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
thinges of this world That is to be â—â—â—compted trew nobilitie which adorâ—â— the mynde with good maner and beâ—â—â—uiour It is not the honour of thy stoâ—â—â— but the Nobilitie of thyne owne myâ—â—â— that shal make thee acceptable in the 〈◊〉 of God The nobilitie which perteyneth to 〈◊〉 bodie is not thyne but theirs from 〈◊〉 thou receyuedst it but the true nobilâ—â—â— in deede whiche is thyne owne proâ—â—â— vertue can neyther be gyuen thee 〈◊〉 taken from thee VVhat merite oughâ—â—â— thou to haue for that which other do◠〈◊〉 for thee VVhat prayse mayest thou â—â—â—thelie looke for of that thinge which 〈◊〉 doest inherite by thine auncesters 〈◊〉 nobilitie of thyne auncestors cometh 〈◊〉 â—â—neration but the nobilitie of vertue â—â—meth of thyne owne proper worke and â—â—bour holpen forwarde with the grace of â—od without which thou canst doe nothâ—â—ge This nobilitie is properlie thine From a bitter roote proceedeth often a â—â—uite pleasant and delectable to the tast 〈◊〉 likewyse of a base meane stocke may â—roceede an honorable a noble of spring â—elighting in vertue and the loue of God â—ut many because they be borne of noble â—milies take thereby the more liceÌ„tious â—â—bertie to be them selues vaine and arroâ—ant His glorie sayth Ose is in his noble â—irth and conception and so of our birth â—â—roweth vanitie And those thinges which â—â—ey sholde take to stirre them the rather â—o be vertuous they take occasioÌ„ by them 〈◊〉 be the more vaine and light The nobiâ—â—tie of their discent should inforce them 〈◊〉 folow the vertue of their Auncestours There nobilitie sholde be vnto them as 〈◊〉 oth of inheritance for to bynde them â—ith all perpetuallie to folow the vertue â—f their predecessors And those whiche â—re not such in deede be as it were monâ—â—ers nothing at all resemblinge their paâ—eÌ„tes Neuer vaunte thy selfe to the world â—f thyne auncestours thy selfe being so â—arre degenerated froÌ„ theÌ„ for thou doest â—yue to them that doe heare thee greate â—estimony of thyne owne follie It is good for thee to consider with â—hy selfe what accompte God maketh of the nobilitie of Parentages He chose to be king of Israell being discended 〈◊〉 the meanest familie and the least tribeâ— all that whole people he made more aâ—â—compt of the value of the person then thâ— honour of the familye VVhen he caâ—â— him selfe into the world he chose no nobâ—â— men to his disciples but the poore seâ—â— fisher men Our redeemer hym selfe allthough he were both a kinge and a greate Lord yet in confounding of them that made 〈◊〉 much reckenynge of such vayne tytle he wolde hym selfe be called a Pastor 〈◊〉 Shepherd It is a thing to be reprehendâ—â— in them that curiouslie seeke out the meâ— honorable titles that any of all their aâ—â—cestors had to make of that a suâ—naâ—â— to them selues Dryue from thy mynde 〈◊〉 such fansies and dreames Remember 〈◊〉 thou art as thy forefathers were earth 〈◊〉 ashes and the wormes will no more spâ—â—â— to eate of thy flesh then they haue done 〈◊〉 those that haue begotten thee The nobâ—â—litie that thou hast of inheritance froâ— them is mortalitie and corruption These may well be the armes that thâ—â— mayest set vp in thy shield not so much 〈◊〉 thyne howse as in thyne harte let it 〈◊〉 alwayes a glasse for thee to see thy selfe 〈◊〉 And yf this be well rooted in thy mynde yt will expell all thy vayne and ydle thoughtes â—HAT RICHES BE AS IT vvere certain snares to catch them vvithall that are in loue vvith them and are content to be made slaues vnto them And therefore they ought of a christian man to be dispised and contemned and in the steade of them the stable and suer riches of heauen are to be esteemed vvhich be full of euerlasting comforte CHAP. 18. IF riches abound set not thyne harte vpon them sayth the Prophet The true seruante of Iesus Christ oughte greatlie to haue in hatred those thinges that myght seperate â—ym from the loue of God Vayne must â—eedes those riches be that haue so vayne 〈◊〉 end The riche men haue slept their â—â—eepe and haue founde nothinge in their â—andes when they awaked agayne That thinge must needes be vayne â—hich seperateth vs from God which is â—ur most desired end Happie is that riche â—â—an that is founde without spot and hath â—ot folowed after gold nor put his trust in â—is heapes of money VVho is he that we may prayse hym For it is thought almost a rare thinge amongest men to seperate them selues cleane froÌ„ the loue of money and riches Euerie rich man is commonlie eyther nought hym selfe or heyre vnto them that were nought The falcon when shee is too full will not once knowe her maister The prodigall sonne perceyuyng hym selfe to be growen riche welthie wolde not abide in his fathers house but afterward being nipt with neede and brought into necessitie he conuerted and turned backe agayne to his fathers house from whence he came Riches did seperate him from God pouertie brought hym home agayne If thou wilt geue thy selfe whollie vnto God thou must put quite away from thee all wordlie busines and earthlie loue and affection Thou trowblest thy selfe aboute many thinges But it is onelie one thing that is merelie necessarie for thee If thou fyndest out that one thing thou shalt auoyde all sortes of vayne earthlie thoughts VVhen our first fathers liued in state of innocencie all occupyed in the spirituall consideration of God they so much forgat their bodelie estate that they were neuer ware that they were naked But when they had once entred into sinne they straight waies attended vnto bodelie thinges and knew them selues to be naked The Apostle Saincte Paule being rapt vp into the thirde heaueÌ„ saied that he knew not whether he were there in his bodie or without it for because they inteÌ„d not to any thing of the bodie whiche are lifted vp into heauen to beholde heauenlye thinges The care that they haue aboute spirituall thinges maketh theÌ„ to forget these worldlie thinges Not to be troubled with the care of the world is trew care in deede And not to be wise in wordlie matters is perfect and true wisdome The disciples of christ being occupied in the doctrine of their maister tooke no regarde of exterior thinges and therefore they sat downe at the table with vnwashed haÌ„des But the ydle Pharisies tooke greate care of those small matters VVhich declareth well vnto vs that the care which the seruantes of God haue is farre different froÌ„ the care of wordlie folkes The seruantes of the world being still occupied in small matters haue neuer any regarde vnto any greater They spende so much tyme in prouidinge and caringe for the body that they haue no tyme lefte them to spend in prouiding for the soule VVorldly thoughtes and cares be the children of riches and the occupations and busines which they bring with them doe
behalfe then are both bodie and soâ—â— subiect to the coÌ„demnation of hell fiâ—â— but if the soule obteine the victorie bâ—â—â— of them are crovvned vvith heauenâ—â— glorie for euer CHAP. 12. THE lyfe of man is a conâ—â—â—nual warre vpon the earâ—â— sayth holy Iob. Thou caâ—â—not lyue without battayâ—â— and wheresoeuer thou 〈◊〉 thou shalte finde warre 〈◊〉 thou shalt alwayes fynde within thee 〈◊〉 that is euer agaynst thee In one man doth the Apostle set downe vnto vs two men so ioyned together and â—o coÌ„pact that the one cannot be without the other neyther can they deuyde them selues in participating eyther of payne or of glorie And yet is there such diuersitie betwixt them in their affections appeâ—â—its that the lyfe of the one is the death of â—he other They be so lincked annexed â—ogether that beinge two they be yet but â—ne being one they be neuerthelesse â—wo Betwixt these two passeth the wholle â—ate and course of our lyfe wherefore the â—postle hath attributed vnto theÌ„ both sundry titles names calling the one the spiâ—ite the other the flesh the one the soule â—he other the body the one the law of the â—oule the other the lawe of the memâ—ers The one the inward man the other â—he outward man VValke accordinge to â—he spirite sayth the Apostle you shall â—ot doe the workes of the flesh You shall â—ye yf you lyue according to the flesh â—nd you shall lyue yf with the spirite you â—ill mortifie the flesh The flesh coueteth â—gainst the spirite and the spirite against â—he flesh This is a straunge kynde of warfare â—hat in the battaill is peace sought and in â—eace is battaill desired In death is lyfe 〈◊〉 lyfe death In bondage is libertie In liâ—ertie bondage The libertie and power of a good man is shewed in ouercommyng hym selfe and subduing of his passions To refrayne thyne appetites is verie fortitude of the mynde and in folowing them the weakenes thereof is bewrayed He is rather to be accoÌ„pted a stronge maâ—â— that conquereth his appetites then he thaâ— conquereth his enemyes If thou seekeâ— for a greate domynyon learne to reignâ— ouer thy selfe for Salomon sayth He thaâ— ouercometh hym selfe is better then 〈◊〉 that conquereth great townes There 〈◊〉 many that doe conquere cities but theâ—â— are but few that can coÌ„quere them selueâ— To be lord and ruler of a mans selfe 〈◊〉 a verie large empire If thou canst perfecâ—â—lie ouercome thy selfe thou shalt easeliâ— ouercome euerie other thinge He is to bâ— called a perfect good souldier that haâ—â— throughlye ouercomen hym selfe Hâ— is the true seruante of Iesus Christ whicâ— maketh the flesh subiect to the spiritâ— which subdueth sensualitie vnto reasonâ— and yf thou be ouercomen thou arte bâ— thyne owne fault ouercomen For thâ—â— blessed Apostle sayth God is faythfull anâ— will not suffer you to be tempted abouâ— that which you be able to beare It is the manner of those whiche 〈◊〉 Iudges in combattes to measure the weaâ—pons of those that are to fight together 〈◊〉 the listes So God that is the Iudge of thâ—â— world doth take the iust measure of oâ—â— weapons and will not suffer that our eneâ—my shal fight against vs with greater tempâ—â—ations then wee be able to beare And yf true men be entred the feeld to â—â—ght they being both equall in all pointes â—e must needes carrie away the victorie â—â—at his holpen by an other If thou wilt fauour thy bodie with â—dlenes ouermuch eating and drinking â—â—y bodie shal be victorious and thy soule â—halbe ouercomen But yf thy soule be â—olpen with fasting watching and praying â—â—y soule shall wynne the victorie and thy â—odie shall be ouercomen It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto â—hy soule then to thy bodie for yf the viâ—torie falle vnto the soule then is the â—oule and bodie both saued thereby But â—f the victorie remayne to the bodie then â—re soule bodie both cast away for euer The bodie looseth by victorie and â—ynneth when it is ouercomen If the â—ody doe ouercome it shal be perpetuâ—lly tormeÌ„ted with the soule for euer and â—eing conquered it shall lyue with the â—â—ule for euer with Christ. The victorie â—f the bodie is shamefull approbrious â—ut to be ouercomen is an honor vnto it The conqueringe of it is glorious vnto it â—elfe and the triumphe thereof is infaâ—ous If that thou doest loue thy flesh thou â—anst not doe more for it then make it subâ—ect vnto reasoÌ„ theÌ„ dost thou most of all â—ate it when thou makest most of it He that hateth it loueth it Iesus Christ sayth He that hateth this sensuall lyfe in this world he keepeth it for euerlastinge lyfe And he shall loose it that for the keepinge of it in this world doth set to much by it Now behold how glorious the victorie of thy soule is and how much thou doest get by subduing of thy passions Let thy soule be fauored and succoured by reducing sensualitie vnto the obedieÌ„ce of the spirite for the battayll is shorter thâ— victorie more glorious and the crownâ— more triumphant Thou must not spaâ—â— thy labor yf thou wilt haue a rewarde Foâ— reward is gyuen to none but to them that doe take payne for yt Be thou faythfull vnto the end for our lord sayth that he will gyue thee the crowne of lyfe A GODLIE INSTRVCTION to teach thee to knovve thy selfe of vvhich knovvledge doth after grovve vnto thee the knovvledge of our Lorde God CHAP. 13. THE inuisible thinges of God sayth the Apostle are seene and perceyued by his visible creatures If any creature in this world doth by the creation thereof declare vnto vs the greate wisdome and the omnipotencie of God no other creature sheweth it so much or gyueth so greate manyfestation thereof vnto vs as man which is made to the Image and likenes of God hym selfe Many knowe many things and knowe nothinge of them selues they see other men but they see not them selues they seeke God by exterior thinges leauinge the inwarde thinges by which God is founde in deede descende downe into the interior parte of thine harte for so much as thou doest profit in learning to knowe thy selfe so much proceedest thou also in learning to knowe who God is and although that by the knowledge of the noble state of the minde the true and perfecte knowledge of Gods greatnes is best and most playnely shewed yet to abase thy pryde withall thou haste alwayes before thyne eyes the misery of the body and the shortenes of thy lyfe that thou mayest come by that way vnto God In knowing of thy selfe thou wilte humble thy selfe and in humbling thy selfe thou wilt feare God and because the feare of God is the beginning of thy saluation thou must beginne firste with the knowledge of thy selfe If thou wilte see thy selfe and knowe who thou arte thou must take a glasse and beholde thy selfe
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
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