thy iourney toward heauen thou seekest for all these worldly impedimeÌ„tes that might hynder thee thitherwarde VVhat good doth it a man for to gayne the whole world and to loose his owne soule God sayth hym selfe that euerie beast which creepeth vpon the earth with hiâ— breast shal be abhominable And verie abhominable is it that man which is createâ— for heauen shold trauayle take paynâ— in the louing of the gooddes of the earth These are verie vnworthie of heaueâ— these be they whome Gedeon the noblâ— Capitaine dismissed out of his army anâ— bid to retorne home agayne as men vnworthie to be partakers of any worthie entreprise who falle downe flat to the earth and lye on their breast to drinke the running waters of these transitorie worldlie gooddes Get thou as greate riches as thou canst yet must thou geue credite vnto Iob that hath told thee longe agoe That naked thou camest out of thy mothers wombe and naked thou must retourne to the earth thy mother agayne The mill wheele turneth al day aboute and neuer resteth nor standeth still But turne it neuer so much al day loÌ„ge at night yet it standeth still resteth in the same place where it fyrst beganne to turne VVell mayest thou trauayle and wander aboute the worlde to be riche and honorable but when death cometh than thou must needes stay from going any further Then shalt thou be founde in the verie same state that thou wast in when thou first entredst into the worlde poore and naked thou camest into it so shalt thou enter into thy graue and in the state thou wert in at the begynninge thou shalt make thy latter endinge whence thou camest thou shalt returne and this must thou needes doe how much soeuer thou hast trauayled in the worlde before to make thy selfe riche and greate therein It is a vanitie therefore in this shorte lyfe to make thy foundation vpon the temporall riches of this worlde If thou contemne them with all thyne harte thou shalt lyue in welth for euer with Christ VVITH MANY GOODLIE REAsons and examples of gods frendes he proueth that in this vvorld mournyng is better theÌ„ laughinge And trauayle and payne more profitable then pleasure and solace CHAP. 23. VVOE be vnto you that laugh for you shall weepe saith Christ woe be vnto you that haue your ioyes in this world synce you shal be so voyde of all ioye in an other worlde VVoe be vnto all them that doe lyue in pleasure for much sorow and trauayle is prepared for them Happie is he that in this worlde being mortified for Christ doth carrie alwayes aboute with him the sorowe of his bitter passion before his eyes Happie is he that in this tyme of teares vale of miserie is daily fed with teares Happie is he who in this tyme of banishmente doth make teares his foode both day and night A man that hath in his remembrance the quiet peaceable countrye of heauenly Sion his owne proper habitation may well with reason lamente and be euen confounded to see hym selfe confined into this place of bannishemente amongest the bitter waters of the Babilonicall state of this worlde Happie be they that weepe for they shal be comforted sayth our Sauiour and God hym selfe shall wype of the teares from their eyes those must needes be comfortable teares which the blessed hand of our Maister doth wype awaye As the lande that is neuer watered bringeth nothing furth but braÌ„bles thistles ingeÌ„dreth serpentes so wil thy soule bring furth nothing but vanitie and vncleanes except thou doe water it with the water of thy teares And as necessarie are teares to the soule as water for the earth All flesh was corrupted and for the remedie thereof God sent the water of that greate flood vpon the earth to clense it agayne And if thou wilt let the flood of teares fall vpon thy soule and ouerflowe it It will kill all sensuall concupiscence in thee Happie is that flood which mortifieth the bodie quencheth all worldlie desires and maketh fruytefull the barreyne field of thy soule They are but vayne which in this lyfe doe seeke their pleasures and delightes It is a greate errour for thee to seeke after these temporall consolations At the houre of thy death it wil be found better for thee that thou haddest lamented and bewailed thy sinnes then in this miserable lyfe to haue spent thy dayes in deceyuable light vanities If thou wilt haue thy feast daye here then must thou keepe thy vigil and fast there If thou doe spend thy dayes in laughing here in this lyfe in hell shalt thou mourne with death for euer Holie Iob sayde I sighe and am sorie before I take my foode In the feastes of the Sainctes the vigil cometh euer before the feast day because they did allwayes in this worlde fast and take paines and therefore afterwarde they must eate and be merie for euer The worldlie maner is all contrarie they doe first eate and make merie and then after they doe pay their scot Death cometh and maketh the reckenyng for them and then shall worldlie folke paye deare for their good cheare that they haue made heare Then shall the laughing and mirth which thou vsedst here be too well payed for with perpetuall mournyng there Those be bitter comforts that must be boughte with euerlastinge tormentes Allthough thou doest here eate a pace take thy pleasure and takest thy selfe no care thereof yet is their one appointed by the gouernour of the howse to take the reckenynge and score vp all the shot so that at the last there shal be nothinge left vnpayed for If thou diddest but way well this with good consideration thy charge sholde not growe so great neither woldest thou with such full scope of libertie gyue thy selfe to the world But now because thou remembrest not that these thinges shall haue an end And that thou must gyue an accompte thereof and paye for all the reckenynge thou spendest here so freelie for the which thou shalt after neuer cease thy payement in hell And as Iob sayde of good men that they sighed and sorowed before they did eate so sayeth he of these worldly folke here They passe furth their dayes in ioye and mirth they reioyce and make merie when the musicke soundeth and in the twinkling of an eye they disceâ—d downe into hell To the riche glotton which S. Luke mentioneth Abraham sayd Thou must remember sayed he that in thy lyfe tyme thou receauedst ioy and contrarywise Lazarus receaued sorow and now is Lazarus comforted and thou tormented This is the ende of worldly comfort and this is the ende of the vayne glory of this world Thou shalt not finde in all the whole euangelistes that euer our sauiour Christ laughed at any tyme but of his weeping wee fynde ofte mention made He wept at the tyme of his owne natiuitie He wept at his raising vp of Lazarus to
payed for the same and so thou shalt be riche therewith and lyue thereby in honour for euer And yf thou goe laden hence with vayne honours and pleasures of this worlde they will yeld thee litle in the next worlde Therefore leaue of that trade betyme and meddle with none of that kynde of stuffe let these false honours goe set not by these short sliding pleasures of the world They will but worke thee dishonour and shame flye from them here thou shalt wynne thereby true honour in heauen THIS VVORLDLY PROSPERITY ought much to be feared for asmuch as many greate men of this vvorld vvhich haue bene good and iust in aduersitie haue yet in prosperitie bene founde to be full of vvretchednes and iniquitie commytting dyuers offences vvhich haue bene both against gods high honour their ovvne saluation CHAP. 28. THE prosperitye of fooles will be their owne confusion sayth the wise man thou oughtest to stande much in dreade of prosperitie here in this world if thou seeke to conserue the humilitie of harte and to serue Iesus Christ. Saul was as good and as holy a man as any was in all the lande of Israell when he lyued in meane estate but after he came vnto honor and was aduaunced to the dignitie of a king his worldly prosperitie made him proude and high mynded Dauid when he was persecuted coulde gyue lyfe vnto Saule his enemy and persecutor which he had in his power to â—aue taken from him but after in his great â—rosperitie he wolde not spare the lyfe of â—is faythfull frende Vrias He that in perâ—ecution gaue lyfe vnto them that had â—eserued death in prosperitie slewe those â—hat best deserued lyfe It is a rare gifte to â—se prosperitie well Thou must not in worldly prosperiâ—ie lyue all at aduenture for so greate is â—hy danger as thy negligence is greate in â—hy gouernement That parte of thy lyfe must needes be greatly in danger which is neglected through too much assurance of thy selfe VVe haue seene many men very vertuous and much fearinge God who when they were aduaunced to high roomes and dignities fell into pryde and dissolute lyuinge Beware thâ—â—efore of worldly prosperitie as of a most manifeste pestilence Vpon the high hilles of Gelboe the noble men of Israell loste their lyues And in the prosperitie of this worlde doth many a man dayly perish vnto prosperitie is ioyned the forgetfulnes of God Ioseph prayed Pharaos cup bearer to haue him in remembrance when he sholde be restored agayne to his former estate of honor And the holy scripture sayeth of him That as soone as he had gotten out of prison where Ioseph and he had hene long together and that he was restored vnto his office agayne he quyte forgot his frende and interpreter Ioseph he put hym in mynde that he shold not forget hym when he was restored to his roume agayne because he knew that prosperitie was the tyme of forgetfulnes Pharao king of Egipte in his prosperitie saide that he knew not God neither wold he lett the people of Israel depart away from hym but in his tribulation he began to knowe hym besought Moyses and Aaron to pray vnto God for hym Saincte Peter being a lofte in glorie vpon the top of the mount Thabor wished for three Tabernacles there One for Christ One for Moyses and a nother for Elias and neuer remembred hym selfe nor any other of his felow disciples Doe not thou marueyle at this for prosperitie and worldlie glorie maketh a man to forget both hym selfe and all the frendes that he hath It is more dangerous saylinge vpon the sweete pleasant waters of the runningâ— ryuers them vpon the salt and bitter waters of the sea And so is thy saluation in more perill when thou liuest amongest the prosperities of this miserable world then wheÌ„ thou liuest in the bitter stormes of tribulation Prosperitie sheweth alway a frendlie countenance and contynueth still at hand with vs which maketh vs the lesse to suspect it and take no regard therevnto whereby shee taketh better occasion to linke her selfe in league with our flesh â—gainst vs so as they both ioyne together â—nd assault our poore soule But it is the best way for thee when â—hou art in prosperitie to thinke allwaies â—hat there is a storme commynge at hand And then shalt thou take it but as a thing â—ent vnto thee And agayne in tribulation thou maiest â—omfort thee with the remembrance that â—hy troubles shall not long last and so shalt â—hou carrie one indifferente face towarde â—hem both And if thou wilt lyue with Iesus Christ for euer in an other world thou must flye from the prosperitie and vayne honors of this present world and better it is for thee to be afflicted and troubled with Christ then to lyue in all the prosperitie of this worlde Take it for great good to thee to be persecuted and tormented with Christ thy redeemer for vnto those that are persecuted for him belongeth the kingdome of heauen Despise the felicitie of this world that thou mayest get the true honor which endureth for euer THE PROSPERITIE OF THIS vvorlde gyueth shevve of the paynes and infelicitie of the next And the persecutions and afflictions suffered for Christ are sure testimonies of his diuine loue And of his chosing of thâ—â— to be of the number of his elect CHAP. 29. ALL those which seeke to liue religiouslie in Christ Iesu doe suffer persecution sayth the Apostle The barreyne trees which yelde no fruyte are neuer shaken nor beaten but are at last cut downe and caste into the fier as our Sauiour Christ sayd by the withered figge tree But contrarywise happeneth it vnto the good trees which though they be well shaken and beaten for to gather the fruite yet are they neither cut downe nor destroyed Our Lord likened men vnto trees which when they be good are persecuted and when they be nought shall be burâ—ned in hell fier If thou be persecuted be not dismayed but yeld thankes to God that hath admitted thee to be one of that number that he hath chosen for him selfe Christ â—ym selfe was persecuted so were all his â—oly Apostles and all his frendes If thou â—uffer no persecution in this lyfe thou â—ughtest much therefore to be afrayed â—â—ste thy punishment be reserued for thee â—ltogether vnto the later end when death â—hall cut thee downe by the roote and doe â—ot thou thinke that thou arte the better â—eloued of God for that he suffereth no persecution to fall on thee Christ gaue with his owne hande vnto â—udas his breade dipped in the liquor of â—he tender Lambe whereas his other disciples did eate their bread drye without eyther liquor or leuayne yet was not Iudas therefore eyther the more fauored â—he more holy or the more perfecte And when thou likewise doest eate thy meate dressed delicately after the finest fashion doe not thou thinke thy selfe therefore to be better then the
on the table first And afâ—ter that whiche is of the meaner sorte sâ— sayde the Stewarde of the Mariage feast aâ— Cane in Galile So is it lykewyse the common guyse of the world to begynne witâ— ioy end with sorow after But at the feaâ— where Iesus Christ is present hym selfe 〈◊〉 is all coÌ„trarie for he gyueth trouble in thâ— begyninge and after great comforte anâ— coÌ„solation The pleasant begynninges doâ— couer the euill whiche is in the worldâ— which the end doth afterwarde discoueâ— VVhen they shall talke and crie out peacâ— and securitie most of all then shall sodeinâ—lie come ruyne destruction vpoÌ„ theâ— The perfectioÌ„ of any thinge is knowâ— allwayes by the end Suche as the ende iâ— suche are likewyse the thinges that thoâ— delightest in The end of pleasures is toâ—â—ment The end of much eatinge is infirmiâ—tie And the ende of this lyfe that thoâ— delightest so muche in is nothinge but woormes and Ashes The end and conclusion of euerie mortall sinne shal be great and euerlasting torment VVYSE MAN OVVGHTE allvvayes diligentlye to consider the end of his actions to the intent that knovvinge the filthie ende that synne bringeth vvith it he maye vvell take heede and bevvare thereof CHAP. 6. MAN being once in honour and knew it not was coÌ„pared vnto the vnreasonable beastes and is become like vnto theÌ„ sayth the Prophet Dauid God gyâ—â—ge vnto man reason and prudence to â—â—esee and consider what was after for to â—â—ne and what end these vanities of the â—â—rld did tend vnto he would not take 〈◊〉 oportunitie and benefite thereof but â—â—ie beheld the preseÌ„t honour he stoode â—and did forgett the bitter payne of the partinge therefrome He remembred 〈◊〉 pleasure that he had before his eyes 〈◊〉 thought nothing on the payne that was folow after yea the payne was euen vpoÌ„â—n before he remembred it or aduysed â—n of it Ecclesiasticus sayth I sayed of 〈◊〉 sonnes of men that God should make â—â—ofe of them and trye whether they â—re like vnto the beastes or no. God maâ—â— AdaÌ„ apparell of the skynnes of beastes after his synne to declare thereby vntâ— hym that he was by his faulte made likâ— vnto them The synner offendeth God and as sooâ— as he hath done he wisheth that he had neâ—uer offended hym synce by experience 〈◊〉 findeth how full of malignitie the world is and how sorow is still ioyned vnto pleaâ—sure But why coÌ„sidered he not this befoâ—â— he synned It is the propertie of a wyseman to conâ—sider thinges in the begynninge And of foole to aduise him selfe when it is to laâ—â— A wyse man bethinketh him first but tâ—â— foole sayth I thought not thereon at all 〈◊〉 thou woldest thinke beforehande of tâ—â— vnpleasant ende whiche these worldâ—â— thinges doe bring with them thou shouâ—â—dest haue no cause of repeÌ„tance after Tâ—â— Prophet Dauid sayth I thought vpon 〈◊〉 wayes and I retourned back from the wâ—â— that I was walkinge in Of the thinkinâ— of the end of synne groweth the desireâ— forsake sinne to retorne againe to keeâ— the commaundementes of God If thou shouldest passe by a waye the whiche it had bene toulde the befoâ—â— that theues murderers did haunt woâ—â—dest thou not forsake thine intended wâ— and take some other In the waye of thâ— pleasures which now thou art entred in there be theeues which seeke to destâ—â— the grace of God in thee to take awaâ— froÌ„ thee thy meanes of meriting Take 〈◊〉 â—ouncell with thee and turne the backe â—gayne yf thou wilt escape death Assone â—s temptatioÌ„ beginneth to assayle thee coÌ„â—ider the way that it leadeth the vnto And â—f thou occupyest thyne vnderstandinge â—ell in the remembringe therof I doubte â—ot but that thou wilt soone turne backe â—gayne The Apostle sayeth That the reward of â—â—nne is death Iacob Esau were in their â—â—others wombe together and contended â—â—gether whiche of them shoulde come â—â—rth first and when they were borne Iaâ—â—b tooke Esau by the sole of the foote â—he head is the first and principall parte 〈◊〉 man and the foote is the last and extreâ—est parte of all the whole man And this 〈◊〉 the difference betwixt euill men and â—â—od The good doe take vice by the foote â—nd the wicked take it by the heade The â—icked imbrace all kynde of pleasures â—â—nours vanities And looke not toward â—â—e end of these matters But the good â—â—ke the world by the foote and doe conâ—â—â—er the bitter end of all these pleasures The pleasures and prosperities of this â—orlde doe shyne brighte like a burninge â—â—ndle whilest the flame thereof dothe 〈◊〉 but wheÌ„ the substaÌ„ce therof is wasted â—endeth with a smoke and an euill saâ—â—ur And euen so doe all these worldlie â—â—â—asures end And allthowgh the shynyng â—his vanitie doth nowe for a tyme deâ—â—â—t thee yet deceyue not thy selfe for in the end it will breede thee great affliction and much remorse of mynde In the Psalme it is writen As the smokâ— coÌ„sumeth so doe all sinners vannysh away froÌ„ the face of God And as wax coÌ„sumeth at the fier so do sinners coÌ„sume perish in the presence of God If thou be wyse thoâ— wilt prouide for that which is to come That which hath bene is an instructioâ— of that which is to come Remember saytâ— the Apostle the thinges that are passed 〈◊〉 consider thereby what is to folow after what proffit sayth he hast thou reapeâ— of all those thinges wheroof thou art noâ— ashamed Reduce in to thy memorie hoâ— vnfruitfull the tyme which thou hast speâ—â— in the worlde hath bene vnto thee Anâ— looke thou retorne not agayne to thy foâ—â—mer follies Allthoughe thou doe lyue iâ— the greatest glorie of the worlde yâ—â— thinke that it must soone haue an end Thâ— vayne muste those worldlie pleasures 〈◊〉 which haue so vayne an end The Prophet Dauid sayth They hâ—â— yet in their mouthes their meate and thâ— anger of God fell downe vppon theâ— These worldlie men likewyse begynneâ— sooner to tast of the vayne pleasures 〈◊〉 this life but the Iustice of God doth coâ—â— vpon them and chastise them for thâ—â— sinnes And since that afflictioÌ„ is thus ioâ—â—ned to all worldlie thinges consider 〈◊〉 end in the begynnynge and forsake the vanities thereof betymes HOVV MAN OVVHGT NOT to muche to be aggreeued vvhen men doe murmure against hym Nor reioyce ouermuche of prayses that be gyuen vnto hym for before the face of God the iudgemeÌ„ts of men doe neither hurt nor good CHAP. 7. CAST thy care vpon God sayth the prophet and he will reeleue the. Let all thy care be to please God and theÌ„ thou shalt not be lifted vp with the vayne prayses â—f men nor beaten downe or troubled â—hen they speake euill of the. The occasion whie their euill speeches â—oe offend the is because thou pretendest â—ith thy selfe to please and content them â—nd the cause for which their prayses doe 〈◊〉 much delight the is for that
regard furâ—â—â—he matter that is written in them â—e not thou like vnto a little child â—â—â—e thou arte now come to mans estate 〈◊〉 doe not rest thy selfe in the conâ—â—â—plation of the bewtie of that thinge which thou beholdest but let it serue thâ—â— as a booke to finde out the true causâ— the geuer thereof that thou mayst there be moued the more to loue hym and gyue him the greater glorye therefâ—â—â— Thou shalte finde written in euerie of 〈◊〉 creatures yf thou consider theÌ„ well thâ—â— is God which is the Creator of them aâ—â— The creatures be as it were spectacâ—â— which serue vs not to see our selues but to make vs to see other thinges 〈◊〉 better by them So must thou vse thâ— creatures not for to see theÌ„ nor thy 〈◊〉 in theÌ„ but to see beholde God in the If thou doest loue and esteeme thy seâ—â— because thou art bewtifull and fayre I 〈◊〉 then aske of thee doth not this beâ—â— proceedâ— from the soule Take from thy body thy soule 〈◊〉 then what thinge is vyler and more 〈◊〉 then thy bodie If thy bodie then serâ—â— vnto thee bewtifull how muche 〈◊〉 owghtest thou to thinke thy soule beâ—â—â—â—full and to loue that which is the cause thy bodies bewtie If the onelie preseâ—â— of thy soule be cause of the bewtie of 〈◊〉 bodie of what bewtie then mayest 〈◊〉 thinke thy soule to be of In the soule â—â—â—â—sisteth the trewe perfecte bewtie foâ— other bewty is but as a shadowe that 〈◊〉 passeth awaye and vanisheth Thou 〈◊〉 not consider the barke nor the outwaâ—â— apparence but rather cast thyne 〈◊〉 toward the roote loue and esteemeâ— â—â—â—ynninge of all that which appeareth so â—â—â—e on the outside vpon that as vpon a 〈◊〉 foundation grounde both thy loue 〈◊〉 affection And of bodelie bewtie make no acâ—â—â—te which is by a litle sickenes or other â—â—â—alties soone taken awaye Thy dayes 〈◊〉 awaye in hast Thy yowth is soone â—â—â—e And toward thine olde age and so â—â—â—sequentlye vnto death thou passest â—â—â—y as fast which when it cometh what 〈◊〉 then become of all thy bewtie and 〈◊〉 fayre lookes If eyther in thy selfe or â—â—â—y other bodie thou findest any bewâ—â—â—â—l countenance calle to thy rememâ—â—â—â—ce in how shorte space death will â—â—â—re that fayre white skynne and how â—â—â—w will those eyes be and feaâ—â—full to â—olde that were before so brighte and 〈◊〉 to looke vpon And how filthie and â—â—â—e will all that bodie be that seemeth 〈◊〉 so bewtifull to thyne eye â—his veritie is now for the tyme coueâ—â—â— with falsehood and this deceyuable â—â—warde shew hydeth the certaynetie of 〈◊〉 â—ruth This outwarde shew of vayne â—â—â—e doth nothing els but secretlie deâ—â—â—e our eyes It burneth worse then the 〈◊〉 of the fyre for no man is burned 〈◊〉 the fyre but he which toucheth it â—â—â—ewtie burneth a farre of Vnder this â—â—â—terfeyt signe is their muche matter â—â—â—e let the eyes of thyne vnderstaÌ„ding â—â—â—e out the secret misteries thereof I wolde not haue thee to abuse thâ— eyes with the verie fyrst shew or 〈◊〉 ouerthrowen at the first blow but as soâ—â— as thou seest any bewtifull sighte whicâ— like to enflame thy mynde with any vaâ—â—â— affection calle straight to thy mynde 〈◊〉 thinge man is And yf thou woldest exercise thy 〈◊〉 often tymes in the consideration theâ—â— Thou shouldest take such an habituall â—â—â—ceyte thereof that thou mightest euer 〈◊〉 serue God with a pure a cleane my 〈◊〉 and quite dischardge thine affection 〈◊〉 such fond vanities Labour to bewtifâ—â—â— to adorne well thy soule for al other 〈◊〉 is nowght els but vayne corruptible 〈◊〉 transitorie whiche tyme consumeth 〈◊〉 quickeâ—â—e bringeth to nothinge THE VVEARINGE OF Gâ—â—â—gious and braue apparell is not coâ—â—â—nient for a true proffessor of Chriâ—â— Religion cheefelye because thâ—â— tokens of a vaine glorious mynde CHAP. 16. NEVER boast thee of thy â—â—â—â—mentes sayth Ecclesiasâ—â—â—â—â— If the superfluitie of â—â—â—rell had not bene repâ—â—â—â—sible Christ wolde 〈◊〉 haue commended S. 〈◊〉 Baptist for his moderation and 〈◊〉 â—â—at behalfe Nor S. Luke the Euangeâ—â—â—â—n wryting of the rich man wolde neâ—â—â— haue touched him for that he vsed to â—â—â—re pretious and sumptuous apparell â—â—â—nd our Sauiour him selfe sayeth That 〈◊〉 which doe apparell them selues in 〈◊〉 and costly array doe dwell in kinges â—â—â—ses in the howses he sayeth of temâ—â—â—â—ll kinges not the howse of the eterâ—â—â—â— kinge of heauen Since the holy Ghost the author of â—â—â—â—pture condemneth the proude appaâ—â—â—â—ng of the rich man that was damned 〈◊〉 commendeth the holy precursor S. 〈◊〉 for the sharpenes and austeritie of 〈◊〉 cloathinge It is a greate argument to 〈◊〉 in how great daunger they doe lyue 〈◊〉 delyghte in rich aray and how vayne â—â—â—se persons be that doe spende their â—â—â—e and welth in such kinde of vanitie 〈◊〉 If thou doest not apparell thee gorgiâ—â—â—â—y to any ill ende yet at the leaste thou â—â—â—st lose much tyme therein which is 〈◊〉 most pretious thing that thou hast And although it be not alwayes diâ—â—â—â—lye a sinne to weare such curious and â—â—â—â—ycate apparell yet hath it alwayes some â—â—â—itie annexed vnto it for commonly 〈◊〉 which doe weare it doe loue the â—â—â—re to be seene and commeÌ„ded of men â—â—â—cy little doe profit in vertue and their â—â—rite doth wax colde in deuotion And 〈◊〉 when thou hast bestowed all thy laâ—â—â—r to make thy selfe syne and trymme yet shalt thou neuer be comparable 〈◊〉 the poore flower of the field For Saloâ—â— with all his glory was neuer lyke vnto 〈◊〉 of the fresh flowers of the field The Apostle sayeth That if we 〈◊〉 wherewith to cloth vs let vs be conâ—â—â—ted It sufficeth for the simple folower 〈◊〉 Christ to weare such comly apparell 〈◊〉 most conformable to his estate and â—â—â—ling Flye from all curiositie for it is a â—â—â—ken that who so setteth much by 〈◊〉 outwarde stuffe is little occupied aboâ—â— the adorning of the inward man King â—â—â—lomon by meanes of much adorning 〈◊〉 him selfe and his Courte fell to be fâ—â—â—getfull of his duetie towarde God 〈◊〉 tooke little care of his soule so as he 〈◊〉 at last to the adoring of Idolls Men 〈◊〉 vse to beholde the outside but God lâ—â—â—keth into the harte and they seeke 〈◊〉 how to content men that are so much â—â—â—cupied in these exterior thinges But harken what the Apostle S. Paâ—â— sayeth If I shold attend vnto the pleaâ—â—â—â— of men I sholde not then be the seruâ—â—â— of Iesus Christ. If thou wert mortificâ—â—â— thou oughtest to be thou woldest 〈◊〉 all these superfluous cares The outwâ—â—â— busines driueth away the good thoughâ—â— from the hart One man cannot sufficeâ—â— so many cares at once he must needes 〈◊〉 in the one of them and for the settiâ—â— out of his bodie confounde his soule 〈◊〉 Apostle saith that the holie fathers 〈◊〉 olde testament went appareled with 〈◊〉 made of camels goates heare 〈◊〉 were men as wee are but consideâ—â—â—â— with them selues that they
but that his last hower may be before to morow come And synce thou knowest not whether thou shalt lyue vntill to morowe or no thyne hower beinge â—o vncerteyne turne thee betyme to amendment of thy lyfe lest by deferring of yt vntill the end thou mayest be sodeinlie taken with death wheÌ„ thou woldest seeke for tyme place to doe thy penance in and canst after fynde none A DISCOVRSE HOVV NO maÌ„ ought in this lyfe to put trust in any vvorldlie thinge shevvinge that there is no assurance or stabilitie in any vvorldlie thinge but all thinges in this vvorld are vnstable and full of vanitie CHAP. 40. PVT not thy trust in Princes nor in the sonnes of men for there is no safetie to be founde in them sayth the prophet In no lyuelie creature nor noble parentage or other dignitie owghtest thou to put any trust vnlesse thou wilt be deceyued troubled and disquieted for all is full of vanitie VVherein trustest thou o thou worldlie maÌ„ Trust not in thy greate force synce there haue bene so many valiaÌ„t captaynes in the world of whome wee haue now scarse any memory left to vs. The scripture sayth That the mightie men shall suffer mightie punishement Vaunte not thy selfe in the vanitie of thy greate actes and worthie deedes done by thee It is a vearie follie thy lyfe being so short as it is to make statelie palaces when as our forefathers liued many yeares in simple and meane cotages Iheremy sayth woe be vnto hym that buildeth his howse vpon vnrighteousnes Esteeme not of thy horses well set out and furnished nor the vayne pompes of this world since God sayth woe be vnto you that be riche in Syon and doe put your trust vpon the hill of Samariâ— and doe enter so gloriouslie into the howse of Israell Set not your hartes vpon banqueting and feastinge as many vayne folke doe which doe spend their dayes therein and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Babilon nor remembreth not his wordes sayinge woe be vnto you that rise vp earlie to eate and drinke and to haue pleasant musicke in your howses and haue no regard vnto the workes of our Lorde Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bodelie bewtie since it is written All outward grace vanitie and bewtie are deceytefull Doe not put any confidence in the nimblenes and agilitie of thy bodie nor in any other externall thinge for in these thinges the vearie brute beastes doe goe beyonde thee and exceede thee Asael which ranne like vnto a wilde deare of the wood was slayne in the folowing of Abner And these outward graces and qualities of the bodie haue bene to many men cause of their distruction and death Make not any greate accompte of thy learnynge and knowledge for since no man lyuing is comparable therein with the vearie deuills them selues who for all that their knowledg cannot delyuer them selues from the paines of hell In nothing of this miserable world doe thou put any trust for all is vanitie and vearie mere follie It is a greate want of wisdome to gyue iudgement before thou doest heare both parties And yf thou doe recken all these wordlie thinges for good why thinkest not thou the thinges pertenynge to God to be as good VVorldlie men doe gyue their sentence in fauour of the worlde approuinge and esteemynge much of the mucke of this earth because they neuer harde that parte which longeth to the spirite once speake on gods behalfe They thinke the world to be good neither hearing nor seeinge any thinge for gods parte Sainte Paule saide If thou diddest tast the sweetenes of the spirite thou woldest abhorre all fleshlie tast And yf thou diddest but tast likewyse of God thou wouldest coÌ„demne and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode thou takest liking in the bitter and harsh tast of this miserable world Dispise these vanities and put thou no trust in the lyeng nor in the deceipte of this present world that thou mayest get the eternall and true ioyes of heauen The end of the first parte OF THE CONTEMnynge of the vanities of the vvorlde The second parte VVherein is conteyned hovv peruerse the vvorldlie customes are He shevveth first the vvorld to be full of deceipte false shevves and lyeng and hovv it is enemy to all that loue it lading all those that doe esteeme it vvith infinite miseries and calamitieâ— CHAP. 1. DOE not loue the world neither the thinges that be of the world sayth Saincte Iohn He that knoweth not the malice of any thing lyueth in so much more securitie as he feareth lesse the harmes that thereby may come vnto hym Therfore it is meete that thou sholdest know the conditions of the world to the end that when thou knowest it thou mayest the better beware of it The deceytes thereof be vearie manifest and the euill qualities that it hath cry out to all the world How little ought that to be esteemed which gyueth poysoÌ„ to all those that enter into amitie with it And all those that doe ioyne them selues vnto yt it infecteth with contagious pestilence How many doth it deceyue how many infinite people doth it make quite blinde VVhen it flyeth away it is nothing when it is seene it is but a shadow and when it ascendeth vpward it is but a smoke Vnto fooles it is sweete and to them that be wyse and discreete it is vearie bitter They that doe loue it knowe not what it is And they that doe hate it doe see throughlie into it To knowe it well as it ought to be knoweÌ„ one must stand farre of from it for they that drawe to neare vnto it neither doe know it nor theÌ„ selues It bringeth furth much mischiefe and is cause of infinite miseries It blindeth those that drawe neare vnto it and vnto hym that is not well ware of yt it mynystreth matter of much heauie care It hateth those that doe loue it It deceyueth those that doe trust it It persecuteth those that doe serue yt It afflicteth those that be freÌ„ds vnto it It doth shame to those that doe honour it And it forgetteth those that be myndefull of yt More cause haue wee to hate it when it most loueth vs then when it openlie persecuteth vs. The more familier that it is the more daungerous And much worse is it when it fawneth vpoÌ„ vs then when yt flieth away from vs. Eyther must wee laughe at the world or the world laughe at vs And they that contemne not the world shal be contemned of the world VVoe be vnto them that do trust it happie be they that doe despise iâ— It is both to be feared to be fled from The lyfe thereof is deceytfull the trauayll vnprofitable the feare continuall
Christ â—hou shalte finde in all thy labors inwarde comforte and sweete consolations and if happely thou sholdest fayle of those inward comfortes here yet since death maketh an ende of all thy paynes thou oughtest to take comforte of that and of thy comfortes to come after death It is not to be accompted trauayle which lasteth so litle a while The lyfe of man is but shorte and the paynes of the sayntes and holy men be paste and all forgotten but the sorowes of worldly men shall endure for euer It were better for thee to obeye God although he sholdâ— commaunde thee to burne in the fier foâ— the tyme thou liuest here then to enioy the pleasures of this world and burne afterwarde in the fier of hell euerlastingly Feare not the trauayles that are to take an end with this lyfe but feare those that when death cometh beginne a new agayne and neuer take ende after thy friendes shall not saue thee from those paynes neither thy riches honor or worldly fauor no there shal not any thing at all redeeme thee from them the world shall haue an ende but God endureth for euer Gyue not eare vnto the false lying deceytes of the worlde for it playeth the hangman with thee which first conducteth thee by a fayre greene path which be the counterfeit comfortes and pleasures of this lyfe and straight wayes after dispatcheth thee towarde the place of thy punnishment which is the euerlasting tormentes of hell but an euill rewarde for so good seruice THE VVORLD HATH NO sooner aduanced those vvhich doe serue it vnto preferment but that it doeth straight vvayes agayne forsake them and so much as it exalteth them higher so much the sorer falle doth it gyue them and maketh them in a moment to vannish avvay vvith all the riches honors that they haue gotten CHAP. 20. I SAVV the wicked man exalted aboue the high trees of Libanus and within a while I passed that way agayne and beholde he was not to be founde sayth the prophet The world doth highlie aduaunce those which doe serue it but when they haue well tasted of his pleasures it forsaketh them and forgetteth them The prophet Baruck was well ware hereof when he cried out alowde saying where be the Princes of the people and those which haue subdued the mightiest beastes of the earth and haue spent their dayes in hawkinge after the birdes of the ayre And those which doe hoord vp golde and siluer and those thinges in whiche men doe commytt trust and yet neuer doe attayne to the end nor doe satisfie their desires They were deuoured by the earth and are discended downe into hell The glorie of this world soone passed away from them and all their comforts ended in a moment The pleasures of the vngodlie doe soone come to noughte It is a vanitie to truste in the honors of this world seeing they neuer remayne with them longe that doe possesse them The wicked man enioyeth that which the world doth gyue hym but for a short tyme and yet many a mocke hath he therewithall The world hath played with Princes greate men for a little while And after that they had well tasted of his pleasures for a space he suffered them to perish and to be lost for euer VVhat were their honors and their high estates vnto them but onely ministers of matter which caused their more dolorous death and more infamous fall To what ende serued all that vayne ware but to gyue them the more payne in the parting from it agayne If thou be exalted on high vnto any greate glory beware that thou sleepe not there the whyle for the worlde watcheth alwayes occasion to plucke thee downe and to gyue thee a fall The glory of this worlde soone vanisheth away and all the pleasures therof be false and deceytefull they be flowers which soone doe fade away and litle trust to be had in them for when worldly men doe thinke them selues most sure of them then doe they soonest forsake them· The hangman bringeth the guiltie person to the toppe of the ladder and â—hen throweth he him most cruely downe â—nd with much shame doth make an ende of hym So doeth the world exalt his seruants intangling them in all kynd of vices to gyue them after the more shamefull falle That greate Babilon mentioned in the Apocalips vaunted of the greate prosperitie which shee had here in the world but the more sure that shee thought her selfe to stande the greater falle shee after receyued in the ende That couetous riche man of whome S. Luke maketh mention bosted of his great riches and power but it was straight wayes told hym thou foole this night shall â—hy soule be taken from thee and then the riches that thou haste gathered together whose shall they be The Children of Israell were scattered abrode to seeke straw and stubble There is no scatteringe abrode to seeke thinges that are precious but men must scatter abrode to seeke straw and such like light stuffe All men doe seeke after riches for all thinges are obedient vnto money And they that be seekers thereof doe goe all scatteringe one from another because couetousnes knoweth no frend neyther remembreth any kynred The little value of honors riches is noted in this saying that they sought all abrode for strawe but the worst of all is this that after they had sought it and founde it to yet were they wel beaten for all that VVhich doth signifie vnto vs that the vanities which wee doe seeke with so much trouble and busines doth gyue vs much sorow both in the getting and the keeping And often tymes it happeneth that the thinges which are earnestlie soughte doe serue also for straw to make a fire in hell for the busie seekers thereof Those poore afflicted Israelites trauayled aboute all the lande of Egypte to seeke out strawe and at the end of all their trauayll they were all beaten for their labor And so falleth it out by those which when they offend God by their busie payne taking here in this lyfe shall after for their labor be punyshed for euer in the next Malice noughtines is a punishement of it selfe For allthough that aâ— euill conscience be some tymes at rest yet is it neuer in perfect suertie And therefore seeing the world so soone forsaketâ— them that loue it and leaueth them destitute of all such pleasures as it was wont 〈◊〉 yeld them be thou no longer in daungeâ— vnto it but preuent it first and forsake it before it forsake thee And so shalt thou gayne honor and credite by it THE HARTES OF VVORLDlie men be so vexed vvith the insatiable desire of the riches honors and solace of this vvorld that eyther they perceyue not or vvill not perceyue the holie inspirations of God by vvhiche he calleth on them to seeke theyr ovvne saluation CHAP. 21. I STAND knockinge at the dore sayth God yf any will heare my voyce and let
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
〈…〉 He that gyueth is liberall pitifull aâ—d iust and as the couetous man is vyle and niggiâ—h so contrarywyse is the liberall man noble and generous Riches to a wyse man is a burthen and a bondage and to a foole it is a reproch a 〈◊〉 although that prodigalitie be a â—yce yâ—â— couetousnes is a worse vyce for the prodigall man doth good to many but â—he couetous person doth good to none THE GREATEST MISERIES and calamities that the vvorld hath euer receyued hath bene caused by the abhominable vice of lecherie fleshelie lustes from vvhich vvhosoeuer desireth to be kept free and cleane must flie all occasions of striuinge therevvithall CHAP. 38. DOE not you know sayth the Apostle that your bodies be the temples of the holie ghost VVho soeuer doth violate this teÌ„ple God will destroy hym This is the third battayll that the world doth fight against thee withall Other vyces doe defyle onlie the soule of man but this most odious synne defyleth the whole man Thou canst not auoyde the most rigorous punnishement of God if thou wilt shamefullie defyle the temple of the holie ghost For this cursed cryme God destroyed the whole world with the flood he sent downe fire from heauen and consumed therwith fyue cities for this sinne was Hemor sodaynlie slayne The citie of Sichem was brought to desolatioÌ„ the whole tribe of â—â—â—iâ—myn was almost all rooted out It procured the death of Amon And it caused Salomon to coÌ„myt Idolatrie It was the â—ause of the death of Sarais husbands and made Sampson blinde It did great dâ—mage and harme to kinge Dauid and it was the ouerthrow of the olde iudges that accused Susanna By reasoÌ„ of that also did God slaye in one day three and twentie thousaÌ„d of his owne people the Israelites The greatest and sharpest corrections that wee doe reade that God hath inflicted vnto people at any time hath bene for this fowle offence of the flesh Flie from this pestilence and the comfort of the holie Ghost will light vpoÌ„ thee Haue alwayes in thy memory death and thou wilt then keepe with gladnes that which thou thinkest nowe to be so hard and difficult Flie from idlenes and thou shalt cut of many of thy temptations Remember thee of the fire of hell where fleshlie men shall dwell for euer and thou shalt fynde all those affections to fayle thee that doe now so much torment thee It seemed to thee an hard matter to resist temptation but an harder matter it is for thee to be tormented in hell He that doeth not defend hym selfe from the first fire shall not escape from the second let one heate put out an other Let the remembrance of the hoat fire of hell quench this hoat fire of thy flesh If the earnest loue of God doth once take hold of thee all these vanities will flie farre of from thee He is the seruante of the deuill that consenteth vnto synne and taketh delight in wicked imaginations Of this synne spake the Apostle when he saide that they which did such thinges sholde not enter into the kingdome of God The synne of the flesh is a fire infernall and the maynteiner thereof is the synne of glotony The flame thereof is filthines the Ashes is vncleanes The smoke is infamy the end torment It is the destruction of the bodie The abridger of thy lyfe The corruption of vertue And the transgression of the lawe They that offend God by delighting in so vyle a vice doe shew theÌ„ selues to be verie desperate wretches If thou wilt conquer this synne thou must flie away from it as the Apostle doth gyue thee councell This victorie is gotten rather by flying then fightinge And yf thou wilt haue the fire to abaâ—e thou must take away the wood from it that is the delicate fare wherewith thou hast fostered and fed thy selfe ouer much For it will be an easie matter for thee to be chaste if thou wilt lyue with a meane diet and keepe thy selfe occupied in good exercyses And greate wonder it were that thou sholdest escape the daunger of that fire yf thou doest feede dayntelie and lyue ydlye VVith the water of thy teares shalte thou beste quench the fire of the fleshe If thou wilte not flye from the occasion and remoue thy selfe from the daunger of euill company eyther first or last thou must needes be ouercome There be fewe but that eyther yonge or olde they doe paye some tribute to this idoll of the deuill because there be but fewe that will firmely resolue with them selues to keepe them out of daunger and abandon all worldly delightes They desire to be chaste and are contente to commend it in other but they will doe but little them selues to the preseruing of their chastitie they will be honest and yet will they not leaue of their trade and entercourse with the world They haue a good meanyng but they haue not a prouident care It is necessarie for hym that will not falle into this vyce to lyue verie warelie And although that thou sholdest be taken amongest worldlie men to be a man of small good maner and little nurture to refuse such company and occasioÌ„s as daily thou sholdest be offered yet thereof take thou no care for so must thou doe that wilt lyue in a worlde so daungerous as this is Happie is that chaste soule which in a cleane and pure bodie doth seruice vnto her spouse Iesus Christ. Happie is he that prepareth in his hart a cleane hahitation for the holie ghost to dwell in Happie is he that so clenseth and purifieth the temple of the holie ghoste that he maketh hym therein a meete habitation Remember thy death and what end our bodies must come vnto and into what corruption they be to be resolued Reuoluing these thinges well in thy minde thou wilte be moued to serue God in all cleannes that so thou maiest enioye hym for euer and so deliuer thy selfe from those infernall fires where those men shall be burnte for euer that in this worlde haue folowed their appetites and haue gone after their carnall desires CHASTITIE MAKETH A man to be beloued of God and he hath alvvaies had those in great estimation vvhich haue led a chaste lyfe vvhich is gotten by chastenyng of the flesh and flying from daungerous company CHAP. 39. INTO a malignant mynde there shal no wisdome enter neither shal it dwell in a body that is subiect vnto sinne sayeth the wyse man Before that God wold declare vnto Ezechiell the Prophet what he had in his behalfe to shew vnto the childreÌ„ of AmoÌ„ he first slew his wyfe And when his wyfe was dead he was better disposed to gyue care vnto gods secretes for before he was intangled in the snares of fleshlie loue Amongest the Apostles S. Iohn the Euangelist and S. Paule were the onelie knoweÌ„ virgins Of which the one was rapt vp into the third heauen there saw god hym selfe and the
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—
daunger to ryde a colte without a bridle Holde hym in with the bridle of abstineÌ„ce lest that he doe throw thee downe vnder his feete and mayme thee according to the sayng of the psalme Keepe in their iawes with the bit and their teeth holde backe with the snaffle Enter not violently into the waters of these worldly delightes vnlesse thou wilt be drowned as Pharao was and all his hoast with him they descended downe like stones into the bottome and so shalt thou both soule and body descend into the bottomlesse pit of hell vnlesse thou wilt tame it and subdue the flesh with the brydle of abstinence Abstinence is the death of sinne the bannisher of all vyce the meanes to saluation the roote of grace and the foundation of chastitie It were a greate shame for thee to be ouerruled and maistered by thy seruant Ismaell that was the sonne of the bondwoman persecuteth the sonne of the free woman The hand mayden Agar despiseth her mistres Sara thou must afflict and punnish thy flesh as Sara did Agar except thou wilt haue it proudelie to rebell against the spirite It is a foule shame for thee beinge a greate Prince whome God hath not made much inferior vnto Angells to fulfill the will of so vyle a seruante as the bodie is This was the thinge that Iheremy the Prophet lamented saying the seruantes became Lordes ouer their maisters OVR EARNEST LABORING aboute earthlie affaires doth turne avvay our myndes from deuotion and the seruice of God therefore ought vvee to vvith dravve our selues vnto quyetnes and solitarines the better to attend the saluation of our soules CHAP. 19. I will lead her vp into the wildernes and I will speake secretly to her hart sayeth God God hath no neede of any witnesses when he speaketh vnto our soule VVhen his will was that Abraham â—holde haue the executinge of certayne â—hinges which he had appoynted for hym â—e caused hym first to remoue out of his countrey and seperate hym selfe from the company of men He toke Moyses vp vnto the toppe of the hill Sion and commaunded that none â—hold come neare vnto the hill in the soliâ—arie wildernes did the Angell appeare vnto Agar And Elias was farre from his owne habitatioÌ„ and the company of men when the Angell spake vnto hym VVhen God fyndeth our harte all alone then cometh he strayght way to reâ—â— in it when our Lord perceyueth our soule to be sequestred from the cares of this worlde he openeth and reuealeth many thinges vnto it which he will not doe when he findeth it occupied in the careâ— and troubles of worldly businesse God is a spirite and therefore desireth not onely to haue the body to be solitary and at quyet but the soule also this solitarines oâ— minde is very necessarie for thee He may beste be sayed to be alone that thinketh not of thinges of the world It were good that thou didest leaue all these false dreames and idle occupations wherein thou spendest ouermuch tyme wholy commyt thy selfe both bodie and soule in to the handes of Iesus Christ for then sholdest thou fynde many a comfort which now thou arte without and cleaâ—â— depryued of If thou knewest howe muche thou didest loose by the vayne occupations and worldlie businesse thou woldest not thinke it any payne for thee at all to yeld thy selfe wholie vnto God alone And yf thou wilt put away from thee all worldlie conuersation thou shalâ— finde the most coÌ„fortable company of God hym selfe Loue solitarines and thou shalâ— preserue the grace which thou hast alreadie receyued and because thou hast not forsaken thyne accustomed conuersation thou hast lost the spirite by the which thou begannest first to serue God Silence and solitarines be the two walles of deuotion If thou wilt keepe the deuotion which thou hast once coÌ„ceyued thou must delight to be alone and to leade a solitarie lyfe God wolde that our hartes sholde be withdrawen from all worldlie tumultes and company God commaunded Abraham to dryue out of his house Agar and her sonne which were causers of his carefulnes to the intent he might without all disturbaÌ„ce of other company enioye the full fruition of spirite which was represented by Isaack his heire the childe of promyse The woman mentioned in the gospell which was vexed with so many greeuous infirmities came secretly and touched the vesture of our Lorde and straight wayes shee was cured of them all Let euerie Christian soule that is wounded weake drawe neare secretlie vnto her spouse Iesus Christ for in hym shall it fynde perfect saluation and verie true consolation Thou shalt sooner be cured yf thou doest lifte vp secretlie thyne harte to God almightie in a corner then yf thou goest vp and downe all day in the market place and in the pallaces of kinges and princes The sweetenes of prayer and the pleasure of a solitaire lyfe can hardelie be expressed with tongue Thinke not that thou arte alone for thou mayest say as the Prophet Elizeus saide that he being alone had yet a greater companye with hym then all the greate huge army of the Sirians And further thinke that thou hast more with thee then all the world is beside and that thou arte neuer better accompanyed then when thou arte alone The company of Iesus Christ and all his holye Angells is no small company and their conuersation is alwayes pleasant and comfortable Reade the lyues of the holie fathers the heremites and of the perfect religious men and thou shalt finde how much the loue of the wildernes and desert did shine in them Thinke not thou to gather figgeâ— of thornes neyther doe thou beleeue that liuing amongest the honors and vanities of this lyfe thou canst gather the fruyâ—â— and comforte of the spirite VVhen thou makest thy prayer enter into thy secreâ— chamber sayth our Lord if thou findeâ—â— then any sweetenes of the spirite thou canst not deny but that thou hast beâ—â— holpen therein by thy solitarie beingâ— alone whereby thou mayest preceyue howe necessarie solitarines is to furtheâ— prayer withall Thou shalt not serue Goâ— so much at thyne owne will as in placâ—â— that be solitarie and farre from all company It is the nature of all them that louâ— to delight in solitarines And if thou eâ—â—tierlie loue thy creator thy delight willâ— but small to be in the companie of otheâ— creatures and all worldlie companie wiâ—â— be to thee vnpleasant if the sweete loue of Iesus Christ doe rest in thyne harte Vnto a spirituall mynde much company is alwayes noysome when thou arte alone thou doest often in thy prayer with some one word or other vterred aloude stirre vp thy soule as if it were waked out of sleepe which thou canst not doe but when thou arte without companye whereby thou mayest iudge how necessarie it is for thee to be solitarie Our Sauiour did seperate him selfe from his disciples when he went to praye to
from thee the vayne cares of this worlde The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute and to vse a good dexteritie in delyueringe of hiâ— message and soliciting the same and not to faynte in his sute vntill he haue brought that to passe that he cometh for And so must thy prayer be not slow but dilligent not warme but feruent and fierie And although thou be not heard at the very first yet thou must be importunate persâ—â—er still callinge as the holie disciples did that continuallie perseuered in prayer Make meanes vnto those that be in fauor with the greate kinge that they may speake vnto hym for thee and be thy daylie intercessors as they vsuallie doe that haue any sute vnto any temporall prince Call earnestlie on our blessed ladie the mother of God for to helpe thee and all the holie Saintes of heauen Our Sauiour teacheth vs howe we ought to behaue our selues towarde him in the parable of him that asketh three loaues of breade of his frende where he sayeth vnto him that if he wolde not gyâ—e him that which he asked of him because he was a frend yet at the leastewyse that he sholde gyue it him because of his importunitie Our Lorde wolde haue thee to be importunate and doth sâ—ay his hand from gyuing thee that which thou demaundest to make thee to perseuer in good and that thy merite may thereby be increased that so thou mayest be made worthy to receyue that which he meaneth to gyue thee which is more then thou doest aske of him and although that God doeth knowe in all thinges our necessitie yet wolde he haue vs to sende our messenger of prayer vnto him because his will is that we shold be delyuered from our temptations by â—hat meanes It is necessarie for thee to praye not because thou sholdest make God to know â—hat which he knewe not before nor for â—hat he sholde chaunge his determination â—y thy prayer but onely that by thy prayâ—r thou sholdest vse those meanes by which God determined to gyue thee that â—hing which thou desirest of him Thy prayer presenteth vnto God thy â—ecessities it humbleth thyne harte it deâ—yuereth thee from euill it moueth God â—o shewe thee fauor and reconcyleth thy â—oule vnto him Prayer ouercometh and conquererh â—ll thinges It ouercometh men as it appeaâ—eth by Dauid Iudith and Iudas Machaâ—eus who all ouercame their enemies by â—rayer It ouercame the fire when it burâ—ed not the three children that were put â—nto the fierie fornace at Babilon It ouerâ—ame the water when Moyses by prayer â—ade the redde sea to open and deuyde â—â—t ouercame tyme when Elias did thereâ—y make it to rayne or to leaue rayning as it pleased him It ouercame the body when Moyses continued fortie dayes and fortie nights without eating or drincking onely susteyned by the helpe of prayer It ouercame death as is manifeste in Ezechias who beinge adiudged by God his sentence to dye did get by prayer dyuers yeares of lyfe It ouercame the cloudes in as much as Elias by prayer caried the cloudes from the sea vnto the lande It ouercometh the heauens as appeareth by Iosua that by prayer made the soonne and heauens to stande still and moue not and aboue all this prayer is of that force and of that effecte that it ouercame God him selfe Moyses prayed vnto God and he straight wayes made answere vnto him saying Let me alone that I may reuenge me on them God doth here confesse that he was holden backe by the prayer of Moyses since he willed him to let him be reuenged of his people Our Lorde sayeth All that you doe aske in prayer you shall obtayne Seeing then that prayer can so much preuayle in all troubles afflictions temptations and tribulations take it for thy sure shilde for without it shaâ—te thou neuer get perfect victorie EVERIE THINGE DOTH naturallie tend vnto his proper ende and the ende for vvhich man vvas created beinge God hym selfe he ought to despise all vvorldlie thinges that mighte dravv him from the right vvay vnto hym and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after CHAP. 37. I AM both beginning and ende sayeth God The riuers doe all come forth of the sea and doe thether returne agayne and all thinges doe naturally craue their proper ende and â—â—re by nature holpen towarde it And as â—od is our sea from which we came and â—he very center whereunto we tende our â—oules by nature must seeke vnto him and â—â—bor to come vnto him as to the very end â—or which they were created Our soule can finde no resting place â—ere in this present lyfe for God him selfe â—ust be the rest thereof as the vttermost â—â—nde of all that it seeketh after and the very cause of the creation thereof God hath made vs for the loue of him selfe and therefore our harte must needes be vnquyet vntill it may attayne and come vnto him All thinges hath God created for man and man hath he onely made for him selfe It is a thinge much to be marueyled at that all the creatures that God hath made doe those thinges that they are created for and onely man is a rebell vnto God and endeuoreth not to come vnto the ende that he is ordeyned for God created not thee for the earth but for heauen he made thee not to the ende that thou sholdest seeke after worldlye thinges as the finall ende of thy creation but that thou sholdest onely seeke after him The beastes of the fielde which 〈◊〉 hath ordeyned for the earth doe carrie their heades downe looking alwayes towarde the ground but man whom he hath created for heauen he hath made to goâ— strayght vpright that he may beholde heauen vnto the which he belongeth and towarde which he dayly sholde drawe Be not thou to much occupied in the wayâ— thether neyther be thou disquieted in tâ—â— iourney hence let not thy reason be confounded with to much busiyng thy selfâ— aboute these corruptible worldly thinges but set thyne harte vpon the lande of tâ—â— liuing the very proper country in deeâ—â— where thou mayest enioye thinges 〈◊〉 â—â—biect to any corruption make no accoÌ„pt 〈◊〉 these thinges visible but lift vp thyne â—â—rt vnto things inuisible Labor earnestlie 〈◊〉 come vnto the ende that thou arte orâ—â—yned for VVhie did God create thee â—â—t onely because thou sholdest enioye â—â—m Let it be therefore thine whole studie â—â—d labor to attayne to hym as to thy most â—â—ppie end The Prophet Dauid made his deâ—â—unde who shall ascend vp into the hill â—our Lord Or who shall rest in his holie â—â—ce He answered hym selfe agayne â—â—ight wayes saying He that hath not reâ—â—â—ued his soule in vayne And that thinge â—â—wayes receyued in vaine which is not â—â—rcysed to the end that it is ordeyned 〈◊〉 thou sholdest in vayne buy a garment â—hou woldest
this world stoode vpon the lefte hande of aduersities and contrarywyse will lay the lefte hande of his euerlasting punnishment on those that haue here rested them on the right hande of these worldly felicities The goodnes of God is great that gyueth vnto good men so greate honors and rewardes for so small labors and trauaylls bestowed when thou beholdest the presence of God thou shalte haue still before thyne eyes all that thyne harte can desire and so many felicities that as the Apostle sayeth The eyes haue not seene nor the eares haue not heard neyther hath it descended into the harte of man what things God hath prepared for them that doe loue him It is more easie to tell what is wantinge then what is abounding in the eternall felicities of heauen He will wype away the teares from the eyes of his Saintes and they shall neyther weepe nor lamente any more for there shall be perfecte ioye And there shall all the causes of our ioy be ioyned together in one The brethren of Ioseph reioyced and Pharao also with all his whole householde But howe much more must thy ioy be then theirs was that reioysest with God and all his Sayntes If the poore birdes doe ioye at the rysinge of the soonne howe much more oughte our soules to reioyce when they shall see the sonne of Iustice so gloriously shyning If the three wyse men that came to seeke Christ receyued so greate ioye by the seeinge of the starre how much more ioye shall they receyue that doe beholde the glorie of the sainctes in heauen If Saint Iohn Baptist were so full of ioye that he leaped in his mothers bellie at the onely hearinge of Christs presence without any seeinge of hym with his corporall eyes howe much more shall wee reioyce beholding hym face to face in his glorie If the Bethsamites reioyced so much at the seeing of the Arke of our Lorde returne home agayne and Zacheus receyued Christ into his house with so much ioye with how much more reason may wee reioyce by enioyinge his glorious presence in his owne eternall tabernacle of heauen If he that founde out the hidden treasor with so greate ioye did sell all that he had for to haue it how much more shall our soule reioyce in finding and possessing the diuine treasor of his glorie If the people did so much reioyce when Salomon was annoynted king that the veary earth shooke with the crye that they made for the ioye thereof how much more shall thy ioye be to see the kinge of glorie sit in the high throne of his Maiestie And if God wold bestow vpon thee but one halfe houres ioye of that infinite felicitie thou oughtest for it to despise a thousand such worldes as this is howe much more then oughtest thou with thine harte to despise these base vyle pleasures of this shorte lyfe to gayne thereby the infinite eternall ioye of heauen All were it so that this worlde were good and all that is in it were greatlie to be esteemed and that thou sholdest lyue in it a thousand yeares enioye thy perfect health all that whyle with as much honor as thou coldest wish to haue what were all this no better then chaffe in comparison of the most happie state that thou shalte haue in heauen by enioyinge the blessed presence of God but what is then this base beggerly pleasure of this shorte lyfe being such as it is to be accompted of in respect of the ioyes of heauen That is the very true and perfecte ioye in deede which is receyued of the creator hym selfe and not that which cometh from the creature which when thou haste gotten no man can take from thee agayne in comparison whereof all ioye is but sorow all pleasure payne all sweetenes bitternes all bewtie fowlenes and lothsumnes The vearie true substanciall ioyes that thou oughtest to delight in and take as thy finall felicitie be these heauenlie and euerlasting ioyes which thou must loue and which thou wert created for Set therefore before thyne eyes as the vearie true seruante of Iesus Christ the land of the liuinge towardes which thou arte going and despise the vanitie of this world that so thou mayest merite and get the heauenlie glorie and eternall felicitie where thou mayest lyue with Christ and reigne with hym for euer The end of the third and last parte HERE FOLOVVETH A table of the chapters conteyned in this booke Of the vanitie of the vvorld the first parte HOw to enioye God it behoueth to contemne the vanitie of the worlde cap. 1. Of the quietnes and peace of hart cap. 2. How the vanitie of the worlde is knowen by the lyfe of Christ. cap. 3. Of the vanitie of worldly thinges cap. 4 Of the vaine end of worldly things cap. 5. Of the consideration of the vayne end of wordlie thinges cap. 6. Of the vanities of the iudgementes and sayinges of men cap. 7. Of the contempte of the sayinges of men cap. 8. Of the vanitie of prayses of men cap. 9. Of vayne glorie cap 10. Of the contempt of vayne glorie cap 11. Of the vanitie of them that desire to be greate in this world cap. 12. Of the vanitie of such as couet Ecclesiasticall dignities cap. 13. Of the pilgrimage of this world cap. 14 Of the vanitie of corporal bewtie cap. 15. Of the vanitie of costlie garmeÌ„ts cap. 16. Of the vanitie of noble parentage cap. 17 Of the vanitie of temporall riches cap. 18. VVhat small value temporall riches are of cap. 19. Of the basenes and pouertie of earthelie riches cap. 20. Of the loue of earthly riches cap. 21. Of the contempt of earthly riches cap. 22. Of the vanity of worldly laughter cap. 23. Of the vanitie of worldly pleasure cap. 24. VVherein a man ought to reioyce cap. 25. Of the vanitie of worldly honor cap. 26. Of the perill of worldly honor cap. 27. Of the vanitie of worldly prosperitye cap. 28. Of the profit of persecution cap. 29. Of the vanitie of worldly fauor cap. 30. Of the profit of tribulations cap. 31. Of the vayne care of worldlinges cap. 32. Of the vayne and folishe wisdome of the worlde cap. 33. Of the souereignetie of Christs wisdome cap. 34. Of the vanitie and shortenes of mans lyfe cap. 35. VVhy God made our lyfe shorte cap. 36. Of the daungers of mans lyfe cap. 37. Of the vanitie of such as prolonge their pennance cap. 38. â—ow repentance in the houre of death is â—ost commonly vnprofitable cap. 39. â—f the vayne confidence of worldly men cap. 40. The end of the first parte OF THE VANITIE OF THE world The second parte VVherein is conteyned hovv vvicked the conditions of the vvorld are OF the conditions of the worlde cap. 1. Of the deceytes and snares of the worlde cap. 2. Of the falsehood that is in the worlde cap. 3. Of the false promyses of the world cap. 4. How the worlde forgetteth her dealinge cap. 5.
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
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