightest finde them redily and easely at what tyme thou haddest neede of theÌ„ But the superfluous things as golde and siluer he hath hiddeÌ„ vnder the earth because thou shouldest not wish for them nor desire them Seeke not therefore after such false ware The prophete sayeth Ye children of men why doe ye loue vanitie and seeke after lying Thou being the sonne of a reasonable man which haste also the vse of reason doe not thou lyue so without all reason as to make these earthlie gooddes the vttermost end of thy trauailles synce thou wast created for to enioye the heauenlie gooddes All that thou louest is vanitie sayth the Prophet and whatsoeuer the world promiseth thee is but lies This golde is but earth and this silke which thou esteemest for so delicate a thinge cometh from the selie woormes and what thinges be more vile then those These be those pretious thinges whiche adorneth thee with this dayntie stuffe thou settest thy selfe out to shew when all this was vpon thy backe wast thou cloathed with any thinge but with pouertie and with vanitie Be not thou proude of any such like cloathinge neyther doe thou vaunt thy selfe of thy riche hangings or other costlie stuffe that thou doest adorne thy house with all for thoughe to thy blynde eyes they seeme to be great riches yet in truth they be none nor for such are they esteemed of men that be wise and of vnderstaÌ„ding These thinges be not they whiche shall make a man riche If thou wilte be riche thou must loue that which is verye true riches in deede These riches can not make a man wyse humble patiente chaste or mercifull they conuerte not anger into meekenes nor make a cruell man piteous nor the enuious man charitable Now if towarde the vertue of the minde they doe further nothing at all but rather as by experience we daylye see doe make men worse in maynteyning vyce and dryuing away vertue what reason is it why thou sholdest so fondly esteeme them for euen as when thou doest norish in thy bosome serpents and scorpions who when they haue well warmed them there will stinge thee and poyson thee for thy labor and do as much as is in them to kil thee So with the heate of thy disordinate desires thou doest norish and augment these riches and delicacie wherein thou lyuest which being fostered with in thy bowels doe after gnaw thy conscience and extinguysh the good spirite with in thee and so put thy saluation in great daunger· This is that which thou hast loued so well O thou blinde man This is that after which thou seekest so fast And this is that which thou consumest thy selfe for Praye vnto God to gyue thee thy right vnderstaÌ„ding to the intent that thou mayest knowe the deceytfulnes of these gooddes which thou louest so well and that thou mayest lyfte vp thy harte to the loue of those thinges in whiche true riches are to be founde MAN BEINGE CREATED TO the image and similitude of God ought onlie to loue hym and not these earthlie riches vvith vvhich in deede he hath no maner of resemblance CHAP. 21. DOE not thou loue the world nor the thinges which be in it sayth Sainte Iohn By the light of naturall reason it is manifest that thou oughtest not to loue any of these earthelie thinges â—or loue is a thinge of that nature price â—hat it cannot be due vnto any thinge but â—hat which is able to render loue backe â—gayne and requite loue for loue which â—s the iust recompence and price thereof â—nd because no vnreasonable creature can â—hus doe therefore must not thou set â—ayne harte and affection vpon any of theÌ„ It is a greate peruerting of order to vsâ— thinges to other endes then they are appoynted and created for Only god is to be loued for hym selfe as that which is the cheefe good of all and as it were the verie centre of thyne harte And his creatures must thow vse in their kyndes to serue hym with all as he hath ordeyned but for that good which thou doest thy selfe take by theÌ„ thou must thaÌ„ke God threreof And vpon hym must thou bestowe all the loue therefore that thou canst vnto whom it only belongeth froÌ„ whome thou onlie receyuedst the fruyte and benefite of those his creatures But yf thou doest loue the creatures them selues not referring the loue thereof vnto God Thou pâ—ruertest the order of nature and art worthelie to be punisshed therefore God created man to his owne image and likenes to the ende that as all other lyuinge creatures of their owne natures doe loue their lyke so he sholde gyue all his loue and affection to God alone and not set his lykinge in these earthlye and transitorie thinges But with riches whâ—â— resemblance or likenes hast thou VVhâ—â— hath thy soule to doe with golde Thoâ— hast to loue God onlie after whose imagâ— thou arte made And not these earthâ—â— creatures All that longe tyme that Iacob haâ— children by Lya and her handmayde 〈◊〉 neuer remembred his returnynge to 〈◊〉 owne countrie agayne for the louers of â—hese temporall gooddes being occupyed â—boute externall thinges doe forget heaueÌ„ which is their true countrie in deede But â—s soone as he had children by Rachell he â—esired to retorne to his natiue countrey â—gayne And so doe all those whiche doe good woorkes desire to comme to glorie â—nd rest in heauen VVhen the king of Egipt was dead
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
agayne Saul slept careleslie and put hym selfe into verie greate danger hauyng his enemy readie at hand to kill hym In so much that Abisai woâ—d haue thrust hym through with his speare yf Dauid had not staied hym And all this was because he put his trust in his greate force of men and weapoÌ„ that he had aboute hym Many putting trust in their corage and their youth haue stayed from doing of pennance and slept without taking any care for their soules But they sleepe vnder the shadow of this miserable lyfe being allwayes at the poynt of loosing it Thou art more to be blamed theÌ„ euer was Isboseth that hauing thyne enemies still aboute thee being coÌ„passed aboute with so many daungers thou doest sleepe in a carelesse dreame trusting allwayes in thy vayne desires But death shall comme vpon thee and awake thee and then shalt thou knowe that thou wert all that while but vnder a shadowe and that at last thou shalt fynde thy selfe to be sett downe at the hott fire of hell where worldlie men shal be burned and tormented for euer Oh how much shalt thou fynde thy selfe then at that paynefull tyme of thy passage to haue bene mocked and deceyued when thou shalt see before thy face all those vayne pleasures and worldlie delightes in which thou diddest put so much affiance while thou liuedst here cleane vanished away and turned into a smoke Sleepe not vnder the shadow of these worldly vanities least when death cometh to awake thee thou be founde compassed about with miserable troubles and paynefull tormentes HE THAT SERVETH THE vvorld not onelie hath no revvard of it but also is kept by it in contynuall broyles troubles and at last brought to a miserable ende CHAP. 10. YE shall serue straunge gods which shall gyue ye no rest neyther day nor nighte sayeth God vnto worldlie folke They which doe loue the world doe serue their owne passions and doe continually suffer intollerable torment by them The fayned flatterie of Dalida drewe Samson to his death whom the Philistines did firste make blynde and after set him to grynde in a mill wheele Euen so thou that arte a seruante of this worlde and seekest by all meanes to please thyne inordinate appetites and to get the riches and honors thereof thou shalte finde at the laste that thou haste but gone rounde aboute in the wheele as Samson did The prophete sayeth that the wicked goe alwayes compassing about for sinners doe neuer goe the directe way by which the iust doe walke As the wyse man sayeth VVorldly men going still aboute their worldly busines with much trauayle are much lyke vnto a doore going aboute vpon hinges which doe neuer moue out of their place but doe stay them selues vpon sinne as vpon their sure platforme and foundation they goe to and fro and labor vp and downe but from their sinne they will not departe they be so cawght vp with their owne passions they goe aboute still folowing their owne vanities and seeking after their pleasures lyke men that had but little brayne in their heades still trauayling without any profitte or commoditie VVe trauayle through many harde and sharpe passages and we are euen tyred in the way of wickednes sayeth Salomon speaking in the person of worldly folke If thou doest serue the world thou mayest labor and toyle thy selfe to death but of all thy paynes and thy trauayles thou shalt be sure to get no more in the ende then Samson did for all his paynes taken for the Philstines no more doe thou looke for any reward for all thy paynes taken in the seruice of the worlde Iacob serued Laban many yeres with greate trayuayle and payne and yet ten tymes did he deceyue him by chaunging of the rewarde which he had promysed hym And many doe serue the world with like trauayle that Iacob serued Laban moued with desire to increase their wealth and their honour but the worlde playeth Laban with them It chaungeth their reward denying that which it agreed with them for The burthen of their trauaylles be heauie and their paynes be vearie vnprofitable The deceites of Laban be not comparable with those which the worlde doth proffer to his seruantes The world can not coÌ„plaine that wee doe not our true seruice to it but wee may well coÌ„playne that wee haue not our iust rewarde for our paynes of it agayne And allthowghe that worldlie men doe suffer much in this miserable seruitude yet how many be there that will suffer any paine most willingly how sharpe so euer it were for the world which will not suffer a little trouble for Iesus Christes sake to gayne thereby eternall glorie for euer wee will in no wyse chaunge these present thinges for thinges to come The Iewes were many of them at that passe that they had rather haue lyued vnder the tyranny of Pharao still in Egypte then by a little trauayle of their passage thence gayne vnto them selues the fruitfull land of promyse Those which were inuited to the mariage feast in the Ghospell thought it better for them to trauayle aboute their busines with payne then to be partakers in peace of the solemne feast of the eternall kinge If the kinge of heauen had inuited them to trauayle and the world vnto pleasure and ease they might well haue bene excused But when it is all contrarie then is the errour to manifest yf thou shouldest despise the sweete seruice of Christ for the displeasant seruitude of the deuill Thinke it not better for thee to beare the heauie yoke of the worlde then to suffer a little for gods sake and thereby to lyue after in happines for euer He is a foole that passeth many a day in payne many a night without rest throughe the continuall payne of his teeth rather then he will abide a shorte payne in the taking out of the rotten tooth that greeueth him and so to be after at quyet rest and free from all his former payne There be many that will rather leade a paynefull lyfe in consentyng to their owne appetites then by withstanding their passions for a shorte tyme enioye the pleasant sweetenes of the spirite for a longe space after Yow shall see sometyme a free maÌ„ that is in perfect libertie which wil for a little fonde loue which he hath cast vpon some bondwoman be content for the satisfieng of his faÌ„tasie to marrie the woman and thereby cast hym selfe into willfull bondage for euer So doth the will of man loosing the loue of God for his owne fonde affectioÌ„ cast vpon a creature thinke it nothing to put it selfe into the bondage and seruitude of the world Allthough that Samson knew well by the often guylefull deceytes whiche Dalida had vsed shee could not haue any other meanyng in her earnest desire to knowe the secrete wherein his strength did coÌ„siste then thereby to sell hym to the Philistines yet was his affection such vnto her and so much
all the fieldes meadowes fresh and greene when sommer cometh the heate of the sonne drieth vp withereth away the greenes of the fieldes and then be the trees in their cheefe bewtie all fresh and florisshing with their greene leaues and their fruyte vpon them This miserable lyfe of ours is nothing els but a sharpe a hard wynter in which worldlie men be fresh and galante like the greene fieldes enioying all the glorie and pleasure of this world But let them nâ—â— put any trust therein for when the pleasaÌ„t sommer cometh of the next lyfe which shall last and continue for euer they shal be dried vp and quyte coÌ„sumed away Death will mowe downe all their grasse and make therewith matter to increase the flame of the fierie fornace of hell I saw sayth Dauid the wicked man exalted aboue the high trees of libanus and a little after I looked agayne and beholde there was not any such The iust men were accompted and holdeÌ„ for dead like vnto the trees in wynter whose true vertue remayneth hidden in the roote which made them to be counted of the worlde for vnprofitable and nothing worth But the sommer cometh and their vertue florisheth and then shall they appeare in their glorious array The iust shall say the winter of our tribulatioÌ„ is past and now doe the flowers shoote vp in our land which shall shyne like the sonne and so be presented before the face of our God Put not thy trust in the greene and glorious shew of this worldly vanitie for all this freshnes is sone gone in an instant is quyte consumed Loue not the worlde which thou seest slide so fast away for the loue and frendship of this world is enemy vnto God Salomon sayth that the world shall passe away like a sodayne tempest as a thunder clap which maketh a great noyce in the ayer and like a sodayne shower of rayne which soone passeth away and by and by cometh fayre weather agayne so is all the pompe and glorie of this world which no sooner cometh but it is gone agayne Loue thou the lyfe eternall which shall for euer endure be carefull to gett that lyfe which lasteth euer where thou maiest allwayes lyue without feare of fallinge into death And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes Remember that thou â—rt but a pilgrime in this world be diligeÌ„t therefore to get the a sure restinge place in heauen All thinges in this world passe like a shadow away And as worthie of prayse be they that will not florish with the world that florissheth as they be worthie of reprehension which doe delight to perish with them that doe perish That payne which thou takest here to deferr death and to prolong this transitorie lyfe of thyne thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish THE DESIRE THAT MAN hath to content his ovvne vvill and to abounde in the thinges of this vvorld doth cause hym to haue much care trouble of mynde vvhich neuer vvill let hym be quyet but doth put hym still into nevv thovvghtes more anguyshe of mynde CHAP. 15. YOv shal serue straunge goddes which will neuer let you haue rest neither by day nor night sayth God Allmightie The world will not gyue thee any rest at all If thou doest folow thyne owne appetite thou shalt neuer want trowble and disquietnes In the thinges of this lyfe thou must neuer looke for quyetnes And greater disquietnes can no man haue then in seruing his owne passions Thou which doest serue the world art in asmuch vnquyetnes as the wheeles of a clocke by meanes of thy contynuall carefulnes and taking of thought which doe growe in thee by occasion of the counterpeases of worldlie loue which doe hange vpon thy will This is that which turneth the wheeles aboute This is that whiche maketh thee leade so euill a lyfe This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion There was greate stryfe and contentioÌ„ betwixt the shepherdes of Lott and the shepherdes of Abraham and the cause thereof grew by no other thinge but by their wealth and their aboundance of riches They were both vearie welthie in worldlie substance but what els did it but minister vnto them matter of trouble and disquietnes And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide and seperate them selues one from another This is the good that groweth by much riches One of the greate plagues that God visited Egipt with all was the little busie flies whose properties are allwayes to be buzing about men to molest to vex them And yf they be driuen away froÌ„ one place of a maÌ„s bodie they will get vnto an other And like vnto these be the cares of worldlie men which will neuer suffer them to rest nor be in quyetnes And these cares be sent by God to vex the riche ambitious man as the flies were sent to vex the Egiptians Esay sayth of wordlie men They haue weyued the spiders web The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies And so doe worldlie men consume them selues with much â—â—omaginge of their consciences for the getting of riches and honours which doe after worke their owne ouerthrowe vndoinge VVhat proffit and coÌ„moditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and riches They get nothing at the last but care and trouble And is not this a greate infelicitie for a man to trauaile long and take greate paynes and to haue therefore nothing but care and vnquietnes in the end And in the same chapter the prophet Esai sayeth further They haue put their trust in nothing Thou art much deceaued if thou thinkest that thou canst haue any true reste in the goodes of this world their trust is like vnto a spiders cobweb sayeth Iob. All is with them but trauaile and care and affliction of spirite and if it were but for the vnquietnes that these worldly folke are subiect to thou oughtest to flye the vanities of this world For two causes did the children of Israell desire to departe out of Egipte the one was for the great torment which they susteyned by the tyranny of Pharao the other was for the goodnes and happines of the land of promise The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde let the goodnes and happines of the lande of the liuinge which is promised thee inuite thee as well to leaue all these false gooddes of the worlde Be not as a number of those Israelites were which wolde rather suffer the vntollerable seruitude of Pharao then
other had his restinge place in the bosome of our Lorde where he had his heauenlie secretes reueled vnto hym And after in the Isle of Pathmos he reueled vnto hym also the whole state of the church militant By this singuler prerogatiue of their chastity they were more purified had the more exquisite knowledge of diuine thinges as appeareth in the scriptures Thomas of Aquine beinge indued with this singulier vertue did shyne by his wonderfull wisdome in the Church of God He that is free from all earthlie cares may well contemplate the heauenlie secretes Gather thy senses together and refrayne thy appetites and so shalt thou keepe chastitie Iheremy sayth Death entreth in at our wyndowes Vnlesse thou settest a watche ouer thy senses thy soule is in daunger to dye of an euill death Isboseth lost his lyfe because the dores of his house were not well garded and kept If thou takest no care about the keepinge of thy senses thou shalt not be able to keepe this precious treasor Doe but consider what harme hath happened to the world by reasoÌ„ of Eua her ouer earnest settelinge of her eyes vpon the bewtie of the forbidden tree It is not lawfull for thee ouer curioustie to behold that which is not lawfull for thee to desire If Dauid had not so intentiuelie beholden Bersabe as he did he had neuer lost so much good as he did loose neyther had he fallen into so much euill as he fell into Be thou vigilaÌ„t carefull in the keeping of thy senses The scripture sayth myne eye hath taken away my soule This caused the death of Holofernes Lay chastitie for thy foundation and therevpon mayest thou buyld vp other vertues As amonge all vyces none so much troubleth the vnderstandinge nor darkeneth reason as the sinne of the flesh doth so likewyse by the contrarie chastitie setteth man at libertie and submytteth the sense vnto reason Of God that is of his owne nature most pure and clene the scripture saith that he feedeth amoÌ„ge the lillies because that he taketh delight in the cleannes and brightnes of chastitie Euery thing delighteth in his like The puritie that is in a reasonable creature is most acceptable to God wherein as in a thing most conformable to his owne nature his pleasure is cheefelie to rest It is written No vnclene thinge shall enter into the heauenlie citie The spirituall bewtie of our soule is principallie attributed vnto chastitie because it maketh a consonance and a proportionable agreement betwixt the soule and the bodie by subduinge the flesh vnto the soule The wyse man sayth O how bewtifull is the chaste generatioÌ„ with cleannes The memory thereof is immortall and it is well knowen both to God and man It is likened in scripture vnto a rose as well for the bewtie thereof as also because it groweth and contynueth amongest sharpe prickels for chastity neither groweth nor contynueth but where there is sharpenes and austeritie of lyfe and mortification of the flesh Chastitie is alwayes in daunger being among pleasures and delightes Chastitie dyeth without it be maynteyned by fastinge and temperance And beinge vpholden by these two it lyueth and reigneth gloriouslie and is crowned at last immortallie It is as greate a miracle to rayse a deade man to lyfe as it is to be chaste without abstinence Thou must not be idle yf thou wilt haue this vertue Flie from the company conuersatioÌ„ of all those that be dissolutely disposed and by this meanes preparinge thy bodie thou shalt make it a meete dwelling for the holie Ghost The Doue flieng out of the Arke of Noe neuer found where to rest but vpon dead bodies and therefore returned shee backe to the Arke agayne The spirite of our lord doth not inhabite in vncleane bodyes but in those that be pure and chaste This chastitie is a glorious and an Angelicall vertue Fly from the pestilence of carnall vyces that thy soule may be the true and faythfull spouse of Iesus Christ. THOSE THINGES VVHICHE seeme most goodlie to the vvorld being compared vvith heauenlie thinges be as it vvere nothinge And therefore happie are they that doe consider it And doe despise the vvorlde vvith all the vanities thereof and ioyne them selues vnto Christ of vvhome they may afâ—er receyue the revvarde of eternall lyfe CHAP. 40. THEY set nothinge by the lande that most was to be desired saide the prophet of worldlie men It is a wonderfull matter that the thing which wee most of all desire and least make reckenyng of is glorie VVee doe not naturallie loue any thing so much neyther doe we loose any thing more easelie but yet for glorie will no man be content to venter the losse of all he hath or may haue And he that seeketh ambitiouslie after this worldlie glory doth loose in this lyfe the comforte of the spirite and in the other eternall felicitie The seruantes of this world doe depryue them selues of much good greate consolation And for the greate loue they doe beare to those corruptible goodes they neuer come to tast of the sweete conuersation of Iesus Christ. It is much to be lamented to see in what thinges men doe receyue their cheefe delight and that they haue so corrupted their taste that the sweete comfortes of God doe growe vnto them noysome and vnsauorie And the coÌ„templation of God and deuoute praying doe seeme vnpleasant And all the bitter vnsauorie pleasures of this world doe onlie seeme sweete pleasant vnto them The taste of gods loue is so delicate sweete that they onlie may taste thereof that haue no taste in any of the vaine pleasures of this world Flie away from the vanities of this world for so much the further as thou goest from them so much the nearer shalt thou come vnto God And be made pertaker of his heauenlie consolations And the lesse that thou doest conuerse with the world so much shalt thou enioye the more of gods loue If they which doe contemne the vanity of this world doe giue them selues to the seruice of God be so filled with so many and so great spirituall comfortes why doest not thou also make hast to goe toward hym how long wilt thou stay Thy losse thy ruine must needs be great since the loue of such base stuffe as this world doth yeld thee is able to withholde and keepe thee from hym Let not the bitter pleasures of this lyfe depryue thee of the sweete and perfect pleasures of the other lyfe Consume not thy dayes in the loue of such vyle thinges and of so little estimation Consider with thy selfe both what it is that thou loosest and for what thou loosest it that which thou louest in this worlde is nothing and that which God hath prepared for them that doe loue him is infinite as he him selfe is infinite happie is that soule that is fed onely with the loue of God and is norished with the odor of his holy vertues
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâ—â—rldlie men their bellie is filled with â—hose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most 〈…〉 of the eye They hange vp their hanginges of silke and Arras in their 〈◊〉 and cheefest chambers of resort 〈◊〉 the most base vyle thinges of their 〈…〉 they bestow in the corners and 〈…〉 of the house Euen so doth 〈…〉 the riches of his glory of his 〈…〉 the open market affordinge 〈…〉 pennyworth thereof to as many as 〈◊〉 buye of yt But the golde and siluer 〈…〉 worthie to be esteemed and 〈…〉 the verie sweeping and 〈…〉 house he hath hid vnder the 〈…〉 and set them out of sight Of 〈◊〉 secret thinges then which in gods 〈…〉 nought worth nor reputed for 〈…〉 Dauid sayth The bellie of these â—â—â—â—dlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their â—â—â—â—sor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth 〈◊〉 prouoketh the appetite to take more 〈◊〉 they shall suffer huÌ„ger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid They goe round about the earth to get honors and riches but for all that their hunger will not be satisfied The Prophet Aggeus sayth vnto worldlie men Thou hast eaten but thou hast not satisfied thy selfe thou hast put on thy clothes and art neuer the warmeâ— The more worldlie thinges that thou hast the more shalt thou desire of them the vehemencie of thy thirst shal be the greater Thou art like one that eateth salâ—â— And as he that throweth oyle into the 〈◊〉 to quench it Labor not to seeke 〈◊〉 the vanities of this world for thou shalt neuer quench therewith the thyrst of thâ—â— soule although thou gettest that whiâ—â—â— thou doest desire THE SOVLE BEINGE indued vvith reason and created after the image of God ought to delighte and reioyce onlie in hym and of hym receyue perfect comforte CHAP. 2. OPEN thy mouth and I will fill it sayth God After that our Lorde had recommended vnto his people the obseruing of his commaundemeÌ„tes In reward thereof he tolde them that yf they wold opeÌ„ their mouthes he wold fill them Thou must not vnderstand this by our bodely mouth which being of so small a quaÌ„titie is soone filled but of the mouth of the soule which as our desire and our longinge The whole world is not able to satisfie the greate desire of our soule but onlie God whiche created our soule after his owne Image and likenes who is he that saide Put forth thy petition and extend thy desire for I am he that must satisfie fulfill it and none other besyde me The reasonable soule which is created after the image and likenes of God may well be occupied aboute many thinges but it shall neuer be satisfied nor filled but with God hym selfe In hym it is at rest quyetnes and by hym it receyueth perfect ioye and felicitie Happie is that soule vnto the which God is all thinges and nothing is pleasant vnto yt but God alone besyde hym all thinges are bitter greeuous Our soule shall neuer fynde rest yf it seeke for comforte in earthlie thinges The vessell whilest it is in the water seemeth not heauie but as soone as it cometh out of the water the heauines and waight thereof appeareth The reason is because the substance thereof being earth or that which is nearest vnto earth it hath most agreement and coÌ„uenience with the element of water when it is vpon the water So when thou art with God in hart by faythfull loue thou art in the element that is most proper and proportionate vnto thee and remaynynge there with hym thou goest away merely with good contentment But when thou doest loue the world thou goest cleane out of thyne owne proper element which is God and therefore euerie thinge then seemeth paynefull and heauie vnto thee The wicked men fynde much trouble busines euen in the middest of their honors and good men finde comfort and quyetnes in all reproches that can be gyuen theÌ„ Only in God is true ioye of hart And out of God is there neyther peace nor pleasure As thy bodie can neuer take rest being layed vpon a narrowe peece of wood so shall thy soule neuer fynde any rest in thinges of this world All that whiche is not God hym selfe doth no more good vnto the soule then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode Thou oughtest to consider that thou canst gâ—t no rest by louing the thinges of the earth and for that cause thou oughtest to turne thee vnto God alone yf thou wilt get a quyet lyfe VVhen God created man the scripture sayth that he rested hym which he saide not when he had created other thinges for man can only rest in God God is saide to rest in man onlie when man receyueth his only rest in God him selfe God filleth thy desire with good thinges sayth the prophet Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the cheefe good of all which is god VVhiche appeared by the earnest crying out of Dauid sayinge As the hart desireth the fountayne of water so longeth my soule after thee O my God my soule hath thirsted after thee the fouÌ„tayne of lyuelie water when shall I come and appeare before thy presence My teares were my foode both day night when they asked of me where is now thy God VVhen he was froÌ„ god he wept to see him selfe in that thirst and in that necessitie And therefore he desired god to gyue hym his full and perfect contentation The world cannot quench the thirst of thy desire therefore oughtest thou to goe vnto Christ who sayeth whosoeuer thirsteth leâ— hym come vnto mee Set not thyne harte vpon the vanities of this present world vnlesse thou doest meane to be vexed with vnquyetnes and affliction Doe not thou loue this temporall glorie and thou shalt haue the eternall glorie If thou doest looke to obtayne whatsoeuer thou desirest take the couÌ„cell of that holie Prophet Dauid that sayth Delight in our Lorde and he will gyue thee the petitions of thyne hart Hym onlie oughtest thou to loue and so in this lyfe thou shalt be glad and reioyce and in the other lyue in blysse euerlastinge GOD IS ONLIE THE FOODE of our soule for he hath made vs onlie for hym selfe and our soule beinge a spirite it is vnpossible to satiate it vvith corporall thinges because there is no conformitie betvvixt them and it CHAP. 3. I SHALL then be satisfied when I shall see thy glorie sayth the Prophet vnto God doe not thou seeke for
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
stone doth loose his vertue being put vpon thy selfe but if that thou puttest it vpon God it groweth and increaseth Of thy great conuersing with thy selfe groweth thy much louing of thy selfe and so if thou woldest conuerse with God thy loue to him wolde increase A man that is all his lyfe longe broughte vp in a feelie sheepe cote waxeth so blinde in the lyking thereof that he thinketh that place to be better then all other places in the world besides In lyke maner by thy much conuersing with thy selfe thou growest in loue and lyking with thy selfe Thou neuer intreatest of any thing but that which toucheth thy profit thou medlest not with any matter but that which concerneth thy commoditie And thus beinge alwayes busied aboute thy selfe thyne owne matters thou growest into an ouer greate likinge and loue with thy selfe If the Apostle did so much loue God that he saide nothing could seperate hym from Christ doe not thou marueill thereat when hym selfe saide also our coÌ„uersation is in heauen The holie Apostle conuersed much with God and little with hym selfe and therefore he loued God much and hym selfe but a little Let thy mynde runne still vpon God be thou alwayes occupied in thinking of him by some deuowâ—e prayer or holie meditation and by the meanes of such good exercises it is impossible but that thou shalt loue God being such as he is when thou diddest by much exercises bestowed aboute thy selfe and conuersing with thy selfe falle in loue with thy selfe being such as thou art By these two loues there are two cities buylded The loue of God with the despisinge of thy selfe is the one and the loue of thy selfe with despisinge of God is the other And betwene both these that is betwixt God and thy selfe standeth thy will which the nearer that it draweth vnto thee so much goeth it further from God And so much as it draweth nearer vnto God so much goeth it further from thee by the despisinge of thy selfe And contrariewise it may growe so neare vnto thee by the greate loue that thou bearest vnto thy selfe that it may growe vnto the despisinge of God Had not these two pronownes so much rayned meum tuum myne and thine there had not bene so great discorde and disagreement in the world as there is Selfe loue is cause of all debate and discorde in Cities and ciuill places And because many loue their owne proper commoditie more then thee common profit of others therefore be there so many defectes and so greate decay in the common welth The Apostle sayth that in the latter dayes there shall come men which shal be greate louers of them selues couetous proude blasphemous persons and full of â—ice And of all this mischeefe whereof the Apostle speaketh selfe loue is the â—earie cause cheefe grounde and therefore he set it in the first place as the vearie foundatioÌ„ whereupoÌ„ all the rest did stand Nothing doth a man so much harme â—s to haue his owne will That is the foundation whereon resteth the whole disorder of synne and whereupon the â—oue of the world doth settle and stay Take away that foundation of selfe loue â—nd downe will all the walles of Ierico falle which be the vanities of this world and the follies which thou hast so much esteemed THE TRVE PERFECTION of a Christian consisteth not onlie in despisinge of temporall thinges but he must also despise hym selfe and vvholie deny his ovvne proper vvill CHAP. 10. HE that will folow me sayeth Christ let hym denye hym selfe The vearie way to come vnto Christ is to conquere thyne owne will To suffer necessitie with patience and not to seeke thine owne proper commoditie The very true seruante of God seeketh not his owne interest but the glory and honor of God In all thy good deedes thou must seeke to please God and thou shalte receyue therefore greater benifites at his hande let him be the beginning and ende of all thy workes to the ende thou mayest not loose the fruyte of all thy trauailes It is a daungerous disease to haue to greate a loue to thy selfe he that seeketh him selfe is sure to finde him selfe good workes which be done for godes sake doe glade the conscieÌ„ce illuminate the vnderstanding and deserue increase of grace Many doe despise the exterior thinges which they haue but for all that they come not vnto the perfection which the gospell requireth which is the denying of them selues whereby it appeareth that â—hey haue not yet caste away their owne will because they doe keepe still with them some of that selfe loue which made the snare wherewith they were first taken The true seruante of Iesus Christ must not onely make small accompte of â—is temporall goodes but he must also set â—ittle by him selfe that he be not hyndered â—hereby in his way toward heauen Let hym learne now by the grace of â—he holie Ghost to ouercome hym selfe â—hat hath learned before to despise all worldlie thinges This is the perfect reâ—ouncinge of a mans will when he is with â—art contented to despise hym selfe and â—ot seeke for any comforte in any thinge â—f this worlde If thou doest seeke thyne â—wne profit or temporall commoditie â—hou arte not yet perfectlie mortified vnâ—â—ll the seruante of Iesus Christe doth â—hroughlie deny hym selfe he deserueth â—ot to receyue the heauenlie comforte Many that haue had at the first some â—euotion and spirituall consolation haue â—herein contynued for a shorte tyme but â—fter when they perceyued their deuotioÌ„â—n prayer to haue fayled them and therewithall their spirituall consolation which â—hey soughte after to haue decayed in them as men not contented therewith haue gyueÌ„ theÌ„ selues to the world agayne which they had before cast of And thâ—â— they tooke no profit by all that they did because they had not gotten the perfectâ— victorie of them selues nor throughliâ— mortified them selues they wolde not bâ— contented wholie to forsake them selueâ— Set onlie before thyne eyes the seâ—â—uice of god And then thoughe thou doeâ—â— not sensiblie perceyue any present coÌ„foâ—â— in that which thou doest yet ought it 〈◊〉 be a sufficieÌ„t comfort vnto thee to know and to remember that thou art occupieâ— in his seruice and that it is his will thaâ— thou sholdest haue no further comforâ— thereby then he shold thinke expedieâ—â— for thee Thou must vtterlie denye thâ—â— selfe in all thinges that thou goest abouâ—â— yf thou wilt throughlie profite in the serâ—uice of God Many wil be well contenteâ— to deny them selues in certayne thingeâ— but not in all They wil be obedient in aâ—â— thinges that shall like them but in thosâ— thinges which stand not with their likinâ— there they will stagger at it and will noâ— cast of them selues nor deny them selueâ— as they ought to doe But thou must in aâ—â— thinges be readie to yeld vnto gods wiâ—â— and vtterlie forsake thy selfe and thyâ—â— owne will That carefull marchante which thâ— gospell speaketh of was well contenteâ— to
â—HE CONTEMPTE OF THE VVORLD AND THE VAnitie thereof written by the reuerent F. Diego de Stella of the order of S. Fr. deuided into three bookes And of late translated out of Italian into Englishe vvith conuenient tables in the end of the booke In nomme Iesu omne genu flectatur Philip. 3 Anno domini 158â— O maiestas domini quantuÌ„ inclinaris Cum Deus ex femina oriri dignaris NuÌ„quid in palacâ—s rex coeli locaris Non sed in praesepio breui reclinaris Iesus qui angelico coetu veneratur Vestibus purpureis natus non ornatur Sed in satis vilibus pannis inclinatur Sicque mundi gloriaÌ„ pauper detestatur TO MY DEARE AND LOVINGE countreywomen and sisters in Christ assembled together to serue God vnder the holie order of S. Briget in the towne of Rone in Fraunce THis discourse treating of the vanitie and contempte of the vvorlde after I had perused and in myne ovvne opinion conceyued a speciall liking thereof I fell into some desire vvith my selfe to haue it made common to certaine of my freindes and vvelvvillers such as I vvist vvell vvold like of the argument and vvold be delighted to see it vvell coÌ„ningly handeled And because I cold not haue the effect of my desire nor they the fruite of that good I vvished them except it vvere made coÌ„municable by some mans trauayle and industrie in reducing it out of the spannishe or Italian language vvherein it vvas first vvritten into our vulgare mother tongue I thought good since I vvanted not goodvvill and therto had store of good leysure beinge at that tyme secluded from all companye rather then to leaue so good a vvorke vndoone that might tend to the benefite of many to aduenture vvhat I cold doe my selfe therein and by myne ovvne experience to make triall vvhat a meane diligeÌ„ce vvas able to doe eueÌ„ in the most vnusuall exercises vvhereinto vvhen I vvas entred being daylie dravven vvith desire to see so good a vvorke at an end continually entised forvvard vvith the svveetenes of the vvorke soundnes of the matter and the good handelinge thereof I founde no greate difficultie in the attempt but passed throughe the same in a moch shorter time then I supposed it possible for mee at the first to haue done Thus loue maketh labor light and harde thinges are made easie by delighte yea euen the vearie thing it selfe that this booke intreateth of vvhich to vs vvordly men is of all others the most hard as that vvhich our corrupted nature most misliketh abhorreth is made by loue not onely easie but most pleasant and delectable VVee see daylie hovv the vvicked and vngodlie leaue no mischeefe vndone vvhat daunger so euer they incurre in the doing thereof to haue their pleasure and satisfie their desire vvhich is caused onely by the peruerse loue and levvde affection ouer firmelie fixed vpon the thinges that they fansie and desire It seemeth that loue alone is the directer guyde of all our actions eyther good or euill so as the vvell or euill orderinge thereof doth make vs eyther good or euill Nothing then can be more conuenient for vs â—hen to haue a good order and methode proposed vvhat is meete to be beloued and folovved and vvhat is meete to be detested eschevved This â—ath bene the teachinge of almightie God hym â—elfe from the begynnynge of the vvorlde It vvas â—he first lesson that hee taughte our father Adam 〈◊〉 Paradise vvhen hee gaue hym order vvhat â—e sholde take and vvhat hee sholde refuse Both â—he lavve the prophets tended to no other end â—ut to instruct the people vvhat they shold loue â—lovve and vvhat they shold hate and auoyde Our Sauiour Christ hym selfe comminge in â—â—she to redeeme mankinde preached no other â—octrine to the vvorld but this His holy Apostles â—â—d teachers sithence haue trauayled aboute no â—â—â—er thinge The scope of all that hath bene â—â—ther vvell taughte or vvritten in the vvorlde â—â—till this day hath bene to no other effect but â—â—â—ly to instructe vs aright vvhat vvee haue to â—â—vve and vvhat to flie and to prescribe vs orâ—â—â—lie meanes vvhich vvay vve shold doe it best Amongest those that haue labored in this â—â—d busines and haue bestovved their trauaills â—â—framyng and coÌ„pilinge some necessarie vvorke â—â—hich mighte aptlie teach the vvaye to lyue â—â—ell and to rectefie the mynde of man in the â—â—fect and true loue of God and contempt of the â—â—orld vvhich be as it vvere tvvo inseperable coÌ„â—â—ions and haue their connection alvvayes together so as vvee can not loue God but if vvâ— contemne the vvorld nor contemne the vvorld 〈◊〉 vvee ought if vvee loue not God Amongest 〈◊〉 I say that haue taken paynes in gods Church 〈◊〉 teach the readie vvay to a good lyfe none hatâ— in my small iudgemeÌ„t more happelie atchieued that vvhich hee hath gone aboute then the authâ—â— of this booke vvho leadinge a most religious anâ— contemplatiue lyfe hym selfe hath by due obserâ—uation and diligent labor chosen out so manâ— good rules preceptes for that purpose hatâ— as aptlie applied them and in so good order digested them so bevvtefyinge them vvith apt simâ—â—litudes and sentences of holie scripture to maâ—â— them asvvell hâ—dthfull as gratefull that heard 〈◊〉 vvere I thinke any vvhere to finde a vvorkeâ— better fruite and more likelie to profit the reâ—â—der And as it is novve made familier to othâ—â— christian nations abrode and vvell receyued 〈◊〉 theÌ„ so can I not thinke but that it shall be asvvâ— vvellcome to you vvhen you are once made aâ—â—quaynted therevvith but if the habite that 〈◊〉 cometh clothed in doth seeme ouer rude hoâ—â— for so good a guest remember I pray you firâ—â— from vvhome it cometh and at vvhose handes hath receyued this simple aray next to vvhoâ— it goeth that is to them that haue vvholie both 〈◊〉 acte and vvill vtterlie cast of the desire 〈◊〉 â—vorldlie conuersation so as to you the difference 〈◊〉 not greate betvvixt a kendall coate and a purâ—e Roabe the substance not the shevve is that â—vhich you desire Lastlie the booke it selfe is such as asketh 〈◊〉 outvvarde settinge out nor glorious shevv of â—vordes the vvhole argument thereof entreaâ—ge of nothing els but onely of the conteÌ„pt of the â—vorld and the vanitie thereof so as it vvere neiâ—â—er agreeable vvith the matter nor conuenient 〈◊〉 the persons to come either richelie arrayed or â—y better then meanelie appareled If the letter selfe be trulie expressed and the authors minde â—â—thfullie delyuered I haue that I sought for â—â—s it that vvhich I trauayled to doe both for 〈◊〉 ovvne honestie and the readers satisfaction â—â—vv vvell I haue fulfilled it let the learned â—â—der be Iudge vnto vvhose examination and â—â—sure I referre it My trauayle herein I haue â—ore others dedicated vnto you for that I â—â—ughte it a meete vvorke for you and the arâ—â—ment thereof so vvell agreeing vvith your proâ—â—ion VVherein if you fynde any
it most of all The true peace of harte is neuer obteyned by the louers of this world Loue God and thou shalt haue lyfe Deny thy selfe and thou shalt haue the true peace But who is he that getteth perfect peace in deede He that is humble and lowlie of harte Purge thyne harte from all malice and thou shalte haue the true and happie peace Learne to conquer thy selfe in euerie thinge thou shalt haue the inward peace of the mynde Breake of thy disordinate appetites take away thy vayne desires and dryue from thee the vnsatiable loue of the world then shalte thou lyue at peace and quyetnes No man shall then trouble the nothinge shall molest the but thou shalt enioye the sweetenes of spirite find euen Paradice here vpoÌ„ the earth Nothinge can happen vnto a iust man that may gyue hym any perturbatioÌ„ Thine owne proper passions be they that make warre agaynste thee And when thine enemyes be within thee why coÌ„pleinest thou of those that are without thee A greate Lorde is he that can coÌ„maunde hym selfe The dominioÌ„ of our owne will is of wonderfull power effect may doe more theÌ„ all the kings Emperours of the earth who can by no meanes make their enemyes their frendes as your will can doe being disposed therevnto in subiectinge our vnrulie appetites vnto the sweete rule of reason The vearie cause why iniuries â—duersities and all kynde of other tribuâ—atioÌ„s annoy thee so much is because thou â—oest seeke how to flie awaye from them to escape them Thou proclaymest open â—arre against them accoÌ„ptest theim for â—hy enemyes whiche causeth them to â—orke the al thee displeasure they can But â—f thou faule in league with them and â—egynnest once to loue them they that â—efore did gyue thee muche trouble will â—fter gyue thee as much comforte Sainte Andrew reioyced in his Crosse that glorious father Sainte FraÌ„cis called â—nfirmities his sisters whereby we may see â—ow these and other holye men reioyced â—n those tribulations which doe so muche â—ffeÌ„d thee They loued that which thou so â—uch hatest And doe thou loue that which â—hey loued synce it lyeth in thy power â—hou shalt theÌ„ find coÌ„fort in thy tribulatioÌ„s â—s they did If in suffering tribulatioÌ„s thou â—indest the payne greuous vnto the compleine not of theÌ„ that persequute thee but â—ather of thy selfe who hauing free libertie â—n the to loue persequutioÌ„ wilt not loue it Thou must conforme thy selfe to Iesus Christ and loue his Crosse and Passion Resigne thy selfe wholie to hym and loue that wihche he loueth and then shalt thou finde coÌ„forte sweetenes in those thinges whiche now thou takest to be vnsauorie Enter into thy selfe and destroy within thee all thy passions and worldlie desires and thou shalt not haue cause to coÌ„pleyne against any man And yf any thinge seemâ— greeuous vnto the make the reuenge vpâ—â— thine enemyes within thee that doe affliâ—â— thee and neuer compleyne of those enemies which are without thee since they caÌ„not hurt thee but by thyne owne consent Like as the moth bred in the cloath coÌ„sumeth the selfe same cloth wherein hâ— breâ—deth And in like maner the woormâ— eateth vp the wood which broughte hyâ— furth ingendred hym euen so these heâ—â—uie cares whiche so much aggreeue thynâ— harte growe in thee of thyne owne concupiscence They take their norishement iâ— thee at last doe coÌ„sume thee playeng thâ— vypers with thee which eate their way owâ— of their mothers belly which bread them Oh in what peace shouldest thou rest 〈◊〉 thou wert verelie mortefied Trew is thâ— sentence whiche sayth That no man is huâ—â— but by hym selfe The greatest enemy which thow hast iâ— thy selfe All that is good in thee consisteth in the vertue of thy mynde to whiche nâ— man can doe harme allthowghe he takâ— away libertie honour or riches And persequutions doe not onlie noâ— hurt thee but also gyue matter of merite Now yf the glorie of a christian be the crosse of Iesus Christ imbrace it and theâ— shall none trouble thee nor hurte thee buâ— thou shalt obteyne the true rest and quietnes of mynde and lyue euer after contentedlie and peaceablie â—Y THE LYFE AND DEATH of our Sauiour Iesus Christ it is plainly perceyued vvhether the honour and riches of this vvorld ovvght to be esteemed or no VVho being hym selfe vearie true god both by his example and doctrine teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay CHAP. 3. BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle let all thy labour and studie be to conforme thy lyfe to â—he lyfe of our sauiour If wee had no other reason for to coÌ„demne the vanities of the world with all yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all It were shame for vs to lyue in pleasure and delight our great captayne Ioab liâ—ing in great daunger and ignominie There is not any souldier which seeth his captayne die before his face but that he will willinglie also put hym selfe to the daunger of death forgetting all his former pleasures and delightes If thou seeke for honour when thou seest thy Captayne generall lyue alltogether without honour iâ— is a greate token that thou arte not of his bande And sithence thou reputest thy selfe for a Christian thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in Many be they which call them selues Christians but there be but few of those whiche folowe the lyfe of Christ in deede in name they agree all together but in conuersation and behauiour they be verie farr coÌ„trarie If the lyues of many Christians were tried and compared together with the lyfe of our redeemer as the woorkemaÌ„ tryeth his woorke by a lyne to finde out the crokednes thereof It would soone appeare veary manifest how much our hartes were gone away froÌ„ the true leuell in the which God did once rightlie settle vs towardes the loue of those thinges whiche he would haue vs to despice and contemne VVhome thinkest thou to knowe more God or the world Now if thou thinkest that God knoweth more Behould how he chooseth pouertie and a moste base kynde of lyfe And this suffiseth for thee to know how much thy lyfe is out of square Thou goest cleane wyde from the true pathe oâ— heauen yf thou doest disordinatlye seekâ— after the honours riches of this world If the worlde had bene good and thâ— â—onours riches thereof profitable our holie redeemer woulde neuer haue commaunded his disciples to despise them In â—he litle esteemynge of hym selfe whilest â—e liued here and in the greate austeritie â—f his owne lyfe our Lorde did teach vs â—ow litle wee ought to make accompte of â—hese worldlie thinges The hard maunger in whiche he was â—yed after his
thoâ— hast founde no fidelitie In them that thoâ— hast done good vnto thou hast founde inâ—gratitude And in the moste parte of meâ— thou hast found falsehood dissimulatiâ—â— Behould here now how thou hast lost whaâ—â—soeuer thou hast done heretofore 〈◊〉 litle pleasure that thou haste reaped by thâ— worlde And all that whereof nowe thoâ— doest lament thee doe both cal euen 〈◊〉 vnto thee that God is he whom thou onlâ— oughtest to haue serued and loued Thoâ— loosest all thy trauailes and labours whiâ—â— thou doest not bestowe in the onelie seâ—â—uice of Iesus Christ. That time doth onelâ— profit the which thou hast spent in his 〈◊〉 for all the residue is nowghte worth 〈◊〉 thee It is nothinge but euen a meere â—â—nitie If thou consider doest well rememâ—â—â— thee how much tyme of thy lyfe thou 〈◊〉 lost in the pleasinge and contentinge 〈◊〉 these vngratefull persons whome thou 〈◊〉 so muche folowed thou must needes â—â—epe and lament for that parte of thy life â—â—ich is passed And procure all that thou â—â—yest to serue thy Creatour for the 〈◊〉 that is to come And that whiche thou â—â—uldest haue wisshed to haue done in the 〈◊〉 passed whiche is not to be recoueâ—â—d Endeuour thy selfe nowe so to doe â—â—reafter that by thy diligent seruinge of 〈◊〉 thou mayest wholie gayne the tyme 〈◊〉 is to come to be spent onelie in his â—â—â—uice It is a greate vanitie to spend thy tyme â—â—pleasinge of men Resigne vp thy appeâ—â—â—es and doe awaye thyne affections And then thou wilt esteme as nothinge that whiche nowe seemeth somethinge vnto the. VVHOSOEVER VVILL KNOVV hovv vayne these vvorldlie thingâ— are muste not onelie consider the bâ—â—gynnyng of them but vvaye vvithâ—â— the end of them vvhich is allvvayâ— accoÌ„panied vvith bitternes sorovâ— CHAP. 5. THere be many which walâ— of whome I toulde you now doe tell you it weâ—â—ping which are enemyes the Crosse of Christ whâ—â— end is destruction sayeâ— the Apostle The end of those that loue 〈◊〉 world as Sainte Paul saieth is death pâ—â—â—ditioÌ„ Doe not ioine thy selfe in league vnâ—â— those persons which the worlde doth 〈◊〉 vnto thee for thou shalt be draweÌ„ to folâ—â—â— the vanities of their deceiptes The pleaâ—â—â—res which it preseÌ„teth vnto the be the vâ—â—rie messengers of death Flie from the â—â—teringe falsehood thereof for feare 〈◊〉 thou be taken in his snares Looke not 〈◊〉 that which is preseÌ„t but coÌ„sider withal 〈◊〉 which is to come Be diligent in the obsâ—â—â—uinge that whiche alwayes foloweth 〈◊〉 sinne And waying theÌ„ that which is preâ—â—â— with that which is to come thou wilt faâ—â— into a hatred of all the pleasures and 〈◊〉 which this worlde setteth before thee â—llure the with all Our lyues be as it were Ryuers which 〈◊〉 run into the Sea of death The waters â—â—e ryuers are sweet fresh but the end â—hem is to enter into the brackishe â—â—er waters of the Sea Lyfe is a sweete â—â—ge to them that doe loue it but when â—â—â—h doth come then will it be bitter The 〈◊〉 of those sweete waters of the Ryuer is 〈◊〉 made bitter by the Sea that it runneth 〈◊〉 Euen so is the end of mans lyfe vearie â—â—ernes in deede The vanities whiche 〈◊〉 worldlie folkes doe delight in withall doubte will end in sorowe and in â—â—â—f They begynne in weale but they 〈◊〉 end in woe the entree is pleasant but 〈◊〉 â—oing out is verie vnpleasant â—f thou wilt but consider well how â—â—â—e the torment is more then the pleaâ—â—â— thou wilt willinglie renownce all 〈◊〉 vanities And theÌ„ shalt thou not faule 〈◊〉 the fault whiche causeth thy sorow â—â—enteth thy conscience That whiche â—â—ghteth is but shorte and that whiche â—â—enteth is euerlastinge Let not these â—â—ties draw the which this faulse world â—â—eth the But rather consider deepelie â—â—revnto they doe tende God saith Your â—â—ing shal be torned into mourning and 〈◊〉 pleasures into teares your laughinge â—â—â—e mingled with sorow and the end of 〈◊〉 mirth shal be ouertaken with lamenâ—â—â—n That great image which appeared 〈◊〉 Nabuchodonozer had an head of goâ—â— but the feete were all of earth This wâ—â—â— hath lykewyse his begynnynge richeâ—â— bewtifull to the eye whiche is that wâ—â—â— worldlie folke desire But they will 〈◊〉 looke so low as the feet which be of 〈◊〉 They consider not the end thereof whâ—â— is all ruefull and vnpleasant to behoâ—â— But looke thou vnto that whiche hatâ—â— end and thou shalt allwayes lyue wit◠〈◊〉 end Behould not so much what thou 〈◊〉 what thou shalt hereafter be Consider 〈◊〉 so muche this present bewtie as the 〈◊〉 end that this bewtie bringeth the vnt◠〈◊〉 not occupyed still in that which is 〈◊〉 but way well what is to folowe after 〈◊〉 leeue mâ— all thyne euill groweth of 〈◊〉 that thou remembrest thee not of the 〈◊〉 of synne when thou arte entred int◠〈◊〉 begynnynge thereof but thou haste 〈◊〉 â—â—â—oner tasted of the sweete pleasures thâ—â— but it begynneth straight wayes to lay 〈◊〉 abhominacions to thy chardge Prophet Iheremy not without cause 〈◊〉 vpon Hierusalem sayinge Her filth 〈◊〉 her feete and shee would not remeâ—â—â— her latter end In the feete which is thâ— end of sinne had she her vncleanneâ— filthines The sottishe sowle cleane 〈◊〉 her latter end and remembred onliâ— begynnynge And hauing her eyes â—â—â—ed vpoÌ„ the vaine ornameÌ„tes of her 〈◊〉 would neuer enter into the coÌ„sideraâ—â— â—â—ete which is the last end of all The 〈◊〉 why our redeemer wept vpoÌ„ Hieruâ—â—â—â—â— as for that it knewe not the miseries 〈◊〉 â—â—ere to faule vpoÌ„ it It is a thing much â—â—ameÌ„ted that this preseÌ„t tyme should â—â—ch be accompted on that the greefe 〈◊〉 vnto this worldlie pleasure teÌ„deth 〈◊〉 so cleane be forgotten And thereâ—â—â—â—id our Sauiour Iesus Christ weepe 〈◊〉 much as Hierusalem being lulled a 〈◊〉 with the shorte pleasures that were â—â—â—t neuer so much as once thoughte 〈◊〉 sorowes which were to folow after 〈◊〉 â—uch to be lamented to see the so deâ—â—d as not to care at all for the euill 〈◊〉 â—hich these present pleasures and deâ—â—â—s doe lead thee vnto at the last Be 〈◊〉 â—ou led with that whiche appeareth 〈◊〉 â—hyne eye at the begynnynge but 〈◊〉 to knowe vnderstande that which 〈◊〉 â—olowe after 〈◊〉 not thyne appetite haue power and 〈◊〉 â—nyon ouer the whiche is but an â—â—â—ance of reason and no true reason in 〈◊〉 and is receyued by thy will before 〈◊〉 â—ell considered by thyne vnderstanâ—â—â—â— And synce thou knowest now howe 〈◊〉 the end of this worlde is make no 〈◊〉 accompte of the pleasures thereof 〈◊〉 â—ot thy desires exceede thyne vnderâ—â—â—â—â—nge coÌ„monlie men make more acâ—â—â—te of that whiche is passed then of 〈◊〉 â—hiche is to come After the good coâ—â—â— the euill And after these worldlie pleasures succede bitter sorowes The common custome of the world is to gyue a good dynner first and an euil supper afterwarde Euerie one vseth to seâ— the best wyne
â—â—oe thou before them thy selfe that hast â—â—ardge of them yf thou wilt haue them 〈◊〉 proffâ—â— by thee for yf thou doest stand â—â—ll and callest on them to goe forwarde â—â—ey will little regarde thy wordes There is much more force in perswaâ—â—nge by workes and examples then by â—â—ordes yf thou wilt haue thy people to â—â—e well begyn to doe well thy selfe befoâ—â— them The Phisition doth more moue â—â—s patient to drinke his bitter medecyne 〈◊〉 drinkinge parte of yt before his face â—â—en by his onelie worde in willinge hym 〈◊〉 drinke of yt So shalt thou moue thy people more 〈◊〉 doe well yf thou goest before them â—â—d saie vnto them let vs goe on together â—â—en in willing them to goe on and stand â—â—y selfe still Sainte Luke in the actes of the Apostles â—â—yth of our Lorde That he began first to â—â—e and after to teach Neuer trouble thy â—â—lfe with much speakinge which doth no â—â—od when thou thy selfe liuest liceÌ„tiouslie â—â—e while for it is a monstrous thinge for a â—â—an to haue his toÌ„gue larger theÌ„ his haÌ„de Thy tonge is lesse then thy hande and â—â—osed vp in thy mouth because it is gods â—â—ill that thou shouldest vse but few worâ—â—es and many deedes speake little and â—â—oe much The greate rulers of these our dayes â—â—e greate preachers also make greate accompte of their well speakinge and buâ— vearie little reckening make they of theâ—â— vertuous lyuinge And when their lyuing is misliked their doctrine is but little esteemed Be thou the first that shall vse diligent seruice toward God And thou shalt soone perceyue how much thou shalt moue thâ— subiectes more by thy good examples thâ—â— by all thy fyne talkinge and faire wordes It is a greate follie suerlie to haue a desirâ— to be ouer other in auctoritie when thoâ— art bound to gyue a reckening to God oâ— their sowles It will be great trouble to thâ— to be asked a reckenynge of thy subiecteâ— synnes which thy selfe neuer committed It is a madnes for one man to be bound to pay for that which an other man deâ—uoureth VVhen the daye of iudgemeâ—â— cometh it wil be worke enough for eueâ—â— man to answere for his owne soule withouâ— any further accoÌ„pte geuing for the souleâ— of other men If thou shalt theÌ„ find enougâ— to doe for to delyuer thyne owne soule how much more shalt thou haue to doe 〈◊〉 answere for the conscieÌ„ces of other menâ— to deliuer their soules It is suerlie greâ—â— vanitie for thee to put thyne owne saluation into so greate a daunger And much greater vanitie is it for thâ—â— to desire to be greater here in this place 〈◊〉 bannishemeÌ„t exile then other men 〈◊〉 If thou be vertuous and doest 〈◊〉 whiche thou oughtest to doe thou shal◠〈◊〉 better beloued and more honoured of 〈◊〉 allthoughe thou be but a subiect then â—â—u shalt be if thou be taken esteemed 〈◊〉 a proude and an highe mynded ruler Doe awaye thyne affections and put 〈◊〉 thy minde all such vaine thoughtes â—he humilitie as becometh the faithfull â—â—ante of Iesus Christ and dryue from â—â—ne harte the loue of worldlie honour◠〈◊〉 promotioÌ„s for at the hower of death â—â—ich can not be vearie loÌ„ge to since our 〈◊〉 is so shorte these things can nothing â—â—her thee but rather putt thy saluation 〈◊〉 greater daunger â—â—NSIDERINGE HOVV â—ITTLE â—ime vvee haue to tarie in this vvorld vvee oughte not to seâ—t our loue vpon any of these vvorldlie thinges but haue â—ur eye fiâ—ed still tovvard heauen for â—he vvhich vvee vvere created and so â—ughte vvee to vse these vvorldlie â—hinges in this our Pilgrimage as vvee â—ay gaine by them the things celestiall CHAP. 14. VVHILEST wee doe here lyue in this worlde wee are in Pilgrimage and iourney toward our Lorde saith the Apostle Remember that 〈◊〉 arte here in this lyfe a straunger and goinge onwarde thy waye toward heauâ—â— VVee haue here no certaine resting plaâ—â— but wee looke for that whiche is to coâ—â— There is no iourney made without â—â—uayle And synce thou art here a trauayleâ— and a wayfaring man thou must not looâ— to spend the tyme thou lyuest here in 〈◊〉 and pastyme Make not much adoe in building 〈◊〉 howses to make a long abode here in 〈◊〉 barrayne worlde since thou hast so ryâ—â— and so plentifull a country prepared 〈◊〉 thee by thy father in heauen make theâ—â—â—fore what hast thither thou canst Heare what S. Peter sayeth vnto youâ— desire you all that lyue here lyke straâ—â—gers and pilgrims that you will abstayâ—â— from all carnall and sensual delightes aâ—â— lyue ye as it becometh pilgrims to dâ— You know how that pilgrims and passeâ—â—gers here in this world doe lead a lyfe 〈◊〉 of payne and trauayle They are all 〈◊〉 were straungers and lyue voyde of 〈◊〉 frendes here Make thou therefore no â—â—â—compte of worldly frenshippe since thâ—â— knowest that it is hurtfull to the soule 〈◊〉 since thou arte but a trauayler here thâ—â— must not looke to haue all thinges accâ—â—â—ding to thyne owne tast If thou carry 〈◊〉 well this in minde that thou arte 〈…〉 a pilgrime thou shalte thereby escâ—â—◠〈◊〉 mischeefes Thou must passe away in haste 〈◊〉 poste through this worlde and make 〈◊〉 taryeng here He that taketh vp his lodging at adâ—enture in an Inne to staye there but an â—owre or two neuer goeth about to dresse â—p the howse nor to bestow any cost there â—eaning not to reste therein but maketh â—ccompt to get him quickely thence And â—f he sholde doe otherwyse men wolde â—ccompt him but a foole for his labour â—hou arte here but a pilgrime to day thou â—mest hether to morow thou must make â—ccompte to be gone agayne Neuer take thou any care to get hoâ—ours ryches or other lyke vanities since â—â—ou arte lyke no longer to enioy them â—ut parte thou must from them agayne in â—â—eate hast but rather play the good wayâ—ring mans parte who all the way that he â—auayleth hath still his mynd on his iourâ—â—es ende and the place vnto which he 〈◊〉 going So let all thy thoughtes and cogiâ—â—tions be altogether of heauen which is â—e very true lande of the liuing where â—hrist doth rest with his holy elect Thou arte going towardes thy fathers â—ountry let thy mynd be occupied thereâ—â—re vpon the meanes of comming thyâ—â—er of the good enterteynement thou â—â—te lyke to finde there and forget altogeâ—â—er this present banishment for this litâ—â—e space of tyme that thou continewest â—â—ere thou hast no certentie of thyne habiâ—â—tion If thou wert sure to continew here any longe tyme I wold nothinge maruaylâ— at thy buildinge of greate howses nor 〈◊〉 thy greate prouision making for so maâ—â— thinges But thy lyfe being so shorte anâ— the hower of thy death so vncertayne thâ—â— thou knowest not whether thou shalt lyâ—â— vntill to morowe Thou deseruest greaâ—â—â— to be reprehended and sharply to be â—â—â—buked if thou sholdest make accompâ—â— of any thing in this
came 〈◊〉 out of their mothers bellies that 〈◊〉 sholde naked retorne to the earth 〈◊〉 from whence they first came They 〈◊〉 still appareled like poore pylgrims 〈◊〉 this world â—efore the falle of man there was no â—â—â—itie of any apparell at all for then â—â—â—an cloathed with the grace of God 〈◊〉 sonne is appareled with lighte and â—â—â—eÌ„cie was then his vesture more pure â—â—â—he whytest lylie but when he had â—â—â—oste that innocencye he wexed then â—â—â—ed any loÌ„ger to be naked And therâ—â—â—id God apparell our fyrst progeniâ—â—â— garments made of beastes skynnes â—â—â—or that man was wounded by synne â—â—â—ouered hym with cloathes to bynde 〈◊〉 to hyde his woundes with all He â—oasteth hym of his apparell is like â—â—im that braggeth of his olde cloutes 〈◊〉 hath plastered his sores withall 〈◊〉 glorye may well be accompted for 〈◊〉 vnto him Greate follie were it for â—â—ities to boast him of his woundes and 〈◊〉 〈◊〉 was but in vyle apparell when he 〈◊〉 haue appareled my selfe with 〈◊〉 That noble king Dauid was both 〈◊〉 and verye sharpely appareled too when he sayed My garment was sackâ—â— made of heare To them that doe gâ— in such vayne apparell God sayeth bâ— mouth of his prophete Esay VVoâ—â— shall be thy coueringe Thou prouoâ—â— God with such lyke vanities who 〈◊〉 prophete Dauid sayeth hath them 〈◊〉 abhomination Bring not into the worlde new iâ—â—â—tions and strange deuises of apparell 〈◊〉 stand in feare lest thou be punished tâ—â—â—â—fore at Godes hande whoe sayeth 〈◊〉 mouth of the prophete Sophonias 〈◊〉 bring my visitations vpon princes anâ— children of kinges and all such as do 〈◊〉 in new and strange deuised apparell 〈◊〉 rich and curious apparell is onely 〈◊〉 for vayne glory and lightnes of mind Thou doest thereby manifest thy 〈◊〉 to the worlde and publish thine own â—â—â—fectes and make numbers of men â—â—â—compte thee for lighte whereas haâ—â—â— thou waste before esteemed for a 〈◊〉 grauitie and good discretion Eccleâ—â—â—cus sayeth that a mans appareling 〈◊〉 maner of going geue signes what thâ—â—â— is The outwarde superfluitie is a toâ—â—â— the inwarde vanitie and delicate appâ—â—â— declareth the tendernes and weaken the minde for he that esteemeth so 〈◊〉 the tricking vp of his body and hatâ— care therefore hath not his minde â—â—â—pied in manlye exercises nor sette 〈◊〉 his vnderstandinge a worke as 〈◊〉 â—â—â—ite for a good christian to doe Thou doest take that from the poore â—â—ch thou bestowest on thy selfe in suâ—â—â—fluous vanities VVeare not in anyâ—â—â—e that which exceedeth thy calling â—â—ree but such moderate and honest apâ—â—ell as is conuenient for thy profession 〈◊〉 dignitie that thou doe geue no shewe â—â—ny vayne glory or lightnes in thee Beholde thy Sauiour Iesus Christ hanâ—â—â—g naked on the Crosse for thy loue and 〈◊〉 thinges thou goest aboute haue in 〈◊〉 minde Christ that was crucified for 〈◊〉 and thou shalt thereby cut of a numâ—â—â— of superfluous cares that often moâ—â—eth and troubleth thy minde 〈◊〉 AT TRVE NOBILITIE IS â—ot that vvhich the men of the vvorld â—o much glorie in that is to saie The discending of noble hovvses and from â—uch Auncestours as vvere of singuler â—nd rare vertues But that is true noâ—ilitie vvhich euerie one getteth by this â—vvne vertue CHAP. 17. HOLIE Iob in his bitter sorowe and lamentation cryed out saying Vnto curruption and rottennes haue I sayed thou arte my father and to the wormeâ— sayed I lykewise ye are my mother 〈◊〉 sisters If thou vayne man wilte needes 〈◊〉 holde the originall of thy parentage 〈◊〉 but open the graue and loke into it 〈◊〉 great vanitie that a very worme the soâ— of Adam shold esteeme so much of hiâ— selfe for the nobilitie of his kinred A wyse man sayeth To what end sâ—â— these greate tytles what good doe theâ—â— royall armes and monumentes of noâ—â—â—litye Although all the corners and plaâ—â— of thyne howse were filled with the mâ—â—numentes of thyne auncestors yet is vâ—â—â—tue still the true nobilitie It were beâ—â— for thee to be Thersites sonne who 〈◊〉 a man of an obscure and base calling 〈◊〉 condicion to be Achilles then to beâ—â— selfe lyke vnto Thersites and to haue â—â—chilles to thy father He lyke a maâ—â— greate value and courage gaue the begâ—â—ninge of nobilitie to his kinred and â—â—â—uaunced and set vp the house from whâ—â— he descended So did thyne auncesâ—â—â— likewise at the first aduaunce thine hoâ—â— but in beinge thy selfe vertuous 〈◊〉 mightest leaue nobilitie to thy childâ—â—â— and those that shold descende of thâ—â— all were it so that there had none beneâ—â—â— vnto thee by those which were beâ—â— thee and from whom thou descendeâ— If thou be borne noble and afterâ—â—â—â— growe to be of a vile and a base 〈◊〉 and of lewde behauiour the nobilitâ—â— thy blood wil take end in thee It is 〈◊〉 〈◊〉 be the begynner of nobilitie then to 〈◊〉 the ender thereof To sett vp a state is â—â—re worth then to make an end of yt â—â—rtue begynneth the house and vyce â—â—keth an end thereof Thyne owne euill â—â—edes ouerthroweth cleane thyne house â—eeke not for the light of other meÌ„s eyes 〈◊〉 see with all yf thou hast none in thyne â—â—ne For the light of other mens nobiliâ—â—â— will pleasure thee but little yf thou 〈◊〉 none within thy selfe It is better to be noble then to discend â—hose which are noble It is better to be â—â—â—tuous then to discend of those that be â—â—â—tuous And it is a greate token that he â—â—â—not vertuous that goeth to begg and â—â—â—owe his vertue from other men And â—â—â—ause thou hast it not in thy selfe thou â—â—kest how to bewtifie thy selfe and sett 〈◊〉 selfe out with the gooddes of other 〈◊〉 It is an argument of greate pouertie 〈◊〉 thou art faine to enrich thy selfe with 〈◊〉 good deedes of thyne Anuncestors If thou be discended of those which â—oble so much art thou bounde more be vertuous that thou mayest by thy â—â—des declare to others that thou art of 〈◊〉 generation Out of one roote grow 〈◊〉 the pricles the rose And so of one â—â—â—ther may there be borne a noble child 〈◊〉 an other very vyle So mayest thou 〈◊〉 out of a roote from whence there 〈◊〉 come some noble and valiant men 〈◊〉 thy selfe for all that be but a base bramble or thorne Cain Cham and Esâ—â— had all noble men to their fathers â—â—ble men to their brothers but them selâ—â—â— and their ofspringe were both vyle 〈◊〉 miserable and darkned much the 〈◊〉 stocke from whiche they were discendâ—â— If thou doe not the actes of Nobiliâ—â—â— I cannot accompte thee for noble It is 〈◊〉 parte of a noble mynde to forgyue iâ—â—â—ries As it is likewise the propertie 〈◊〉 vyle mynde to be greedie of reuenge 〈◊〉 the parte of a noble minde to suffer all 〈◊〉 tribulations of this world with a coÌ„teâ—â—â— mynde to occupy thy mynde in fruâ—â—â—full cogitations and matters of grauâ—â—â— and not in these vyle and flight transiâ—â—â—
suffocate and choke vp the spirite of God Despise thou therefore the vanitye of these corruptible thinges that thou mayest freely yelde thy selfe vnto God and vnto God thou canst not flye except thou doe breake the bonds wherewith the world holdeth thee bound Let not the sweetenes of this worlde seperate thee from the loue of God Poyson is alwayes geuen in some sauory and well releshed meate and when it is well tempered therewithall it is easely taken but he that receaueth it is soone after caried to his graue Euen so be riches verye pleasante vnto them that doe loue them but death doth alwayes accompany them and doth bring them to euerlasting death which are made proud and vicious by them Ecclesiasticus sayeth He that loueth riches shall get no profit by them what profit cometh by them S. Paule telleth They that will be riche doe fall into the snares and grinnes of the deuill All creatures be such vnto man as man is vnto him selfe The good soule can take no offence of the thinges that are without no more can the euill soule take any benifite by them for what profiteth the multitude of riches to this flesh of ours the which must shortly perish they can not defende it from the corruption which doeth belonge vnto it and in which it must needes rest at the last That is a good soule which is not subiecte vnto riches The men of riches haue slepte their sleepe sayeth the prophete He sayed not the riches of men but the men of riches because they were seruantes vnto their riches and not lordes ouer them That gayne which is gotten by the losse of a good name may well be accompted for losse and no gayne He is to be feared that doth feare pouertie Seruantes doe serue to ease their maisters of their cares for one hauing care of one thing and an other of another thing they deuide so the care amonge them that the maister is by that meanes at reste and ease but it falleth out cleane contrary by our money and temporall riches for they doe not take away their maisters cares but doe rather double their cares and their troubles also Thou art very vayne thy selfe if thou doe put any truste in the vanities of this worlde It is an extreeme vanitie to subdue thy minde to the vanitie of this miserable world Despise with all thyne harte the riches of the earth and thyne harte shall be replenished with the true riches of heauen THE RICHES OF THE VVORLD are declared to be but of vile substāce And therefore vnvvorthye eyther to be loued or esteemed of a man vvho is adorned vvith so manye good gyftes by God to the end he sholde not abase hym selfe in the louing of so vile thinges but sholde vvholie direct his loue tovvard his deuine maiestie to be after partaker in heauē vvith hym for euer CHAP. 19. I HAVE not esteemed the thinges of this world sayeth S. Paul any better then dong He could inuente nothing to compare riches vnto that he could esteeme for lesse or accompte more vyle thē donge But if these temporall thinges were in deede of very good price value yet in respect of heauēly things they ought not to be accōpted of any value at all much lesse ought they then to be esteemed beinge of so vyle and base substance as in deede they be Thou thinkest thou doest much in the despisinge of the goodes of this worlde doe but consider a litle the vilenes of the matter that all these riches and iewels of the worlde be made and formed of and according to the matter thou findest them of so doe thou esteeme them VVhat is golde but the verie dregges of the earth VVhat other thinge is siluer and pretious stones but the superfluitie of the earth which droppeth downe into some holow place of the earth and there is gathered together norished increased VVhat be all these Sattins damaskes all kinde of silkes but the superfluitie of vile woormes And what is your finest cloath but of the wulle of a sillie beaste VVhat be your fine delicate furres as sables marterns and other like but onlie the skynnes of dead beastes VVhat be all your costlie buyldinges your paynted Pallaces highe towers and other costlie edifices your mightie and large Cities are they of any other substāce then earth And what other thinge is honour but wynde And what is there any thinge in this world that is not of earth So that in louing or esteemynge any thing that is in this world which is of worldlie folke so much made of what other thinge doe you esteeme but a little earth Knowe and acknowledge that which the world doth offer vnto thee and beware that thou put not thine harte in subiectiō to such base and vyle stuffe Thou mayest with good reason be ashamed of thy selfe that being a creature of that excellencie borne to loue and to serue God arte yet of so base a mynde and corage that forsakinge thy creator thou hast bestowed thy loue vpon such vile abiecte thinges Let there be yet at the lest wise so much noble nature founde in thee as to acknowledge thy selfe for such as in deed thou arte and for that excellencie of thy nature which thou hast receyued of God to gyue hym thankes and neuer subiecte thy selfe to any thinge meaner then thy selfe Loue those thinges whiche are the most noble of all which are thinges spirituall and most agreeable to that noble nature whiche God indued thee with all when he created thee to his owne similitude and likenes For as loue doth transforme the louer into the thinge that is beloued so as that louer is brought thereby into the possessiō of an other thing and is not maister of hym selfe Euen so thou thy selfe being so worthy a creature louing these earthlie thinges so dearelie as thou doest beinge such and so vyle as they be thou doest gyue that which is of good value in deede for that which is but vile nothing worth Thou exchaūgest most pretious things for thinges most beggerlie and the thinge that of his owne nature is most excellent whiche is thy soule thou gyuest for the vyle muck of the earth which is a thinge verie vnworthie and vnfyt for thine estate and degree whereby it not onelie appeareth that thou knowest not thy selfe but also that thou vnthankefullie renouncest those singuler priueleges which God hath gyuen the. VVhy doth God commaunde thee to loue him not for that his diuine Maiestie hath any neede of thy loue but for thyne owne good and singuler benifite He will that thou shalte loue him because he wold haue thee to be honored thereby and by transforming thy seffe into him by thy entier louing of him thou mayest receaue aduauntage by the exchange when thou gyuest things that be good for things that be better and thinges that be pretious for thinges that be inestimable without value Thou mayest see by this howe little God esteemeth
the â—sraelites cried vnto God and they were heard They had cryed lykewyse before his death aswell as they did after but he â—arkened not vnto them The good and the bad doe all crye vnto God but God geueth not eare vnto the wordlie people for that they haue not killed the kinge of Egypte whiche is the loue of worldlie things But yf thow doest kil once the loue of the world by by god will heare thee This is the verie force and true effect of loue to haue the to be such as is the thinge that thou louest Thy soule is like vnto waxe which taketh the forme of that whiche is impressed therein That which the seale doth imprinte in it that shalt thou fynde therein If thou impresse therein the loue of worldlie thinges thou must be worldlie but yf thou place heauenlie thinges therein thou shalt be heauenlie thy selfe If thou puttest thy glasse towarde heauen thou shalt fynde heauen fygured thereiâ— and yf thou turnest it toward the earth thou shalt finde the earth figured therein So shalt thou alwayes takâ— that figure whiche thou wilt applie thy selfe vnto and accordinge to that thingâ— which thou louest shall thy selfe be eitheâ— good or euill Nabuchodonozer when he was in louâ— with the world he went aboute the hilles and the wooddes feedinge on grasse like a beast But retorning agayne vnto God by penance he recouered his former image which he had lost before VVhen God created the sonne and the moone and all his other creatures God sayed that they were all good and approued them for such But when he created man he neyther saide that he was good or bad Yet are not those creatures better then man but lesse worthe theÌ„ man because that for his sake they were all created And why did God say of other creatures that they were all good and saide not so of man that was better then they all God paraysed not man neyther called he hym good or euill because he looked that he sholde so worke with his free will that according to that which he sholde chose hym selfe eyther good or euill he shold haue his denomination callinge If thou doest loue that which iâ— good theÌ„ art thou good And yf thou doest loue that which is euill then arte thou euill So man only because he hath his freâ— eleection to take eyther good or euill God wolde firste see both what he wolde â—â—oose and what he wolde loue before he â—â—olde gyue him any addition of dignitie â—â—d then after gyue him his title accorâ—â—ng to his choyse and this power hath â—ot God gyuen to any other of his earthly â—â—eatures but only to man The Apostle S. Paule speaking of a â—ertayne sorte of men sayeth That they â—â—aunged the glorye of the incorruptible â—od into the likenes of a corruptible man 〈◊〉 birdes fowrefooted beastes and of serâ—entes You may hereby beholde what â—â—pressioÌ„s be made in maÌ„s soule through â—â—e loue of these earthly thinges The proper habitacion of the soule 〈◊〉 heauen where they onelie that be perâ—â—cte must inhabite Our conuersation is 〈◊〉 heauen sayth the Apostle The waye to â—â—e riche is to despise worldlie riches It is â—reate riches not to care for riches VVho 〈◊〉 he that hath much euen he that is conâ—â—nted with a little God commaunded the Israelites that â—â—ere sholde no man take away or enioye â—â—y part of the spoyles of Iherico VVheâ—ein was signified vnto vs that wee shold â—ot couet after the mutable treasures of â—is world which is implied in this word â—herico which signifieth mutabilitie or â—hange But as Iosue did burne and conâ—ume with fier both the towne and all the â—iches thereof so sholde wee that be â—aythfull consume with the hot burnyng â—oue of God all the riches and gooddes of this world which a true faythfull maâ—â— should neuer esteeme or set by And whâ—â— so doth otherwyse shal be put to death aâ— Acham was and committed vnto euerlaâ—stinge damnation therefore EARTHLY RICHES OVGHT TO be despised together vvith the desire oâ— them because they are heauie and doe hynder a man that is clyminge vpâ—â— tovvard heauen CHAP. 22. HE that renounceth not all thaâ— he possesseth in this worlde can not be my disciple sayetâ— our Lord. If thou wilt thereâ—fore be the true disciple of Iesus Christ thou must with thyne harte despyse all the transitorie thinges of thiâ— worlde They which folowed Christ dâ—â—â— forsake asmuch as they could desire which folowed hym not Our wil is so vnsatiablâ— in desiringe that he whiche hath moâ—â— thereof is least satisfied and he that caâ— forsake his will forsaketh all thinges Anâ— by that meanes did Saincte Peter forsaâ—â— as much as Alexander could desire By thy contemnynge of these thinges thou findest thy selfe But in the louing oâ— â—hem thou loosest thy selfe Happie is that â—oule that laboureth in the renouncinge â—f all those thinges that the world so much â—mbraceth Dispise thou corruptible thinâ—es to gayne vncorruptible Golde and siluer are not a loade for â—an but a burthen for beastes There is no â—east that carieth a greater loade then he â—ay well beare but the louer of riches â—arieth asmuch as may be layed by any â—eane vpon him Lighten thy burthen â—ast of these false honours from thee and â—hou shalt afterwarde goe with the more â—ase VVhy wilt thou goe so heauelie ladeÌ„â—heÌ„ thou mayest haue helpe of the poore â—an to carrie parte of thy burthen for â—hee Thou mayest goe best when thou art â—nladen And wrestle best when thou art â—aked when thou doest wrestle with the â—iuell naked thou wilt easelie ouercome â—ym but yf thou haue thy clothes vpon â—hy backe for hym to take holde on thou â—ayest easelie be ouerthroweÌ„ Iesus Christ â—ought naked vpon the crosse for thee â—nd yf thou wilt folow hym thou must â—idde from thine hart all loue of temporal â—hinges Ioseph being tempted in Egipt fled â—waye and left his clothes in the handes â—f his persecutor and after he had disâ—hardged hym selfe and cast his outward â—ooddes away he became a greate lorde â—nd ruler in Egipt They that contemne â—iches shald receyue therefore agayne an hundreth tymes as much saith our Lorde There is nothing greate in this worlde but that harte which contemneth greatâ— thinges VVho is poore he that appeareth riche and he that most hath enioyeth leasâ— libertie and with lesse ease doth lifte vp his harte to God Crates the ThebaÌ„ Philosopher despised riches because it hindred his studyinge in Philosophie and doest not thou thinke that they will hynder thee more towarde the gettinge of heauen It is hard for thee to carrie a greate burthen on thy backe although thou walke on the eueÌ„ grounde How much more hard is it for thee then to clyme vp to heauen being laden VVhat busines so euer thou doest goe aboute in this worlde thou wilt as much as thou canst put from thee all such cares that shold hynder thee therein and yet in
graue Labour thou also to lyue â—fter the same fashion while thou contyâ—uest here Iob sayde vnto God Gyue me tyme O Lord that I may bemone my selfe and â—ake sorow The good holie man asked â—ot lyfe of God to lawghe and be merie â—or to take his pleasure here but to bewayle and to lament and such ought thy â—yfe to be likewyse and thou owghtest also hartelie to pray vnto God that it maye be such and that thou mayest not spend thy dayes in the vayne heapinge vp of riches together nor in other ydle pleasures of this lyfe which thou wilt finde aâ— the last to be but a vearie vaine follie Bewayle thy sinne and thy offences doe pennaÌ„ce in this lyfe that thou mayest after this lyfe obteyne the lyfe euerlastinge Our lord sayth that our mourning shal be turned into ioye And happie is that sorow vnto which euerlasting ioye succedeth Loue holie compunction Sighe after the celestiall countrey and make not this present banyshemeÌ„t a Paradise of pleasure Thou vndoeste thy selfe and art cleane gone out of the waye if thou seeke to lyue in ioye and pleasure here in this world Turne thee back agayne and sett thy feete in a better way and imbrace the crosse of Christ and thinke vpon his bitter passion that thou mayest comme to the end thâ—â— thou wishest for which is the felicitie thâ—â— thou wast created for ALL YOVR IOY OVGHT TO BE in God for of euerie earthelie thing the ioye is vnperfect But in hym it is so full that nothing can be desired more CHAP. 25. REIOYCE in our lord allwayes agayne I saye vnto you reioyce and be glad sayth the Apostle The pleasure of the seruante of God ought altogether to be in his Lorde maister It is a vayne thinge to be ioyfull in any but in God alone God will not that thou sholdest lyue discontented but he wold rather haue thee to be glad and ioyfull Onlie this wold he haue thee to doe Alter the cause of thy ioye And conuert the false cause thereof into the vearie true cause of ioye in deede The Apostles were vearie ioyfull when they saide vnto their redeemer that the diuells obeyed them And our lord aunswered them agayne that they shold not reioyce for that but reioyce sayth he â—nto them for that your names be written â—n heauen He forbid theÌ„ not to be merie â—ut he wold haue them chaunge the cauâ—e of their mirth whereas their ioy beâ—ore depended but vpon a worldlie conâ—ideration he wold haue it alltogether celestiall which is in deede the verie true perfect ioye Euerie ioye that is not of God is vaine And euerie contentacion that cometh not from hym is false and hath no good foundation In hym therefore must all thy ioye be and not in any earthlie thinge of this world Thou mayest reioyce in the testimonye of a good conscieÌ„ce as the Apostle willeth thee which is to thee as a pleadge from God hym selfe of the true ioye that thy name is recorded in heauen King Dauid beinge of the wicked demaunded where his God was as he whom they supposed to haue forsakeÌ„ him for his former falle founde hym selfe so fainte and so vnprouided in making of his answere vnto them that the vearie greefe thereof made hym so burst forth into teares that they were his continuall foode both daye and nighte vntill he had founde the comfort of his sweete Lord againe For where God is not there is it not possible to haue any true ioye remayning Although the scripture doth speake sometyme of the ioye of wordlie folke sayinge that they reioyce when they doe mischeyfe yet is that no true nor perfecte ioye because it is noâ— grounded vpon a true and incorrupteâ— conscience Of Sainte Iohn the precursour of ouâ— lord his holie mother saide that he reioyâ—sed in gladnes This is the difference thâ—â— is betweene good men and ill mens ioyes These doe ioye in their vanities And thâ— other doe reioice in a good coÌ„scieÌ„ce This is the reioysing of Saincte Iohn in ioye That ioy must needes be vayne which hath not the grace of God for his foundation If thou doe stande in good state toward God then shalte thou haue true ioy and if thou canst get God then shalt thou haue all ioy in him VVilte thou haue riches Beholde it is written Glory and riches be â—n his house VVilte thou haue bewtie Our Lorde sayeth vnto his spouse Beholde my frend how fayre she is VVilt thou haue lyfe Behold I am the lyfe sayeth God VVilt thou haue saluation I am sayeth our Lorde the Sauiour of the people VVilte thou haue peace The Apostle sayeth That our Lord is our peace which maketh agreemente betwixte God the father and vs. VVilte thou haue honor Beholde what is written in the psalme Thy frendes be very honorable and their domination is comfortable If thou haue God with thee thou hast perfecte ioye for with him thou haâ—te as much as thou canst wishe with good reason and for iuste cause is he ioyfull that â—â—th with him the fountayne of all ioy Away with all this temporall ioy for an â—â—che of one spirituall ioy is more worth â—â—en all the false ioyes and pleasures that â—â—e world can bestowe vpon thee There 〈◊〉 no tast of true ioy but in God alone for 〈◊〉 worldly ioy doth soone vanishe away â—gayne Ismael Abrahams sonne according 〈◊〉 the fleshe had soone spentâ— and â—onsumed the water which his mother â—â—gar and he caried for their comforte â—nd releefe But Isaacks lasted and contiâ—ued who was the child of promyse The â—omfortes of the world shal soone haue an â—nd in the wicked but the spiritual conâ—â—lations of the iust shal be like springing â—â—elles of water whiche neuer shâ—â—l fayle â—nly this ioye is certayne sure whereof â—ur lord speaketh No man shall take your â—oye from you Many worldlie men doe glorie in â—heir garmeÌ„tes but that glorie is their garâ—entes it is none of their owne Others â—oast them of their riches but that glorie â—ongeth to the riches and not to them â—hat doe owe theÌ„ This ioye is not theirs it â—esteth in teÌ„porall things They may soone â—e without that ioye if they be without â—he thinges which brought the ioye But that ioy which Christ calleth our â—oy no man can take away from vs which â—s the ioy of a good conscience This is our owne proper ioy which no man can take away from vs but if we be contenteâ— to departe with it our selues This is thâ— ioy which we haue not of any creatuâ—â— but from the creator him selfe Amongâ— the fruites of the holy Ghost S. Paule râ—â—keneth gladnes to be one In creatures their can be no perfecâ—â— ioye but onely the ioye is full anâ— perfecte of it selfe which is in God oâ—â— creator because it is infinite and withouâ— end according to the goodnes of him thâ—â— it proceeded from Ioy is in comparisoâ— to desire
reason and iudgement put not thyne affection vpon these slight soone sliding vanities ALL DESIRE OF VVORLDâ—â— honour is to be fledde for by them dâ— thou incurre infinite daungers 〈◊〉 losinge thy soule and by them thâ—â— are greate offences committed agaiâ—â— thy lord God CHAP. 27. BE NOT thou desirours 〈◊〉 take any worldlie dominâ—â—â— at mans hand neyther dâ—â— thou seeke for aduauncâ—â—ment of the king sayth thâ—â— wise man Those that 〈◊〉 to clyme vp in the toppes of howses are 〈◊〉 greate daunger of fallinge wherfore it beâ—houeth them to haue a good stayed heâ—â— lest they falle and doe breake their necâ—kes If thou doest folow after the honoâ—â— of this world yt wil be needefull for theâ—â— to haue a good brayne and to stand wel iâ— gods fauour for feare lest thou falle intâ— hell Prosperitie is more daungerous thâ—â— aduersitie The prophete sayeth That 〈◊〉 thousande shall fall at thy lefte hand anâ— ten thousand vpon thy right hande Theâ—â— were more in number which perished vpâ—on the right hande of the honor and feliâ—city of this world then were those which â—erished on the lefte hand of base degree â—nd meane fortune The felicity of worldâ—y folke is as it were an offence with out â—orrection In place of honor looke that â—hou set not thy selfe for there arte thou â—ubiect vnto much daunger The frantike person hath many imaâ—inations and if he driue them not away â—rom him they will put him into great haâ—arde Leaue the vayne desires of honour which thou cariest aboute with thee in â—hyne head for yf thou put them not â—way from thee they will put the lyfe of â—hy soule into vearie greate daunger of â—estruction Take away from thyne hart â—he vanitie of proude thoughtes and high minded conceytes if thou wilte obteyne â—aluation Thou wilte neuer be â—â—red exâ—ept thou doe driue from thee thâ—se imaginations VVorldly honor is dangerous and in â—t full many haue perished and bene loste â—ome haue their worldly honor so deare â—nto them that to mainteyne the same and keepe the good opinioÌ„ that they suppose â—he world hath of theÌ„ they will not sticke â—o offend God to defame their neigbour â—o whome they will not seeke afterwarde â—o restore his good name agayne which is â—y theÌ„ impayred for feare lest they shold â—rgue them selues of their former wronges And so thereby decay their owne credite And rather then they will loose one â—ote of their worldlie honour and reputation they will remayne in hell for euer And rather then they will pay that which they owe whyle they shall thereby abatâ—â— some parte of their worldlie worship and estimatioÌ„ for the paymeÌ„t of their debtes they will venter to goe to the diuell and cast away their soules for euer They be like vnto those greate meâ— which Saincte Iohn speaketh of whichâ— beleued in Christ but they durst not confesse it for feare of the phariseys lest they shold haue bene driuen out of the Sinagoge They loued more the glorie of men then the glorie of god This is a daungerous state in which these louers of worldlie honours doe lyue that they determynâ— rather to loose their soules then the honour of â—his world Pilâ—â—e condemned our sauiour although he knew hym to be innocent for to maynteyne his owne credite thereby amongest the people He knew well enough our Sauiours innocencie He sawâ— that he was delyuered into his handeâ— through enuye and he was also verie desirous to haue delyuered hym But when hiâ— accusers tolde hym that yf the shold 〈◊〉 hym scape away he was not to be accomâ—â—ted Cesars frend so greedie was he 〈◊〉 worldlie honour which he stode in feaâ—â— to loose by their meanes yf they sholâ—â— accuse hym to the Emperour of any â—â—uour bearing toward Christ that for thâ— sauing of his credite and maynteynyng 〈◊〉 â—is worldlie honour he gaue sentence of â—eath against the author of lyfe And wolde rather goe against all reason his â—wne knowledge then falle tnto the disgrace of his Prince And was contented to â—ffende God rather then to diminishe any â—arte of his woorshipfull estate or lose â—is credite with the Emperour And yf â—hou wilt preferre worldly honour before â—he loue of God thou must needes falle â—nto a thousande of such mischiefes Many be they which goe to the diuell â—or the maynteynyng of their credite in â—his worlde This is a dangerous estate â—nd yf thou diddest but well consider of â—he dangers in which they doe lyue that â—re put into high dignities and honours â—f the worlde thou woldest from â—he botâ—ome of thy harte with all earnest affeâ—tion determyne resolutelie with thy selfe 〈◊〉 renounce all these vayne dreames of â—orldlie honours and promotions which â—owe thou settest so much by and doest 〈◊〉 disordinatlie loue How many haue peâ—â—shed through honours In what honor was Adam when he â—as placed in the earthlie paradise yet â—ow grieuouslie offended he Contrarieâ—ise Iob was beaten downe with many triâ—â—lations and had many occasions geuen â—ym to offend God and dyuers impediâ—ents to serue hym And yet all this suffiâ—â—d not to make hym to sinne Adam was 〈◊〉 greate dignitie obeyed of all and Iob lay in a stall dispited of all By this thoâ— mayst perceyue what daunger there is 〈◊〉 the dignitie and honours of the world what suertie is founde in the despising contempt thereof agayne He which standeth on the toppe of a steepe slipperie tower is in greate hasaâ—â— of falling And in much lesse suertie bâ— they which climbe vp to the toppes of hoâ—â—ses then they which walke belowe on thâ—â— euen grounde in a lowe estate thou haâ—â— not so much to feare and liuest in betteâ— safetie In noble men and men of greate estâ—â—â— wee see much idlenes reigne which is thâ— mother of vyce and stepdame to all vertue They spend their lyfe and consumâ— their dâ—yes in ydle pastimes vayne delighteâ— and banckettes God is more displeased by them then by those that geâ— their liuing by the sweate of their browâ—â— But wilt thou get the lyfe euerlasting Then must thou in this lyfe make store and set much by those thinges which anâ— much worth there The marchaÌ„t that wilâ— thriue buieth his ware good cheape wheâ— it is plentie and selleth it deare agayne 〈◊〉 places where it is scant Thou desirest 〈◊〉 goe to heauen and thitherward thou anâ— now trauailing take not that with thy thither which is good cheape there Theâ— be all maner of honours riches and pâ—â—â—sperities verie abundant folow 〈◊〉 counsell and carie with thee thither thâ— kinde of ware whiche is not there to be gotten thou shalt be sure to sell it well to haue good payment there for it All maner of tribulation persecutions teares fastinges and all workes of penance be thinges which are not there to be had nor none such founde there If thou doe therfore prouide thy selfe good store of this ware when thou comest thether thou shalt be suerlie well
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
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
not returne vnto vs agayne but wee shall rather goe vnto theÌ„ They were pilgrimes and straungers here on the earth as wee are now All that they had they haue left behynde them and so shall wee doe also They are gone and passed away like a shadow so shall we passe away also O how soone each thinge passeth away There is scarselie any memorie left of any of the great meÌ„ of the world euery thing is coÌ„sumed by tyme. God is he that onlie is stable permanent all other thinges as frendes companyons pleasures and pastimes haue soone an end All these doe soone fayle within a while shall one of vs be seperated from another And the tyme is not long to in which wee shall be eaten vp by wormes and turned into dust and ashes Each thinge passeth and consumeth away with tyme. It is vearie vanitie to esteeme of these soone slidinge thinges of the world as yf they shold haue any long continuance here Shall wee happelie be better remembred then those that are gone hence before vs Are wee better then they It were suerlie small wisdome for any of vs to thinke that there shold any better memory be made of vs then of those that are gone hence before vs. Open then thine eyes thou that puttest thy confidence in the world And behold both greater richer and more noble then thou arte of whome there is not now any memory left It is vanitie then to make any accompt of the memorie of this transitorie worlde Euerie thinge hath an end Euerie thinge passeth away with tyme euerie thinge hasteneth toward his end and tendeth toward his consummation euerie thing is full of vanitie and corruption The loue of God is that which onelie lasteth and endureth for euer for the glorie of this world endureth but for a blast HOVV GOOD AND DILIgeÌ„t seruice so euer a man doth vnto thâ— vvorld yet doth the vvorld neuer remember it neither vvill it knovv hyâ— that serued it But vvill calle vvell to mynde and haue in remembraÌ„ce thâ—se that misused and euill intreated it CHAP. 7. THE foole knoweth nothing sayth the wyse man the wordlie men trauaile to get the honour of this world which wheÌ„ it hath forsaken them agayne it will scarseliâ— knowe them A greate frend was Dauid to Naball and much had he done for hym in the tyme of his good estate But when Dauid was after fallen into necessitie he wolde not so much as know hym But aunswered Dauids seruantes when they came vnto hym who is Dauid Or who is Isais sonne Shall I bestow my sheepe and my goodes vpon one whome I knowe not Many a day had Dauid conuersed before with Naball whereof he was now so forgetfull that he asked who he was Naball signifieth as much as foole as the storie telleth and it is a very playne figure â—f this vayne and foolish worlde which is â—ubiect to so much vanitie and mutability â—or after much labor bestowed in the serâ—ice of the worlde by the faythfull serâ—antes and folowers thereof when they â—ooke againe for any rewarde of their serâ—ice it refuseth quite the knowledge of â—hem and playnly sayeth that it knoweth â—hem not They bestow greate trauaile in â—he seruice of it both day and night and â—et must forgetfulnes be all their rewarde â—t the last This vnthankefull world is lyke vnâ—o an inne keeper whom his geste goeth â—bout to take acquaintance of telling him â—hat he hath bene long his gest and hath â—odged many a night in his howse but he â—efuseth his acquaintance and telleth him â—gayne that he knoweth him not neyther â—an he keepe any reckening of so many as â—oe passe by that way Men spende all their tyme in seruing â—he world and at the last they are demaunâ—ed who they be as though they had neâ—er seene them before we doe all both good and bad passe through this worlde â—â—ke pilgrimes and trauaylers and commonly most men doe vse to inuite straungers as they passe by the way And euen so doth the worlde play by them he gyueth â—hem curteous wordes and good enterâ—eynment to make them delighte in his company and to serue him dilligently in â—ll kindes of vanity after that he laugheth them to scorne and shaketh them 〈◊〉 as though he had neuer bene acquayntâ—â— with them before It were good for euery man to eâ—â—ter into an accompte with him selfe aâ—â— see whether he haue not bestowed moâ—â— vpon the worlde then vpon Iesus Chriâ—â— VVhat so euer thou haste bestowed vpoâ— the world thou mayest well thinke it leâ—â— for after a shorte space being past thoâ— shalt finde how thou arte cleane forgotâ—â—â— and out of minde and if thou wilt needâ—â— be remembred at his handes and haue iâ— to know thee agayne thou were beste 〈◊〉 handle it hardly and set nothing by it 〈◊〉 thou beatest thyne hoast well fauoredâ—â— as thou passest by the way he will not foâ—â—get thee agayne in twentie yeares after And that is all the cause why the world forgetteth not good and holie men whicâ— liued here in the world because that thâ— set nothinge by it nor cared not for iâ— Those that make much of it It forgetteth and remembreth onelie those which conâ—temned it Handle it hardlie and it wiâ—â— neuer forget thee And the lesse that thoâ— louest it the more shalt thou be beloueâ— of it Of his frendes it is forgetfull and 〈◊〉 faythfull folowers will it not knowe at alâ— O how many haue passed through thâ—â— worlde with greate triumphe and honouâ— the names of whome be scant knowen 〈◊〉 this day neyther is there any more menâ—tion made of them then yf they had neuâ—â— â—â—ne borne and no more are they knowen 〈◊〉 the world then yf they had neuer bene 〈◊〉 the worlde Let all thy care be to loue God onelie â—â—d to serue hym for he knoweth well all â—â—s owne sheepe whome he meaneth to â—â—nducte to his pleasant pastures of Paâ—â—dis and euerlasting glorie THIS VVORLD IS LIKENED to a tempesteous Sea in the vvhich our Soules are tossed and turmoyled vvith infinite daungers from the vvhiche there is no vvay to scape but by retiring into the harborovvgh of peÌ„nance CHAP. 8. THOSE which sayle on the seas doe tell of many daungers that they haue passed sayeth the wise man The daungers of the seas be so greate and so many that no man is able to reporte them but he that hath proued them The nauigatioÌ„ which we make through the tempesteous waues of this worlde is so much more daungerous then the other as it gyueth greater impedimentes to the sure reste of our soule which it expecteth in heauen then the other doth or can doâ— to the obteyning of a sureâ—porte in earth The waters of this world be bitter so are all worldly consolations In this sea doe the great men lyke vnto great fishes eate vp and deuowre the little the waueâ— thereof be neuer at any rest but allwayes mouing and working vnto the which the
did he loue her that rather then he wolde displease her he wold be taken and made a seruile prisoner for euer And so was his fond loue the cause of his fowle falle by meanes whereof he was led shortlie after to his death and so was his light crediting of false lyeng wordes made his confusion VVho doth holde thee now in the seruice and bondage of this world but thy light creditynge of his false lyes and flattering wordes whereby at the first thou wert brought vnto this estate which yf thou hast not good regard vnto 〈◊〉 thou mayest happelie be vsed at the last as Sampson was by that false lyeng Dalida Doth it not appeare in the storie how the first thing that they did vnto Sampson after his taking was the plucking out of his eyes And thou which the world taketh into his seruice what arte thou but made blinde thereby As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with to the end that they may not perceyue the paynefull state in which they lyue nor know how sweete the yoke of Christ is Oh how much is it better for thee to reigne with God by seruing of hym then to lyue in the world and suffer extreeme bondage Thou mayest wel see heere now how the world doth vse all those which doe serue it shake of therefore from thy necke the most heauie yoke thereof and put on the most sweete and easie yoke of Iesus Christ. THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld vvherein so little svveetenes is to be fovvnde and that but onelie in apparence doth gyue vs easelie to vnderstand hovv heauie the yoke of his bondage is and hovv much it is to be eschevved CHAP. 11. COME vnto mee all ye that doe trauayle and be laden I will refresh you sayeth our lord The louers of this world sayeth God allmightie doe goe aboute like men that are laden and carrie heauie burtheÌ„s aboute them The world doth gett all that which it â—rauayleth for with trouble and busines and with feare doth enioy it with greefe forgoe it agayne It is writteÌ„ in the Apocalips That thei which had adored the beast neuer had rest which they in deed can neuer obteyne which doe adore their beastlie appetites Little childreÌ„ doe runne vp and downe all day blowing of a fether in the ayer and sometyme they hurte theÌ„ selues by falling but they are to be pardoned because they be without iudgement But thou that art a man of reason and of perfect age art worthie of much reprehension yf thou sholdest runne and take payne after the vanitie of this world the vayne blastes of false honours and riches Thou seest not where thou settest thy feete Thou knowest not the daunger in which thou liuest Thou considerest not the trauayle that thou endurest nor wherefore thou doest endure it which yf thou diddest weygh well thou sholdest fynde all that thou seekest and laborest for here to be in effect nothing VVhat profit doe the little children gett in runnyng all day after a fether they are wel weried for their labour And proffit or commoditie haue they none but sometyme perhappes a good knocke on their head by reason of some fawle that they take And wheÌ„ death cometh that must make an end of thy paynefull lyfe wherein thou haste serued the worlde thou shalt haue no other reward for thy paynes but new sorowes agayne VVhosoeuer will lay siege to a towne will first looke well that the expences of the siege exceede not the comoditie that he shall gett by wynnynge of the towne And yf thou woldest but consider what the seruice of the world doth cost thee thou woldest soone leaue of thyne enterprise If in thy worldlie consolations thou fyndest sorow thou must not marueyle thereat for it is a sower crabbe therefore no marueyle that it setteth thy teeth on edge God sayth I will compasse thy waye aboute with thornes The pleasant orchardes be sett aboute with sharpe thornes because no man shold come at the fruyte These thornes sayth our lord be the cares and loÌ„ginges after riches These hath God layed in our way to the intent that when wee shold see with what payne those fruites be gotten wee shold be affrayed to meddle with them Amonge all our pleasures here God hath planted sorow and remorse of conscience because wee shold not haue any earnest desire or longing after theÌ„ Among our prosperities hath he put much bitternes because wee shold not loue them And synne is allwayes the torment of hym that commytteth it The greefes and the felicities of this preseÌ„t world doe goe allwayes accompanied together If thou doest loue the gooddes of this world thou must needes be subiect vnto much trauayle care for them for when thou hast thâ—m thou wilt be affrayed to loose them But yf thou be disturbed in the quyet possessioÌ„ of theÌ„ then doest thou suffer some trouble presentlie by them which God doth suffer allwayes to falle vnto thee that thou mayest set thyne whole loue vpon hym remoue it cleane away from these vanities of the world God hath appoynted this for a medecyne to temper our disordynate appetites withall But this world hath such a greedie sorte of seruantes folowing it that they will not stick to runne through the thornes all imbrewed with their owne blood for to gather of this fruyte Oh how many are there at this day like vnto those who for the satisfying of their vnruly appetites and for the wynnyng of some fonde pleasure doe suffer greate greefe and remorse of conscience and doe bringe their lewde desires to effect allthoughe it be with neuer so much losse and hynderance to their sowle And all this labor doe they take for to please their senses without any recoÌ„pence at all agayne for their paynes If thou diddest but consider with what preiudice to thy conscience thou diddest buy all this short delight thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world The seruice of the worlde is a deare seruice It is an hard yoke and an importable burthen Christ calleth all those vnto hym that are weried with carying so heauie a burthen on their backe as the heauie yoke of the world is And when he fyndeth that thou art weryed with seruinge of the world and that thou doest playnlie perceyue all thyne owne defects Then doth Iesus Christ call thee as one being then best disposed to come vnto hym He that doeth not first hate the vanitie of this lyfe will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe to be but a vearie vayne follie thou art not meete to folow Christ. Therefore Christ our redeemer calleth not those that doe thinke this worldlie yoke sweete but those that doe take yt as an heauie burthen are growen werie of it And so much lesse payne as thou findest
enioye the pleasant lande of promise Thou must not let thy iudgemente be so much corrupted as to choose rather a miserable life in the perturbations and remorses of conscience then to enioye a moste quiet and peaceable lyfe in Christ Iesu. VValke on toward that celestiall Hierusalem your free mother their shalt thou fynd perpetuall rest sayth the Apostle Abhorre with all thyne hart such vnquyet trouble and affliction of thy sowle The vearie miserie of thy lyfe it selfe biddeth thee to forsake it The world it selfe crieth out vpon thee not to esteeme it Be not like vnto the children of Gad which willinglie refused the land of promyse for the liking that they tooke vnto the hill of Galaad where they meÌ„t to make their perpetuall habitation In like maner are their diuers that care not for the glorie eternall contenting them selues with the gooddes of this miserable world Thou must not thinke to fynde rest there where all is in a confusion and alteration The worldlie men be amazed and confounded they knowe not them selues what they doe nor whether they doe inteÌ„d to goe no more then did the builders of the tower of Babilon BECAVSE THAT ALL THE consolations of this false vvorld be accompanied vvith so many infinite sorovves and troubles and are full of bitternes and greefe vvee ought onlie to loue God and his eternall beatitudes CHAP. 16. GOD graunteth not that my spirite shold haue rest and hath filled me full of bitternes sayth Iob. Thou canst not in the world enioye any perfect rest nor receyue any true ioye where all is bitternes and sorow Consider what sharpenes is founde hiddeÌ„ vnder that which appeareth sweete First consider the pleasure of synne And after weygh withall the payne that succedeth it Vyces doe allwayes apparell them selues after the best and finest facion being of them selues miserable filthie bondslaues Let not the pleasure of these worldlie shewes deceyue thee for all that is within it is nothing but affliction and bitternes By this thou mayest perceyue what an euill thinge vyce is that going so well galantlie apparelled is in deede all horrible and lothsome And contrariewyse thou shalt konwe the goodnes of vertue who allwayes goeth poorelie and barelie clothed and yet is in deede all fayre and gratious In all wordlie thinges thou shalt fynde greate trouble and greefe Christ our sauiour beinge in the glorie of his transfiguration made mention of his holie passion to teach vs that the felicitie and prosperitie of this world is full of bitternes and vexation If the world being so full of bitternes as it is be yet so much beloued and esteemed how wolde men haue loued and esteemed it if it had bene all sweete and pleasante God hath mingled sorowes among our consolations here in this world because we sholde hate this lyfe and loue the lyfe to come A man that was such a louer of worldly honor was very ioyfull to see how he was inuited to the feast of queene Hester but his greate ioye was turned into bitter mourning when he saw that Mardocheus wold gyue him no reuerence Sorow doth alwayes goe accompanied with worldly ioye and to them that lyue in continuall prosperitie euery small griefe doth much annoyance It is marueylous to beholde that al thinges in this lyfe sholde be so full of bitternes and yet that they sholde be esteemed of so many men for sweete and sauorie Greate is thy daunger if thou canst not onely be contented to lyue amongest so great sorowes but also to take pleasure and delght in them That sicke man is in greate daunger whose stomacke refuseth good and holesome meate and can eate nothing but that which is hurtefull and euill for him and as little hope is there to be had of that man which leaueth thâ— sweete conuersation of Christ Iesu and casteth his affectioÌ„ to like of the poisoned meates which this world doth offer hym VVhen God fedde the Israelites wiâ—â— bread froÌ„ heaueÌ„ yet murmured thei against Moyses and wisshed to haue agayne their old grosse diet of Egipte Their sowles lothed euerie kinde of meate sayth the prophet Dauid The onlie consideration of the bitternes that is in all these worldlie pleasures is sufficient to moue vs to the detesting of all earthlie comfortes Dauid being in his greate triumph and deuydinge of his pray amongest hiâ— souldiers after his victorie receyued the wofull message of the death of Saul thâ— ouerthow of all the Israelites army whicâ— turned his ioyfull victorie into a sorowfull heauines and made both hym selfe all that were present with hym to chaungâ— their myrth into mournynge and the ioyfull feast of their triumphant victorie diâ— they coÌ„uert into a longe lamentinge both for the death of Saul and Ionathas thâ— greate slaughter of the people of Israel Here may yow see how all vpon a sodayne sorow ouertaketh ioye Doe not thou therefore loue the glorie of this preseÌ„t world except thou doest delight to lyue in sorow and disquietnes For wheÌ„ thou art once entred into the delighte of those false alluring pleasures art parting the pray of thy pleasures amoÌ„gest thy senses As Dauid deuyded his bootie amongest his souldiers thou shalt straight wayes be ouertakeÌ„ with the messenger of death which is a troubled conscieÌ„ce fearfull scruples which be allwayes ioyned vnto sinne This is that discomfortable messeÌ„ger which will neuer suffer thee to enioye longe any pleasure of this world This is he which disquyeteth all thy ioyes and turneth all thy worldlie comforts into bitter sorowes O open thyne eyes and consider what thou hast lost by thy louyng of the world Lament vpon thyne owne soule o miserable man and beholde how the noble men of Israell be slayne when the light of grace is gone from the and that thy noble vertues be wounded within thee The people is also destroyed when the merites of thy good workes be lost Shut thou the gate of thy sowle neuer so close thou canst not keepe out this messenger from entring in Now since this euill newes may so easely come vnto thee when thou thinkest least thereof the sure way is for thee to loue God and his eternall and true felicities and so mayest thou lyue contentedlie for this present tyme and enioye the endles comforte of heauen when this lyfe is past THE VVORLD DOTH SO blinde his seruantes vvith the smoke of honors and vvith the svveetenes of his delightes that they setting their vvhole mindes thereupon can not perceyue the deceyts thereof nor the fovvle filthines of synne vvhich they are drovvned in CHAP. 17. MY vertue hath forsaken me and the light of myne eyes is not with mee sayth the Prophet Dauid Thou arte surelie blinde yf thou perceyuest not the vnhappie state that thou lyuest in by seruing of the world Thinkest thou that the faulkener can keepe his hauke quiet vpon the pearch except he put her hood vpon her head to couer her eyes The world
could neuer keepe thee in the subiectioÌ„ of his miserable bondage except it first depriued thee of thy sighte Thou woldest not be so tied vnto these earthlie thinges which thou louest so much yf thou diddest but knowe their vanitie and their fowle corruption But because thou arte blinde and knowest not the filthines of sinne in which thou liuest therefore arte thou made a slaue and a bond man vnto sinne and to thyne owne sensuall appetites OpeÌ„ thine eyes looke into the vnhappie state into which thou art fallen The dong of the swallow which 〈◊〉 vpon Tobies eyes being a sleepe maâ—â— him to loose his sight And the Aopstle saieth that the goodes of this earth be but dong which we finde also by experience to haue that quality of making men blind as had the dong of Tobies swallow The propertie of the swallow is to sing at the beginning of the sommer but sodenly afterwarde she stayeth her singing agayne That condition hath the world also first with a little delicate harmonie to lull his louers asleepe and after to make them blynde with the vayne delighte of this earthly mucke and worldly honors These worldly men haue not eyes to see the lighte of God nor the good which they doe loose by hauing their eyes closed vp with the pleasures of those vanities which they so earnestly doe loue They be lyke vnto Ely the priest which had his eye sighte so weake that he colde not see the lampe of God which hange coÌ„tinually light in the temple Although they seeme wyse and of good vnderstanding yet are they not such in deede sauinge onely in worldly matters they be like moles whiche liue vnder the earth which when they come abrode into the lighte to deale in matters touching the soule they shewe them selues to be both blinde and ignorant Open the eyes of thy soule that thou maiest espie the vanities of these corruptible goods behold that diuine light with which our Lord doth lighten his seruaÌ„tes Goe not thou lyke a blinde man falling from one sinne vnto a nother accordinge to that which the prophet Sophonias spake of worldlie men They went aboute like blinde men for they synned against God VValke in the day sayth our lord that thou be not ouertaken with darkenes If synners doe walke by nighte and in the darkenes of their owne ignorance it is no marueyle thoughe they doe falle and hurte them selues The eyes which are accustomed to behold these worldlie vanities when they be once withdrawen from the loue pleasure of the world they be waxen blinde to beholde the true lighte and are fallen into that blindenes whiche God strake the Egiptians withall whiche was such as the scripture sayth That one man saw not an other in three dayes together nor was once able to moue out of his place where the darkenes tooke hym If thou haddest eyes to behold the miserie in which thou liuest thou woldest not stand still as they of Egipte did without mouing thy foote or forsaking thy vyces But thy blindnes doth holde thee fast The loue of the glistering shewes of worldlie vanities doth take away thy sighte as the sighte of a beare is taken away with the beholding of the glistering beames of an hoat burnyng basen shynyng vpon hym If worldlie men had not bene blinde Saincte Iohn wolde neuer haue sayde that the worlde knew not Iesus Christ. It was no greate marueyle that they were blynde and knew hym not hauing vpon their eyes so much earth as they had They went out of their way like blinde men sayth the prophet Iheremy and so blinde that they wolde not take any for their guyde but such other as were blinde also VVhich is the verie trade of synners Blinde folkes doe yet knowe that they be blinde but worldlie meÌ„ be blinde and yet they lawghe and iest at all those which are not blinde according to the saying of the wyse man The wicked men flie froÌ„ al those that ruÌ„ne by the right way Our lord saide vnto certein synners why say you that you doe see beinge blinde your sinne is therefore the greater And because that they doe not see them selues they thinke that other men doe not see them and therefore they doe presume to offend God like vnto the seuentie olde men of Israell which God shewed vnto the prophet Ezechiell Beware of this blindnes except you be willing to falle into the worst and most daungerous errours of all THE DEPARTINGE FROM this present lyfe is a most terrible and sharpe thinge to the louers of this vvorld asvvell for their riches honors vvhich they leaue behinde them as for the paynes vvhich they knovve that they shall susteyne vvhen they be gone hence CHAP. 18. THE trauayle of fooles will greeuouslye afflicte them sayth the wyse man VVheÌ„ death cometh the departing of this lyfe will be very paynefull vnto worldly meÌ„ for that caÌ„ not be departed froÌ„ without sorow which was loued without measure Death vnto a poore man will be lesse trouble that hath not any thing to leaue behinde him then to the welthie man which hath great riches to forgoe then to the louer of these corruptible worldly goodes The troubles of them which despise the worlde shall take ende by death and then shall the tormentes of worldly men beginne a new agayne A terrible tyme shall that be when the bodie of the worldlie man which hath bene brought vp in delicacie and tendernes shal be separated from the sowle to be consumed shortlie after with wormes It wil be a greuous departing that the riche man shall make from his riches which he hath allwayes disordinatelie loued and a â—earie hard thinge it wil be vnto the louer of worldlie honor to see hym selfe so sodeynlie spoyled of them The horses of great men goe couered â—ll daye with costlie furniture and with many men attending vpon them but when they come into the stable at nighte they haue all their fresh furniture taken of â—heir backes and then remayneth nothing â—pon them but the blowes which their maisters haue bestowed on them with the sweat and wearines of their trauayle The riche and the mightie man likewyse that maketh his iourney through this world is of all men coÌ„mended honored serued â—ut wheÌ„ the hower of death doth come al â—is honors and riches be taken away and â—othing remaineth behynd but the blowes which he receyued by his sinnes vices which maistered hym and kept him vnder â—rinces and kinges shall not carrie their gold and siluer with them when they deâ—arte this worlde but onely their necgligences and errors committed in their gouernement and charge Consider how greeuous it will be for thee to departe from those vanities which thou hast so much esteemed And learne tâ— leaue the world before it leaue thee Takâ— thou some good sure handefast betyme that thou falle not into all those miserieâ— which then doe accompany death Allthough that the world doth much tormeÌ„t
mee in I wil enter and suppe with hym and he shall suppe with me likewise VVith such like woordes doth God prouoke the synner knockinge at the dore of his soule Here doth small curtesie appeare yf our Lorde shall knocke at our harte and not be suffered to enter And when he desireth but the coÌ„sent of our harte it will not be graunted vnto hym If it doe seeme small good maner vnto thee to let thy frend tarrie longe at thy dore knockinge before he be let into thy house howe much more worthy of blame arte thou if thou let God almighty stande knocking at the dore of thy soule and gyuest him no entrance in He speaketh here conditionallie saying If any man will let me in by the worke of his free will whereby it lyeth in his handes eyther to consent or not to consent And yf he doe enter and come in vnto thee it is but for thy help and benefite synce he sayeth that he will suppe and rest with thee He bringeth the meate with hym will not suppe with thee at thy charge He doeth not by thee as the poore sowler doeth by the partridge who inuiteth hym to supper because he may feede on hym which is the vearie propertie of the deuill who inuited poore father AdaÌ„ with the fruit of the forbidden tree to make a praye of hym afterwarde according to the sayng of Iheremy the prophâ—t Myne enemyes haue hunted after me and at last haue taken me as yf I had bâ—ne a birde VVhat are worldlie pleasures aboundance of riches and desire of honors but a bayte layed by the deuill to bring vs into his snares VVheÌ„ he maketh much of thee then doth he hunt after thee If thou be not warie and considerate in taking any thing at his hands thou wilt soone be takeÌ„ vp in the nettes of his deceytes But contrariewise God inuiteth vs intending nothing nor seekinge any thing of vs but to doe vs good and to helpe vs. And allthoughe that the voyce of his calle be sweete and pleasante yet is not he harkened vnto nor any aunswere of admyttance gyuen vnto hym because the loue of the world hath closed vp the dores of our hartes The noyse that the worlde maketh in the soule of a synner is vearie lowde and shirle And wheÌ„ there is much noyse within the house he whiche knocketh at the dore cannot be heard The spirituall crying is the earnest desire of the soule and the prayer that is made with effect force of the mynde Moyses prayed and neuer moued his lippes and God asked hym wherefore he cried Anna the mother of Samuel the prophet prayed in the temple and neuer opened her mouth and yet sent shee most effectuall prayers vnto God allmightie Our lord heareth the desire of the poore and his eare hath harkened to their prepared petitioÌ„s sayth the prophet Dauid The loue which is borne to the thinges of this world doth make a great sturre and noyse within the inward partes of the harte The desires of honor doe neuer cease cryinge out The appetite of reuenge and the greedie desire of money doe make a contynuall clamor within the hart of man It is no marueyll then that God is not heard in that house where so many cryings out be of all disordinate appetites And one greate inconuenience is this that when thou hast once gyuen thy consent to all thy vayne desires and let them haue all their owne will yet will they neuer coÌ„sent to let thee be quyet but will still be asking and crauing for more as yf they had neuer had any thing of their desire before The couetous worldlie men allthoughe they doe get that which they doe desire yet are they neuer contented therewith The remedie then that thou hast for to heare hym which knocketh without is first to quyet all that troublesome people that doe disquyet thee within Let not thyne appetites haue their will for then shalt thou neuer be quyet nor haue any rest Resigne vp thyne owne will and doe away thyne affections and then shalt thou soone haue silence Content thy selfe with that which thou hast considering the shortenes of this lyfe and the greate pouertie and humilitie of Iesus Christ and so shalt thou make all thy disordinate appetites to be in peace and tranquillitie Dryue from thyne hart the loue of the world and reduce thy selfe to a quietnes and theÌ„ shalt thou heare the swete inspiration and pleasant voyce of Christ Iesus Put from thyne hart the cares of this world and then mayest thou saye vnto God with holie Iob. Thou wilt calle me and then will I make answere vnto thee HE SHEVVETH HERE BY sundrie examples out of the olde testament and many authorities of the olde and nevv testament both hovv the good are allvvayes persecuted and the vvicked are fauored esteemed CHAP. 22. IF ye were of the world the world wold loue you as those which were his but because you be not of the world the world careth not for you sayth our Lord. It is no new thinge that the wicked sholde persecute the good and the seruantes of the world the seruantes of Christ. So did Cain persecute Abell Ismael Isaack Esau Iacob The brethreÌ„ of Ioseph persecuted Ioseph Phenenna Anna Saul persecuted Dauid Iesabell Elias Because the lyfe of good men is as it were a secret reprehention of the euill doing of those that be noughte It is a naturall and an ordinarie thinge in this lyfe that wicked men and synners sholde persecute those that are iust and good Iob sayth that the holie men in this lyfe be like children that be borne before their tyme because they be sodaynlie as it were secretlie hidden and buryed out of the way for because they doe not meddle nor busie them selues with the thinges of this world But the wicked be the lyuelie children of this world and for such they doe shew them selues by their dealing in the world The theeues which doe breake by nighte into the house to robbe the first thinge that they doe after they be entred the house is to put out the candle to the end that they may robbe without beinge seene Euen so play the wicked in seeking to darken the fame of those that by their vertue and Iustice doe shine like bright candles in the world for they which doe euill doe allwayes hate the lighte Dauid reioyced in spirite and daunsed beâ—ore the Arke of our Lorde and strayghte way Nicholl his wyfe began to scorne at him therefore for it is alwayes the custome of the wicked to scorne at the workes of those which be vertuous The people which inhabited within the country of Iury after the transmigration of the Iewes thence vpon their returne thether agayne wolde not suffer them to reedify the temple but gaue them all the impedimentes they might to hinder their worke which is the very facion of worldly men at this day to hinder all those good
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
synne Seeke not thou to lyue in pleasure synce that thou seest all pleasant thinges coÌ„temned and abhorred of them that are condemned to dye and thy selfe carying the sentence of death aboute thee drawing daylie toward thy graue thou oughtest to spend this short tyme of thy lyfe in contynuall sorow and sighinge for thy synnes It is a souereigne medecyne for to refrayne thy sensuall appetites withall 〈◊〉 haue in thy mynde the coÌ„sideration of thâ— â—mall tyme that thou hast to remayne here And in how short space thy bodie shall afâ—er be eaten with woormes and conuerted â—nto dust This remembrance of death doth â—s it were throwe water into the fornace of our hoat fierie appetites and desires Death is the clock by which wee sett our life in an order and the memorie therof doth choke vp all that earnest loue that we doe beare vnto the worlde As Daniell with throwing of ashes in the flore discouered by the printe of the feete the deceyte of the false priestes of Babilon So if thou wilte sprincle thy memorie a little with those holesome ashes into which thou must within a while be conuerted thou shalte likewise discouer the deceytes of the worlde the crafte and subtiltie of the deuill the secret temptations with which the enemies of thy soule doe seeke to vndermyne thy saluation O that this thought wolde neuer falle out of thy remeÌ„braÌ„ce with what cleannes of conscience sholdest thou lyue what bitternes sholdest thou then finde in those thinges which nowe doe seeme so sweete vnto thee and how warelie then woldest thou walke in the way of this miserable lyfe which thou doest nowe so inordinatlie loue At that strayte passage of death shalt thou knowe how much it had bene better for thee to haue serued God then to haue consumed and spent out thy tyme which is so pretious a thinge in vanities and idle busines which at that tyme will doe the no good Thy frendes and kynnesfolkes thy riches temporall goodes of whiche thou makest now so greate accompte O how little good shall all these doe thee then when as a pure coÌ„scieÌ„ce at that tyme shall stand thee in better steade then to haue had the whole world vnder thyne obedience The trauayll of that hard passage with tongue cannot be expressed nor by any meanes escaped The maryner that guydeth the shippe sytteth allwayes at the stearne so must thou that wilt sayle in the tempesteous Sea of this world seeke for thy assurance in the end of thy lyfe where thou must staÌ„d as it weere at the stearne of the shipp and there by contemplation of death coÌ„sider well how thou mayest gouerne the course of thy whole lyfe Ashes doe preserue and keepe in the fire And the memorie of Ashes into which thou art to be coÌ„uerted preserueth grace Greate follie is it then for a mortall man that is daylie dying to forget death It is wisdome for euerie man to haue it allwayes in his mynde But worldlie men haue allwayes lyfe in their remembrance and put death cleane out of their mynde and yet nothing dryueth synne away from man so much as the contynuall remeÌ„braÌ„ce of death Happie is he that carrieth daylye before his eyes the remembrance of â—eath and continually disposeth hym selfe to die Happie is he that thinketh in the morning that he shall not lyue till nighte and at nighte thinketh likewyse that he shall dye before the morning come happie is he that is so prepared as death doth neuer finde him vnprepared happie is he that seeketh to be such in this lyfe as he wolde be founde when death cometh It is reason that thou sholdest beleeue the thing which thou seest dayly before thy face At all howres and tymes of thy lyfe let that dreadfull sounde of the trumpet rynge in thy eare whiche will calle â—lowd Rise vp all ye that be dead come vnto iudgment The memorie of death doth clense and purifie all that passeth through it as a strayner clenseth all the liquor that is powred into it Dryue not from thee the memorie of death which many wayes doth thee great good it maketh thee to refrayne from the reuenge of those iniures which thou thoughtest to haue reuenged And it keepeth the from the folowinge of the pleasures and vanities of this world Doe as the seruante of God ought to doe that is forget all such like vanities haue the hower of thy death fixed in thy memory to the intent that thou mayest get that true lyfe eternall whereby thou mayest lyue in blisse for euer VVHEN EACH MAN LABOVreth so earnestlie to bring any vvorldly busines to passe by some certayne tyâ—â— appoynted hym much more ought 〈◊〉 to labor earnestlie about his soules bâ—sines and doe pennance for his sinnes lyfe being so shorte and the houre of death so vncertaine CHAP. 31. VVATCHE sayth our Lord because ye knowe neyther the daye nor the houre Death being so certayne 〈◊〉 the tyme so vncertayne thou oughtest to watch coÌ„tinually for when thy lyfe is ended thoâ— canst not chauÌ„ge that state in which death did finde thee thou oughtest so to orâ—dayne euery day as though that day shoâ—â— be thy last Many doe builde houses not knowing whether they shall dwell in them after they be made Many doe make greate proâ—uision for victuall for the yere that â—â—â—eth and happely they doe not lyue to 〈◊〉 it they prepare for a lyfe which is altogyâ—ther vncertaine and haue no care of deaâ—â— which is most certayne they seeke 〈◊〉 â—ll care and diligence for that tyme which â—hey knowe not whether it shall come or â—o and be altogether necgligent in prepaâ—ing for death which they knowe shall â—urely come And seeing thou prouidest â—or vncertaine thinges with so much care â—hat is the cause that thou makest not â—rouision for death that is so certayne to â—ome It is not meete nor conuenient that â—hou sholdest leaue the certaynetie for the â—ncertainetie The dayes that we haue to lyue be vnâ—erteine and very sure it is that they must â—ll needes shortly haue an ende Neuer â—aue thou any greate care of such thinges â—s thou art vncertaine whether they shallâ—e or no But let thy care and diligence be â—o prouyde for thy selfe to prepare for â—hat houre which thou art vearie sure will â—hortlie come No man knoweth his end 〈◊〉 therefore the wyse man sayth As fishes â—e taken with the hooke and birdes with â—he net so shall synners be taken in the day of vengeance VVhen a thing is neare at â—and and certayne to come thou doest accompt of yt as of a thinge alreadie past â—hat cause is there theÌ„ but that thou sholâ—est so thinke of death also which staÌ„deth â—till readie at thy dore to lay hold on thee And to prepare for yt as for a thing rather present with thee then farre of from thee If a kinge shold gyue thee his graunte of some greate citie or towne of his kingdome And shold but allowe
Happie is he whose determination is fully set to get the inuisible thinges and to despise these visible thinges It is most cleare that such a one is both a good and a wise man for he buyeth for small things thinges without measure and for thinges transitorie thinges that be euerlasting and for vyle thinges and of no price thinges that be of infinite value he buyeth fayre thinges for soule pleasante thinges for thinges most miserable sweete thinges for bitter and that which is most of all he buâ—eth all thinges for nothing If thou wilt come vnto him thou must loue him alone for thou canst not loue him perfectly as thou oughtest to doe if thou doest loue anything beside him or with him Let not the apparance of these corruptible thinges deceyue thee let not the vanitie of these honors nor the pleasures of this presente lyfe blinde thyne vnderstandinge In despysing of the vanitie of this worlde thou shalte winne the loue of God Consider how little God doth commaunde thee and how much he doth promyse thee Resigne vp the vyle thinges of this world that thou mayest get the most pretious pearle of infinite value which is the lyfe euerlasting for this present lyfe is in effect but a moment in comparison of that perpetuall lyfe which is to come Despise this short and corruptible lyfe that â—hou mayest wynne the eternall and happie lyfe He were to be accompted but for a foole that hauing goodlie Pallaces faire cities of his owne wold goe dwell in a staâ—le Such is this miserable world in respect of the celestiall citie Make then but little accompte of that which appeareth somewhat and is in deede little or noâ—hing at all And looke vnto our Lorde who is he that doth inuite thee with his holy loue doth set open vnto thee the gates of heauen Cut away the roote of euill thoughtes which the deuill and the world haue planted in thy fantasie Enforce thy spirite to despise theâ—â— corruptible and transitorie thinges and to loâ—â—e the durable and eternall thinges for the which thou wast made To the intent that thou mayest lyue here in this lyfe â—s in the wâ—y and in the next thou mayest reigne as in thy proper Countrye Amen The end of the second booke THE THIRD BOOKE of despisinge the vvorld VVhich teacheth how by despisinge these vanities wee may serue Iesus Christ. The thirde parte All thinges of this vvorlde be false and vayne and therefore they can not satiate our soules but God onlie vvho is our cheefe good of all doth perfectlie satiate and fall all those that doe feede 〈◊〉 â—ym CHAP. 1. THE riche men sayeth the psalme were hungrie and suffred necessitie but to theÌ„ that do seeke God al goodnes shall abounde He that hath God hath all goodnes and euery thing shall abounde vnto him and he that hath not God hath nothinge without God euery delectation is sorowâ—ull euery ioy is vayne and all aboundance is pouertie and necessitie it is great libertie of soule not to desire any thinge in this world God onely who hath created ouâ— soule doth fulfill our desires and satisfie our appetites they be very vayne that doe thinke to finde true contentment in thinges of this lyfe There is nothing so sweete in this lyfe but that it is full of bitternes there is nothing so pretious so good or so delectable that can make a man throughly happie eyther by delyuering him from euill or by gyuing him ioye euerlasting but onely God who is our cheefe good and our felicitie what so euer is not of God is pouertie God shall feede me and nothing shall be wanting vnto me sayeth the prophet The kinges and princes of the earth can not say so much for the greater that they be so much the more doe they suffer necessitie they haue greater care to mayntayne their honor and to prouyde for their house and to gouerne that which is vnder their charge Onely the seruant of Iesus Christ can say that nothing shall be wanting vnto him he that is fed at Gods hande is sure to be satiate and contented The worlde doth feede his sheepe with withered grasse and keepeth them amongest the briers and thornes their water is poysoned and vnder the grasse doth death lye lurking The deuill gaue meate to our firste forefathers and after they had eaten they were poysoned The worldly man doth eate the hearbes of deliâ—â—â— and sodenly after he hath eaten dy 〈…〉 withall He is trayned with the 〈◊〉 of honors and â—iches and is after taken and caught faâ—â— by them The â—oly Prophet sayeth thou arte my God 〈◊〉 art my portion in the lande of the liuinge Happie is he that is fed at 〈◊〉 owne hande and putteth not his 〈◊〉 in men Happie is he that seeketh God â—ith his whole hart and desireth to be comforted by hym Drinke thou neuer so much of the 〈◊〉 of these worldlie honors and vanitie◠〈◊〉 thy thurst shalt neuer be queÌ„ched burtâ—â—â— shalt still be like to one that is in a dropsie who the more that he drinketh the more he may still drinke All thinges dâ—â—trust in our Lord and he gyueth them meate in their due tyme. The prodigall sonne after he had oâ—â— seperated hym selfe from God confessed straight wayes that he was almost dead for hunger Vice doth alwayes cause familie and much trouble in the will of 〈◊〉 which vertue doeth not but doth still minister vnto it much ioy and coÌ„forte The wyse man sayth doe not thou taste of thâ— pleasant dishes that the worlde setteth besâ— thee for his bred is full of lyinge and falsehood Althoughe it telleth thee that thou shalt finde in vyce and in sinnes good nourishement and satietie yet doe not thou beleue it The Nigremanciers and inchaunters will make a shew to thyne eye of pleasant Gardeins and fruytfull trees but yf thou doest gather 〈◊〉 of the frayte thereof thou shalt fyn 〈…〉 ge at all therein so doth the world 〈◊〉 men beleue that whatsoeuer it offereth vnto them is of good substance and may well suffice to satisfie their hunger but in trueth when triall is made there is nothing founde but that which is vayne and full of wynde And this is the cause why they are neuer satisfied nor doe lyue contented Our soule is no Camelion that it can lyue by wynde alone Dauid sayth in the person of the world I opened my mouth and drew in the ayre The world openeth his delights layeth abrode his will and pleasure and thinketh to feede men with wynde Ephraim saith Osee feedeth the wynde A very vayne thinge is that which filleth not the place where it is The thinges of this worlde doe not fill our soule but onlie puffe it vp and make it swell VVoldest not thou take hym for a foole that when he were hungrye wold open his mouth and take in the ayre to satisfie his hunger withall The follie is nothing lesse yf thou thinkest
sell all that he had leauinge hym selfâ— â—â—thinge to buy the pretious pearle withâ—â— Ananias and Saphira were punnished â—â—th sodayne death because they gaue but â—â—â—te of the price of the field which they â—â—de vnto God and kepte parte still vnto â—â—em selues If thou wilt serue God thou â—â—st be contented to sell all without keeâ—â—nge any parte at all vnto thy selfe And 〈◊〉 thou wilt get this most pretious pearle â—â—ou must first throughlie conquer thy â—â—fe By the full denyinge of our owne â—â—ll the will of God hath full domynioÌ„ in 〈◊〉 and the will of man is so transfourmed â—o the will of God that he suffereth wilâ—â—â—glie any aduersitie for hym If thou â—â—â—test perfecte victorie of thy selfe in a â—â—â—rt tyme thou shalt much profit Our Sauiour Iesus Christe soughte 〈◊〉 his owne glorie but thyne he came 〈◊〉 hether for his owne commoditie but 〈◊〉 thyne And why doest not thou forget 〈◊〉 selfe and seeke hym that was coÌ„tented 〈◊〉 much to forget hym selfe and his owne â—â—â—rie as to gyue hym selfe wholie for â—â—â—ee A good wyfe is shee that seeketh to â—â—ase none but her husband and happie is â—â—â—t chaste soule that goeth not aboute to â—â—ase any but her spouse Iesus Christ. â—â—d blessed is that soule which seeketh to â—ntent God and estemeth no other loue â—â—the worlde besides the loue of hym â—â—ou mayest be sure that thy spouse is â—â—od wel worthy to be beloued for him selfe And therefore thou must be contented to forget euery thinge for his loue Thou oughtest to forsake eueriâ— thinge and to deny thy selfe and all thâ—â— thou hast for to obteyne the sweete comâ—forte of the loue of Iesus Christ. A PERFECT CHRISTIAN doth not onlie despise honor riches anâ— euery other commoditie of this vvorldâ— but desireth also for the loue of Chriâ—â— to be despised and contemned and thâ—â— good vvhich he doth he doth it not fâ—â— his ovvne spirituall comfort but for thâ—â— loue of God and for to doe him seruiâ—â— CHAP. 11. LET vs not refuse the batayâ—â— which is offered vs alwayâ—â— hauing Iesus Christ in oâ—â— eye who suffred vpon thâ—â— Crosse all the dispite anâ— shame that might be done 〈◊〉 him and regarded it not sayeth the Aâ—postle So must thou despise all inordâ—â—nate affection of humane prayse honoâ—â— and fauour and desire for God his sake 〈◊〉 suffer all dispite and confusion There be but fewe which seeke aftâ—â— â—â—ese vertues Although there be some â—ot desirous of honor yet be there but â—ery few which from the bottome of their â—â—rte desire to be despised and contemâ—ed and if thou doest desire these thinges â—ith thyne harte God will graunte them â—nto thee and if he doth not sende thee â—â—uersitie it is because he knoweth that â—â—ou arte not stronge enough to beare it â—â—or arte yet sufficiently mortified God is not more redy to doe any thing â—â—en to sende affliction and tribulation â—nto one that is meete to receiue it which 〈◊〉 the mortified man because he knoweth â—â—erein to consiste his cheefe merite to â—hich he desireth to bring his best beloâ—ed frendes All thinges that thou doest aske of â—od and woldest haue of him which perâ—eyne not to the due mortification and â—espising of thy selfe for gods sake haue â—â—mewhat conteyned in them that is temâ—ered with thy naturall passions and thine â—wne seâ—fe loue and although in parte â—hou haste put away from thee the loue of â—hy selfe yet secretly returneth it to thee â—gayne by seeking somewhat of thy selfe â—nd thyne owne commoditie which thou â—ast not ware of and so many times when â—e thinke that we are farre froÌ„ our selues â—e finde at laste our selues to be to neare â—nto our selues whereof it cometh that â—hou which wishedst for greate aduersitie â—oest finde thy selfe to faynt at a little which happeneth thee because thou doeâ—â— not perfectlie despise thy selfe The louâ— of thy selfe was hidden for a tyme buâ— when it was touched a little it beganne 〈◊〉 shew it selfe agayne althoughe it doe lieâ—â— sleepe for a while thou must not thinkâ— therefore that it is deade but he is happiâ— in deede which is so deade to hym selfâ— that he desireth to be of all folkes despiâ—sed Our Lorde gaue vs a wonderfull example of perfect mortification when 〈◊〉 saide vpon the crosse O my God why 〈◊〉 thou forsaken me The perfect seruante 〈◊〉 Iesus Christ ought so to content him selfâ— when he is forsaken that yet he faint 〈◊〉 therein albeit he be depriued of all sensâ—â—ble spirituall consolation for a tyme as ouâ— redeemer was vpon the crosse Many commit spirituall adulterie 〈◊〉 appointing with them selues to make senâ—sible deuotion the vttermost end of thâ—â— which they seeke for and for that endâ— eyther onlie or cheeflie doe seeke out 〈◊〉 the comfort of mentall prayer Thou must not desire thyne owne coÌ„solation although it be spirituall but onlie the seruice of God Thy perfection consisteth not 〈◊〉 these gyftes of sensible loue but in thâ—â— essentiall and true loue of God hauing 〈◊〉 of a sounde conscience and fulfillinge his will in all thinges The seruante of Iesus Christ must not seeke for the sweetene◠〈◊〉 sensible deuotion nor often coÌ„solation 〈◊〉 of true mortification and despising of â—â—m selfe and for a right and well ordered â—â—â—ention onely toward God who discerâ—â—th betwixt the true and the counterfeit â—â—â—uante of Iesus Christ. Happie is he which is so mortified â—â—â—t he is prepared to suffer euen the â—â—â—y paynes of hell for Gods sake and his â—â—nscience Happie is he that is as well disposed â—â—â—e without these giftes of inward comâ—â—â—e and sensible deuotion as to haue â—â—â—m Happie is he that is so inflamed with 〈◊〉 fire of the essentiall and very perfecte â—â—â—e of God that he is well contented eâ—â—â— from the bottome of his harte to be â—â—â—ryued all his lyfe long of all sensible â—â—â—e satisfienge him selfe with the bare â—â—eÌ„tiall loue of God onlie not esteeminge 〈◊〉 regarding at all the inwarde spirituall â—â—â—â—ort althoughe it be neuer so greeuous â—â—to hym to forbeare yt Happie is he that earnestlie desireth 〈◊〉 folow his maister Iesus Christ that was â—â—â—saken on the crosse of all his temporall â—â—â—odes and honors and also of all spiâ—â—â—uall comfort But there be many which â—â—â—en they fynde them selues naked and â—â—â—ren of all spirituall comforte they beâ—â—me all dull slothfull and melancolique 〈◊〉 to reioyce when a man is voyde of all â—â—ese inwarde spirituall comfortes and sweetnes is a sure token of pure and peâ—â—fect loue to God Happie is that soule that is so deaâ—â— to yt selfe and the world that yt lyueâ— onlie to God without the helpe of 〈◊〉 other externall or internall affectioâ— whatsoeuer So shall it be pure withoâ—â— synne quyet without disturbance 〈◊〉 without feare adorned with vertue lighâ—â—ned in vnderstanding lifted vp in spiriâ—â— vnited vnto God and eternallie beatifieâ—â— OVR SOVLE AND BODIâ— haue contynuall battaile together 〈◊〉 yf the victorie happen vpon the boâ—â—
yet sitting â—uyetlie in a chayre in his owne house he â—â—ll and brake his necke So little suertie â—s theâ—e any where to be founde The sleepe which thou takest for thy cheefest quyet and repose is full of false â—maginatioÌ„s and vayne dreames whereby â—hou art often tymes molested It is an â—nmeasurable blindnes and A vearie exâ—reeme follie to loue this vyle miserable world so full of many miseries where yf â—ny good be it is myngled with infirmitie sorowes and calamities which are to those that take delight therein the vearie begynninges of the perpetuall greate miseries and paines of hell It is an easier thing to suffer any miserie then still to looke for yt and expect it And seeing that thou lookest euerie day for the senteÌ„ce of death thou must needes perceyue thereby the miserie of this preâ—ent lyfe which thou now enioyest So in scripture this lyfe is not properlie called lyfe nor this corporall death is called death but sleepe God ordeyned that this lyfe shold be so paynefull to the end that thou mightest take a loue to the other lyfe which is to come Consider how this lyfe was gyuen thee as it were a shippe for to carry thee like a trauayllour throughe the tempesteous seas of this worlde wherein thou wert to endure many daungers to the intent that thou mightest more earnestlie desire the other lyfe which is the sure harborowgh and glorious hauen of heauen If this lyfe shold haue bene all prosperous pleasant it wold so haue drawâ—â— a man to the loue and likinge thereof that he wold quyte haue forgotten the veariâ— true lyfe for the which he was in deedâ— created But the miseries which thou sufferest and the difficulties which thou endurest and arâ— compassed aboute withall doe inuite thee to the loue of heauen The paynes which thou abidest here coÌ„pell thee to make haste vnto God The afflictions which thou doest here suffer what doe they seeme to crye and calle vpon thee but that thou sholdest not loue this miserable lyfe Cast not the ancker of thyne harte vpon such moueable and vncertayne coÌ„modities as this lyfe bringeth forth It is for thy benfite that God doeth compasse thee aboute with so many miseries to the end that thou sholdest keepe in memorie and haue alwayes in thy mynde that this is not the lyfe which thou wast created for Here art thou made subiect to contynuall contention trouble to the end that by thy conqueringe of them thou mayest get a crowne of glorie He wold haue that this lyfe shold be paynefull vnto thee and full of busines for asmuch as thou being by nature a frend and a louer of rest and quyetnes thou sholdest take pleasure and delighte in the true rest of heauen IT IS NOT SVFFICIENT onlie to knovve that there is a God but requisite also for vs to vnderstande all such particularities as his deuine Maiestie vvill gyue vs leaue to knovve CHAP. 15. MYNE eyes doe now beholde thee and I doe pennance in ashes sayth holie Iob vnto God Synce thou wast made to knowe God open thyne eyes to the end thou mayest know hym Of the knowledge of God cometh the knowledge of thy selfe and by the knowing of thy selfe groweth the knowledge of God and therefore sayed Iob Myne eyes doe beholde thee and for that cause in ashes I will doe pennance By thy knowing God thou arte moued to reuerence him and if thou knowest him not thou doest aâ— he doeth that passeth by a greate Prince and for wante of knowing him passeth by him without any reuerence gyuen him The poore country man meeteth with the King in the fielde and talketh with him and doth no duetie vnto him because he knoweth him not Marueile not that the holy men of old time did so humble them selues when they came before the presence of God for they knew him to be the Kinge of heauen and therefore they fell flatte prostrate on the grounde before him and doe thou most hartely pray vnto God with teares that he will gyue thee the grace to know thy selfe Doe not thou deceyue thy selfe by thinking that thou doest fully know God when thou doest but knowe onely that â—here is a God and beleeuest that which holy Church beleeueth A rude rusticall â—heepeheard that neuer wente further then his flocke and his sheepe cote may haue 〈◊〉 certayne grosse knowledge of the kinge when he heareth other men reporte of him that he is rich and mightie and hath â—ower to punnish others whereby he conceyueth some reuerence ought to be gyuen him If thou doest know no more but that he is God thou wilte make but small accompte of him but thou must knowe also that it is he which doth minister iustice and that doth punnish thee when thou offendest to the ende thou maiest feare him â—hou must knowe his great mercyes to the â—ntent thou mayest put thy confidence in â—hem thou must learne to know the great â—reasures which he hath in store for his frendes that thou mayest thereby the rather fullfill his will Thou must further also consider his great goodnes that without any merite or desert of thyne or without any neede that him selfe had of thee came of his owne voluntarie good will to seeke thee and with his infinite greefe and paynes to redeeme thee because he did so dearely loue thee Consider also his greate power his wisdome and his infinite greatnes by all which thou mayest gather occasion to reuerence him to feare him and to serue him If thou beleeuest God to be good seeke with all diligence after that goodnes and all that which thou knowest to be in him God wolde not haue any other beastâ— offred vp in sacrifice to him then such aâ— did ruminate or chue their cudde which is mente by such men as doe contiÌ„nually meditate in their minde and reuolue by contemplation the perticularities of such thinges as God hath created that by those meanes they may come to the more perticuler vnderstanding and distinct knowledge of our Lorde Labour to knowe thy God and thy Lord. It is written that the eyes of a wyse man doe stand in his head VVhich is not ment by the bodely eyes for both the eyes of the wyse man and of the foole too doe stand in their head but it is ment by the eyes of our vnderstanding which the wyse man hath alwayes fast fixed in that head â—hich is by the Apostle sayde to be Iesus â—hrist hym selfe VVilt thou know who God is beâ—olde who thou art by hym and beholde â—ho he is by thy selfe Thou must take â—way the earth whiche the loue of the â—orld hath set before the eyes of thyne â—nderstandinge yf thou wilt knowe him Before that God made hym selfe â—nowen vnto Moyses he commaunded â—ym to plucke of his shoes God will neuer â—t thee knowe who he is except thou first â—emoue away from thee all thy worldlie â—ffections VVhen our redeemer did reueale his â—lorie vnto his
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
to kill hym as many doe which put their owne passions in prisâ—â— for a whyle but they will not kill thâ—â— forthwith It is not sufficient for the 〈◊〉 imprison thy passions in keepinge thâ—â— from going out but thou must kill them as all concupiscence and worldlie desiâ—â— may vtterlie die in thee Many be like the trees in wyntâ—â— which seeme deade to the worlde in 〈◊〉 outward shew but when they be sturâ—â— vp and moued a little then they shew thâ—â— selues by their wordes and answeres 〈◊〉 be such as haue their passions still quick and liuelie in them But because that 〈◊〉 rootes within were left a liue they beginâ— to spring forth agayne assone as the tempâ—tation of sommer cometh vpon them Goâ— sayde vnto Saule because thou hast let hiâ— lyue that was worthie to die thy lyfe shaâ—â— goe for his Thy soule shall die by meanâ—â— of the lyfe which thou gauest vnto thâ— bodie Make reckenyng with thy selfe anâ— see who it is that liueth in thee If the fleâ—â— doe lyue then is the spirite deade Thâ—â— canst not gyue thy selfe to prayer and coâ—â—templation without that thou be first moâ—â—tified before all other thinges thou muâ—â— gyue thy selfe vnto mortification God commaunded that all thoâ—â— beastes sholde be stoned vnto death thâ—â— drew neare vnto the hill where God hym selfe appeared and why deserueth not 〈◊〉 the same punnishement that hauinge hiâ— â—â—astly passions still abiding in him will â—euerthelesse approch vnto the high hill 〈◊〉 contemplation VVhilest our sensuall â—â—ssions reigne in vs then is little diffeâ—â—nce betwixt vs and beastes Thou canst not come to the conâ—â—mplatiue lyfe but that thou must first â—egynne with the actiue lyfe Iacob was â—â—st called Iacob which is as much to say 〈◊〉 a subplanter or one that holdeth anâ—â—her by the heele before that he was calâ—â—d Israell which signifieth one that seeth â—od For thou canst not see God by conâ—â—mplation but if thou doest first plucke â—â—â—ce out of thee by the heeles and cast â—â—â—m cleane away by mortification of thy â—â—lfe Mortification perteyneth to the lyfe â—â—iue First was Lia gyuen vnto Iacob â—hich representeth the actyue lyfe after â—â—at he had serued many yeares for Raâ—â—ell which signified the contemplatiue â—â—fe and althoughe that Rachell be first 〈◊〉 Nobilitie and perfection yet is shee â—â—â—t in generation and knowledge Alâ—â—ough that the contemplatiue lyfe be â—â—tter then the actiue yet first thou must â—â—ceyue and take hold of the actyue lyfe â—hou must first be maried vnto Lia before â—â—ou comest vnto Rachell Mortefie first â—â—y sensualitie and excercyse thy selfe in â—orkes of humilitie Learne to conquere â—â—y selfe and to be abstinent and patient â—â—d to beare all iniuries and so shalt thou come vnto contemplation Daniell and his companions were great absteiners and fasters and very chastâ— withall and by that meanes were theâ— made capable of Gods deuyne reuelatioÌ„â— Many will flie without winges but theâ— profit little because they are not mortâ—â—fied Thou shalt neuer come to the heighâ— of contemplation yf thyne affection 〈◊〉 not free from all thinges that are vndeâ— heauen and so rauished with the loue oâ— God that thou hast gotten the perfecâ— knowledge how to despise thy selfe fâ—â— God The pure loue of God maketh 〈◊〉 spirite simple and so free from all worlâ—â—lie thinges that it may without all payâ—â— and labor flie vp vnto God If thou wert dead to the worlde thâ— worlde wolde be deade to thee also as iâ— was vnto the Apostle Euen as the sea reâ—teyneth those men that be lyuing in it anâ— casteth away those out of it to the shâ—â— which are deade so doth the world honoâ— those that lyue to the worlde and doth those away from it that mortefie them selues for Christ. IT IS MEETE FOR VS TO mortefie and chasten our flesh by absteynyng from meate to the end that vvhen our sensuall appetites be tamed vvee may vvith more ease obey the spirite CHAP. 18. YOV shall die if you will liue accordinge to the flesh saith the Apostle Thou shalt neuer be able to serue the spirite except thou wilt be abstinent and penitent in thy â—yfe The shippe that carieth to greate a â—urthen sincketh therewithall into the â—ottome of the sea if thou doest charge 〈◊〉 bodie with to much meate thou wilt â—â—owne thy soule in the sea of sinne The deuill by eating ouercame our â—â—rst forefathers And the first temptation â—â—at euer he gaue vnto Iob was whilest his â—â—ildren were feastinge together Abstiâ—ence and austeritie of lyfe be both neâ—essarie for our mortification God prouided meate for all other â—yuinge creatures before he prouided any â—â—or man to teach vs how little care wee â—â—olde take in prouiding for our bellie Saint Paule knowinge hym selfe to be an elect vessell chastened his body and yet wee that haue no certentie thereof at all but doe onlie knowe our selues to be sinners lyue in pleasure and delighte Beware you ouerlade not your selues by ouer much eatinge and drinkinge sayth our Lorde Daniell to be the better prepared to receyue the heauenlie consolations fasted three whole weekes together and neither eate breade nor flesh nor dranke wyne whereby he was made worthie to see many visions and reuelations If thou wilt ouercome thyne enemy the beste way for thee is to take his weapons away the weapons that the deuill vseth against thee is thyne owne proper fleshe whosoeuer gyueth him selfe to the pleasure and delight of the body will fall soone into subiection of the deuill Daniell did firste destroye the idoll Bell and after the Dragon that was within the idoll Be thou an aduersarie vnto the idoll of the fleshe and labor against it by abstinence fasting and prayer and thou shalte carrie away the victorie from the deuill nothing doth feare the deuil more nor maketh him faster to flie away from thee then abstinence and austeritie of lyfe and nothing doth gyue him greater courage nor maketh him more bold to tempt thee then thine owne flattering and ouermuch fostering of thy body It is a very follie for thee to thinke that thou shalt lyue chaste if thou leadest thy lyfe in wantonnesse and delicasie take away the superfluitie of thy bodely sustenance which serueth in steede of woode to make the fire withall and thou shalte easely quench the fire of thy sensuall desires Loth who lyued chaste in Sodome and was thereby delyuered from the fire that consumed the Citie yet after because he kepte not well this vertue of temperance but fell to drinking of wyne out of measure he committed incest on the hill with his owne doughters A man shall not be ouercomen by temptations nor burnte in the fire of sensualitie if he will defende him selfe with the shielde of abstinence and although that he ascende vp to the hill of contemplation and be fledde from the world yet yf he be not abstinent he may falle fowlie as Loth did It is greate
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
neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred
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
The memorie of this world momentaniâ— God onely remembreth his seruaÌ„tes eternallie cap. 6. How the world knoweth not her folowers cap. 7. Of the daunger wherein worldlie mâ—â— lyue cap. 8. Of the carelesnes wherein worldlie meâ— doe lyue cap. 9 Of the slauerie of wordlie men cap. 10 Of the heauie yoke of the world cap. 11 Of the sweetenes of Christ yoke cap. 12 How in our afflictions wee are to rune 〈◊〉 God and not to the world cap. 13 How speedelie the world passeth away cap. 14. Of the vnquiet and carefull myndes 〈◊〉 worldlinges cap. 1â— â—ow worldly consolations are full of bitternes cap. 16. Of the blindnes of worldly men cap. 17. Of the greefe of worldly men in partinge with the worlde cap. 18. Of the wages that the worlde gyueth her seruantes cap. 19. â—ow quickely the worlde casteth of her seruantes cap. 20. â—owe the loue of the worlde excludeth God cap. 21. â—ow the worlde doth continually persecute the good cap. 22. Of patience in aduersitie cap. 23. Of flying from the worlde cap. 24. Of the mutabilitie of the worlde cap. 25. How we are to shunne the small euills of the worlde cap. 26. Howe we oughte to flye the companie of worldly men cap. 27. Howe we oughte to accompanie with the good cap. 28. Of the intention of him that despiseth the worlde cap. 29. Of the memory of death cap. 30. Of the vncertaine houre of death cap. 31. VVhy God will not haue vs to to knowe the houre of death cap. 32. That the seruante of God oughte to meditate vpon death cap. 33. Of the firste armie of the worlde which is pryde cap. 34. Of humiltie cap. 35. Of couetousnes cap. 36. Of Liberalitie cap. 37. Of Lasciuiousnes cap. 38. Of Chastitie cap. 39. Of the good that worldly meÌ„ loose ca. 40. The end of the second parte OF THE VANITIE OF THE worlde The third parte VVhich shevveth vs hovv contemnynge vvorldlie vanities vvee ought to serue Iesus Christ. HOw the worlde doth not satiate our soules cap. 1. Howe God alone doth satiate our soules and not the world cap. 2. VVhy God doth satiate our soules and not the world cap. 3. How perfecte contentement is founde in God alone cap. 4. How we ought to trust in God alone ca. 5. Of the loue of God cap. 6. Of the loue of our neighbour cap. 7. Of the loue of our enemies cap. 8. Of selfe loue cap. 9. Of the denying of our selues cap. 10. Of the contempt of our selues cap. 11. Of the conquest of our selues cap. 12. Of the knowledg of our selues cap. 13. Of the consideration of mans miserie cap. 14. Of the knowledg of God cap. 15. Of meditation and conteÌ„plation cap. 16. Of true mortification cap. 17. Of abstinence and fasting cap. 18. Of the loue of solitarines cap. 19. Of Silence cap. 20. Of Idle wordes cap. 21. Of murmuring cap. 22. How the seruante of God oughte not to â—xamine the lyfe of others cap. 23. â—ow we oughte to beare with our neyghbours imperfections cap. 24. â—f Idle thoughtes cap. 25. â—f Idlenes and slouth cap. 26. â—f the fâ—ruor of good workes cap. 27. â—owe we oughte not to resolue rashely cap. 28. â—f the feare of God cap. 29. â—f obedience cap. 30. â—f pouertie cap. 31. â—ow we oughte continually to doe good workes cap. 32. â—f perseuering in goodnes cap. 33. â—f temptations cap. 34. â—f the profit of temptations cap. 35. â—f the remedie agaynst temptatioÌ„s which is prayer cap. 36. â—f the end whereto man is created ca. 37. â—f the dreadfull iudgemeÌ„t of God ca. 38. â—f the paynes of them that loue the vanitie of this worlde cap. 39. â—f the glory that they shall haue which despise the vanitie of the world cap. 40. The ende of the third and last parte Laus Deo O felix puerpera gloriae lucerna Surge veni propera domina superâ—â— Mea terge vulnera veniae pincerna Me Christo confedera me sempeâ— guberna Iesu fila Dauid 〈…〉 O regina virginu per quaÌ„ luxest orta Reparatrix hominuÌ„ felix coeli porâ—â— Verus splendor luminum quaeso mâ— conâ—orta Sursum ante dominum preceÌ„ meaâ— porta Mat. 6. Exd. 3. 1. Reg. 5. Exod. 2. Exod. 16. Io. 14. Pr. 12. Gal. 6. Eph. 5. 2. Reg. 11. Mat. 4. Luc. 2. Mat. 5. Gen. 24. Eccl. 1. Phi. 3. Amos. 9. Prou. 14. Danie 2 Thren 1. Luc. 9. Ioh. 2. 1. Thess. 5 Psal. 48. Eccle. 3. Genes 3. Psal. 118. Rom. 6. Gene. 25. Psal. 67. Rom. 6. Psal 77. Psal. 54 1 Cor. 4. Math. 27. Iohn 8. Iohn 5. Luc 18. Mat 6. Mat. 5. 4. Reg. 20 Mat. 6. Prou. 27. Dan. 3. Exo. 16. Exo. 20. Ios. 7. Esa. 10. Exo. 10. 1 Cor. 15. Apoc. 4. Psal. 113. Esa. 25. Dan. 4. Iu. 15. Iob. 31. Exo. 4. Oze 13. 1. Cor. 10 Psal. 29. Psal. 29. Mat. 25 Iohn 8. 1. Cor. â—1 Psal. 90. Luc. 17. Luke 18 Rom. 11. 4. Reg. 25. Mat. 20. Mar. 10. Num. 10. Mat. 26. Iob. 1. Gene. 30. Exod. 13. Act. 1. 2 Cor. 5. Heb. 13. 1. Pet. 2. Psal. 141. Psal. 38. 2. Cor. 4. Heb. 11. Prou. 31. 2. Reg. 18. Eccle. 11. Luke 16. Mat. 11. Mat. 6. 1. Tim. 6. Gal. 1. Heb. 11 Iob. 1. Iob. 16. Psal. 34. Esa. 14. Psal. 98. Sohp 1. Eccl. 19. Iob. 17. Ose. 9. 1. Reg. 9. Math. 4. Psal. 61. Psal. 75. Eccl. 13. Luc. 15. Luc. 10. Genes 3. 2. Cor. 12 Mat. 15 Eccle. 5. 1. Tim. 6. Psal. 75 Philip. 3. Luc. 10. Iob. 1. Sap. 7. Psal. 4. 1. Iohn 2. Gen. 13. Gene. 31. Exo. 1. Dan. 4. Gene. 1. Rom. 1. Phil. 3. Luke 14. Gene. 39. Mat. 19. Mat 16. Leu. 11. Iud. 7. Iob. 1. Luc. 6. Psal. 83. Psal. 41. Psa. 136 Mat. 5. Apo. 7. Apo. 21. Iob. 3. Iob. 21. Luc. 16. Iohn 11. Luc. 19. Iohn 11. Luc. 19. Mat. 18. Exo. 14. Eccl. 2. Exod. 2. Psal. 93 Tob. 5. Prou. 15. Esa. 24. 1. Cor. 7. Sap. 10. Heb. 11. 1. Pet. 2. Sap. 7. Psal. 11. Ioâ— 1. Iob. 10. Io. 16. Phil. 4. Luc. 10. 1. Cor. 1. Psal. â—1 Esa 14. Prou. â— Luc. 1. Psal. 3. Can. 4. Ioh. 14. Eph. 2. Gen. 21. Iohn 16. Gal. 5. Psal. 102. Psal. 138 1. Cor. 14. Eccl. 9. Psal. 90. Io. 12. Io. 19. Gene. 3. Iob. 1. Prou. 1. 1. Re. 9. 2. Reg. 11. 2. Reg. 1. Gene. 40. Mat. 17. Mat 5. 2. Tim. 3. Luc. 13. Math. 7. Io. 15. Io. 12. Mar. 55 Mar. Vlt. Io. 15. Mat. 5. Act. 7. 2. Cor. 12. Mat. 5. Hester 3. Mat. 16. Luke 16. Act. 14. Psal. 60· Prou 13. 2. Re. 20. Psal. 50. 1. Pet. 2. Gene. 42.45 1. Re. 26. Tob. 11. Psal. 15. Psal. 119. Gene. 1. Exod. 1. Act. 9. Psal. 2. Mat. 6. Exo. 12. Num. 11. Ag. 1 Mat. 6. Gene. 1. Mat. 25. 1. Pet. 5. Psal. 93. Luc. 8. Io. 19. 1 Cor. 3. Srp. 5. 1. Re 3. Act. 26. Luc. 23. 1. Cor. 3. Pro. 10. Luc. 16 Sapi. 5. Exo. 4. Prou. 3 Gen. 32. Eccl. 27. Exod.