neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred
his owne desires and shall burne after in the fierie flame of hell The couetous rich man that was buried in hel desired but one droppe of water to coole 〈◊〉 thirst withall as thoughe that one drop of water had bene able to quench all that hoat fire The true signification whereof is that all the riches in the world be but as it were one drop of water in comparison of that greate greedie desire that the couetous man doth burne withall For althoughe he get that which he desireth yet is his burning desire thereby nothing quenched or abated at all Euerie thing that is heauie doth naturallie incline and drawe to his Centre Nothinge doth so chardge and burthen the harte as doth that fowle sinne of couetousnes They discended into hell like heauy stones sayth the scripture of Pharao â—nd his company Onelie couetousnes â—mongest all other vices is fresh in a mans â—lde age If thou doest lye vpon the earth â—ith thy brest and drinke of the runninge â—aters of these worldlie riches thou â—halt be discharged from the seruice of God As Gedeon for the same cause discharged those out of his seruice that went â—o fight against the Madianites This greedie thurste deceyueth many 〈◊〉 man Acham was stoned to death for it Gâ—esie was stricken with leprosie Iudas was hanged Ananias and Saphira died sodaynly and all this was through their couetousnes beware thou therefore of it He is rather to be compted a valiant man that conquereth his desires then he that ouercometh his enemies If thou doest heape and set riches together thou makest a heape of wood with which thy selfe shall be set a fire like as the phenix is If the phisition forbid the sicke man to eate of that which he moste earnestly desireth he wil be contented to forbeare the same for his healthes sake although he can not certeynly tell that he shall recouer his health thereby or no why wilte not thou then gyue credite vnto almightie God which biddeth thee to beware of couetousnes God like a good phisition prescribed a dyet vnto our father Adam but because he wolde not obserue it nor obey him he loste much good and fell into much euill Obey God who hath care to saue thee and warneth thee to flye away from couetousnes HE THAT VVILL BE LIBErall vnto our Lord Iesus Christ in the person of his poore people shall alvvayes abounde no necessarie thing shal be vvanting vnto hym in this lyfe and in the next lyfe he shall fynde that he hath chaunged his noughtie money for good CHAP. 37. GEVE and you shall haue gyuen vnto you agayne sayeth our Lord. Christ compareth riches vnto thornes which when they be layed vpon a mans bare hande they will not hurte him but if he shut his hande together they will hurt him and draw blood of him and the faster that his hand is shut so much more is the harme that he shall take thereby Riches being in the open hande of the liberall man neuer doth any harme but contrarywise being in the hand of him that shutteth his fiste and will neuer open it to the poore and needie it doth much hurte Happie is he of whom that may be sayed which the scripture reporteth He opened his hande to the needie and to the poore he did not shut his fiste In gyuing to the poore thou doest exchauÌ„ge thy bad money for good If thou doest cut that away from thee which thou hast more then may suffice thee thou shalt grow and increase in vertue lyke vnto the tree that hath his superfluous bowes and sciences cut away He shall neuer wante that gyueth his goodes for Gods sake no more then the meale and the oyle were wantinge to the poore wydow that gaue Elias to eate at his neede and releeued him when he was almost deade for hunger Many doe say if I mighte finde such a one as Elias was I colde willingly bestowe myne almes vpon him but such men doe much deceyue them selues for since they will not gyue vnto Elias maister much lesse wiâ—l they gyue vnto Elias for he that gyueth vnto the poore doth gyue vnto Iesus Christ who sayeth him selfe That which you haue done vnto the leaste of them that haue beleeued in me you haue done vnto me also And if thou wilte gyue no succor vnto Elias maister how wilte thou gyue it vnto Elias Happie is he that hath consideration vpon the poore and needy for our Lorde shall deliuer him in the day of daunger In the day of iudgement thou shalte be examined of thy workes of mercy The poore man God hath prouided to be the medicine of the riche man but the couetous man will none of that medicine to cure his woundes withall Many doe spende their goodes and their welth in making of fayre houses in buying of rich tapestrie and Arras clothes and prouyding them of goodly braue horses for ostentation sake and by this meanes doe they thinke to get them selues fame and renowme But they are much deceyued therein for if they desire to be magnified and extolled men are more likely to spread their fame and glory abrode then walles hanginges or vnreasonable beastes whiche haue no tongues to speake withall That which thou spendest in setting out of vnreasonable creatures for to be commeÌ„ded therefore amongest men gyue it away to the poore and thou shalt be both praysed therefore and loued also For horses and houses can not set forth thy prayse but poore men may well extol thy name Be thou liberall and thou shalt be gratious to God and acceptable amongest men The liberall man hath many frendes and althoughe there be some whiche be vnthaÌ„kefull yet he that gyueth vnto many must needes haue many frendes The couetous man is hated of all men The poore men doe curse hym and his owne adherents doe desire his death And yf he haue any other vyce ioyned vnto his couetousnes O how much is he maligned and spoke◠〈…〉 all men But yf the liberall man be in any blame euerie man wil be glad to couer his faulte and to reprehend thâ—â— that doâ— fynde fault with hym The liberall man doth stand in a noble state and coÌ„dition And many good turnes doth he receyue that is contented hym selfe to doe many He may well be called a happie man on the earth And a much happier thing it is to gyue then to take It is so much better to gyue theÌ„ to be gyuen vnto as it is better to loue theÌ„ to be loued To loue is an action and power of the mynde whence all vertue floweth but to be loued is no action not coÌ„mendation of the partie that is beloued For it happeneth often that many be beloued whiche deserue it not God geueth vnto all folke and receyueth agayne of none and therefore he that geueth is most like vnto god The sonne is the most excellent of all the oâ—â—â—r planetâ—es because it geueth light to all
〈…〉 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
doe that which he commaundeth So in fulfilling of the commauÌ„dements of God â—hou mayest make full accompte that he will gyue him selfe vnto thee to the ende â—hat by thine enioying of him thou maiest â—lwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer â—hee from all thy temptations saying by â—he mouth of SalomoÌ„ That he is the shild â—f them that put their trust in him Dauid â—ut his truste in God and he was holpen Happie is he that putteth his trust in God and feareth nothing the malice of men Happie is he that had no feare in his mynde neyther fell from his hope at all Happie is he whose strength is God hym â—elfe for in the tyme of tribulation his â—ope shall not be vayne Ecclesiasticus â—aith coÌ„sider o ye mortall men and knowe 〈◊〉 for certaine that neuer any trusted in â—ur Lorde and was confounded nor perseuered in his commaundemeÌ„tes and was forsaken The sicke man hath good cause to trust â—n that Phisition for his health that cureth â—ll disseases Our Lord saith the Prophet is he which healeth all thy sickenes and saueth thy lyfe from death He is neare vnto all those that call vpon hym AS GOD DOTH IN GOODnes exceede all other thinges so ought man to loue hym incomparablie abouâ— all other thinges vvhich yf they haue any iote of goodnes in them they haue it by participation of some peece of gods infinite goodnes CHAP. 6. THOV shalt loue God with all thyne hart with all thy soule and with all thy force sayth our Lord for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must forsake but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world Place thy loue in God onlie with out louing thou canst not lyue And seeing then that thou must needes loue bestowe thy loue there where thou mayest fynde most sweetnes delighte Thou oughtest not to commyt so great an offence against the high maiestie of God as to cople together his deuine loue with the loue of these most base and beggerlie thinges of the world As God doth infinitelie exceede all 〈◊〉 creatures so ought our loue to hym â—â—comparablie exceede the loue of all â—â—her thinges VVho ought to gather the â—â—â—te but he that planted the tree sayth â—â—e Apostle VVho planteth a Vyne and â—â—th not of the fruyte thereof And â—â—om oughtest thou to loue but him that â—â—de thee able to loue In hym alone â—â—ghtest thou to put thy loue of whome â—â—ou receyuedst thy power to loue Fly â—â—e corruption of the world make not thy â—â—rt thrawle to the vanitie thereof Take â—â—e loue of God for thy refuge defence This is the verie mountayne that God â—â—d Lot to saue hym selfe aâ— vnlesse he â—â—â—d be burned vp with the fire of Soâ—â—me So thou O Christian soule flie â—â—om the maledictioÌ„ of this world vnlesse â—â—ou wilt be burned vp in the flame of â—orldlie passions Nothing will so easelie make thee 〈◊〉 despise the vanitie of the world as the â—â—ne of God And because thy harte was â—uer throughlie towched with the fire of â—â—ds loue thereof groweth it that thou art â—llen so in loue and hast so great a sauour 〈◊〉 the corruptible goodes of this vnâ—â—ppie worlde All the troubles and cares â—â—at thou arte vexed with proceede hereâ—â— that thou louest not God as thou â—ughtest to doe O that thou mightest but taste a little of â—â—e sweetenes of gods spirite O how easelie woldest thou then despise that whicâ— thou now settest so much by Thou shoâ—â—â—dest not then haue so many cares for vnâ—â— the seruante of God one care is sufficieâ—â— The nature and propertie of loâ—â— is to haue no care aboute any thing 〈◊〉 that which he loueth That is well â—â—â—fied here in this worldly loue where 〈◊〉 shall often see that some one man for 〈◊〉 obteynynge of that thinge which he â—â—â—nestlie loueth maketh no reckenynge 〈◊〉 eyther goodes honor or fame and ofâ—â—â—tymes hasardeth his lyfe therefore 〈◊〉 He putteth all thinges in adueÌ„ture to haâ—â— his will He forgetteth him selfe and eueâ— other thinge for that whiche he deareâ—â— loueth Now yf this fond loue of thingâ— so little woorth the louinge be of suâ—â— force that it taketh from a man the louâ—â— the care of euerie other thing how muâ—â— more shold the loue of God make hym 〈◊〉 be free from all other care eyther of hyâ— selfe or any thing els These superfluous cares which thoâ— takest and the much caring for thy selfâ— maketh it to appeare playne that thoâ— louest not God at all For yf thou diddeâ—â— loue God the onlie care that thou sholdeâ—â— haue aboute the seruing of hym woldeâ—â— occupie thee that thou sholdest haue 〈◊〉 tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ— â—nto God that they forget them selues â—ll other worldlie thinges so as they were â—eputed of worldlie men to be no better â—hen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to â—ake thyne accompte with God and with thyne owne soule so as yf there were â—ot any other thinge in the world for thee â—o doe besydes Thou oughtest to loue God so as yf it might be possible thou â—oldest forget thy selfe in such sorte as â—â—at thou mightest trulie say as the Apoâ—â—le did I lyue not but Iesus Christ liueth 〈◊〉 me Loue not the thinges of this world â—o as to make them the end of thy loue â—ynce all that thou canst loue in this world â—hou shalt fynde to be much more perâ—ectlie in God then in the worlde If thou â—oest loue any thinge because it is bewtiâ—ull why doest not thou loue God who is â—he fountaine of all bewtie And yf goodâ—es be the thinge that our will is fixed on who is better then God There is none good but God alone in his owne nature substance The goodnes of a creature is so farre forth good as it doth participate with some droppe of that greate Sea of gods infinite goodnes Now yf thou doest so much loue any creature for some shew of goodnes that thou perceyuest therein althoughe there be in deede infinite imperfections in it why doest not thou loue God who is essentiallie good of hym selfe and the perfection of all goodnes The lesse materiall substance that there is in bodies so much lighter they be and so much the better disposed to ascend vpward Therefore yf our soules be laden with the loue of earthlie thinges they shall the lesse be able to ascend vp by charitie to God There is perfect loue where there is no disordinate passion and he that doth perfectlie loue God will nothing esteeme the vanities of the earth THE LOVE OF THY NEIGHbour is so ioyned vnto the loue of God that it is vnpossible
to kill hym as many doe which put their owne passions in prisâ—â— for a whyle but they will not kill thâ—â— forthwith It is not sufficient for the 〈◊〉 imprison thy passions in keepinge thâ—â— from going out but thou must kill them as all concupiscence and worldlie desiâ—â— may vtterlie die in thee Many be like the trees in wyntâ—â— which seeme deade to the worlde in 〈◊〉 outward shew but when they be sturâ—â— vp and moued a little then they shew thâ—â— selues by their wordes and answeres 〈◊〉 be such as haue their passions still quick and liuelie in them But because that 〈◊〉 rootes within were left a liue they beginâ— to spring forth agayne assone as the tempâ—tation of sommer cometh vpon them Goâ— sayde vnto Saule because thou hast let hiâ— lyue that was worthie to die thy lyfe shaâ—â— goe for his Thy soule shall die by meanâ—â— of the lyfe which thou gauest vnto thâ— bodie Make reckenyng with thy selfe anâ— see who it is that liueth in thee If the fleâ—â— doe lyue then is the spirite deade Thâ—â— canst not gyue thy selfe to prayer and coâ—â—templation without that thou be first moâ—â—tified before all other thinges thou muâ—â— gyue thy selfe vnto mortification God commaunded that all thoâ—â— beastes sholde be stoned vnto death thâ—â— drew neare vnto the hill where God hym selfe appeared and why deserueth not 〈◊〉 the same punnishement that hauinge hiâ— â—â—astly passions still abiding in him will â—euerthelesse approch vnto the high hill 〈◊〉 contemplation VVhilest our sensuall â—â—ssions reigne in vs then is little diffeâ—â—nce betwixt vs and beastes Thou canst not come to the conâ—â—mplatiue lyfe but that thou must first â—egynne with the actiue lyfe Iacob was â—â—st called Iacob which is as much to say 〈◊〉 a subplanter or one that holdeth anâ—â—her by the heele before that he was calâ—â—d Israell which signifieth one that seeth â—od For thou canst not see God by conâ—â—mplation but if thou doest first plucke â—â—â—ce out of thee by the heeles and cast â—â—â—m cleane away by mortification of thy â—â—lfe Mortification perteyneth to the lyfe â—â—iue First was Lia gyuen vnto Iacob â—hich representeth the actyue lyfe after â—â—at he had serued many yeares for Raâ—â—ell which signified the contemplatiue â—â—fe and althoughe that Rachell be first 〈◊〉 Nobilitie and perfection yet is shee â—â—â—t in generation and knowledge Alâ—â—ough that the contemplatiue lyfe be â—â—tter then the actiue yet first thou must â—â—ceyue and take hold of the actyue lyfe â—hou must first be maried vnto Lia before â—â—ou comest vnto Rachell Mortefie first â—â—y sensualitie and excercyse thy selfe in â—orkes of humilitie Learne to conquere â—â—y selfe and to be abstinent and patient â—â—d to beare all iniuries and so shalt thou come vnto contemplation Daniell and his companions were great absteiners and fasters and very chastâ— withall and by that meanes were theâ— made capable of Gods deuyne reuelatioÌ„â— Many will flie without winges but theâ— profit little because they are not mortâ—â—fied Thou shalt neuer come to the heighâ— of contemplation yf thyne affection 〈◊〉 not free from all thinges that are vndeâ— heauen and so rauished with the loue oâ— God that thou hast gotten the perfecâ— knowledge how to despise thy selfe fâ—â— God The pure loue of God maketh 〈◊〉 spirite simple and so free from all worlâ—â—lie thinges that it may without all payâ—â— and labor flie vp vnto God If thou wert dead to the worlde thâ— worlde wolde be deade to thee also as iâ— was vnto the Apostle Euen as the sea reâ—teyneth those men that be lyuing in it anâ— casteth away those out of it to the shâ—â— which are deade so doth the world honoâ— those that lyue to the worlde and doth those away from it that mortefie them selues for Christ. IT IS MEETE FOR VS TO mortefie and chasten our flesh by absteynyng from meate to the end that vvhen our sensuall appetites be tamed vvee may vvith more ease obey the spirite CHAP. 18. YOV shall die if you will liue accordinge to the flesh saith the Apostle Thou shalt neuer be able to serue the spirite except thou wilt be abstinent and penitent in thy â—yfe The shippe that carieth to greate a â—urthen sincketh therewithall into the â—ottome of the sea if thou doest charge 〈◊〉 bodie with to much meate thou wilt â—â—owne thy soule in the sea of sinne The deuill by eating ouercame our â—â—rst forefathers And the first temptation â—â—at euer he gaue vnto Iob was whilest his â—â—ildren were feastinge together Abstiâ—ence and austeritie of lyfe be both neâ—essarie for our mortification God prouided meate for all other â—yuinge creatures before he prouided any â—â—or man to teach vs how little care wee â—â—olde take in prouiding for our bellie Saint Paule knowinge hym selfe to be an elect vessell chastened his body and yet wee that haue no certentie thereof at all but doe onlie knowe our selues to be sinners lyue in pleasure and delighte Beware you ouerlade not your selues by ouer much eatinge and drinkinge sayth our Lorde Daniell to be the better prepared to receyue the heauenlie consolations fasted three whole weekes together and neither eate breade nor flesh nor dranke wyne whereby he was made worthie to see many visions and reuelations If thou wilt ouercome thyne enemy the beste way for thee is to take his weapons away the weapons that the deuill vseth against thee is thyne owne proper fleshe whosoeuer gyueth him selfe to the pleasure and delight of the body will fall soone into subiection of the deuill Daniell did firste destroye the idoll Bell and after the Dragon that was within the idoll Be thou an aduersarie vnto the idoll of the fleshe and labor against it by abstinence fasting and prayer and thou shalte carrie away the victorie from the deuill nothing doth feare the deuil more nor maketh him faster to flie away from thee then abstinence and austeritie of lyfe and nothing doth gyue him greater courage nor maketh him more bold to tempt thee then thine owne flattering and ouermuch fostering of thy body It is a very follie for thee to thinke that thou shalt lyue chaste if thou leadest thy lyfe in wantonnesse and delicasie take away the superfluitie of thy bodely sustenance which serueth in steede of woode to make the fire withall and thou shalte easely quench the fire of thy sensuall desires Loth who lyued chaste in Sodome and was thereby delyuered from the fire that consumed the Citie yet after because he kepte not well this vertue of temperance but fell to drinking of wyne out of measure he committed incest on the hill with his owne doughters A man shall not be ouercomen by temptations nor burnte in the fire of sensualitie if he will defende him selfe with the shielde of abstinence and although that he ascende vp to the hill of contemplation and be fledde from the world yet yf he be not abstinent he may falle fowlie as Loth did It is greate
the â—sraelites cried vnto God and they were heard They had cryed lykewyse before his death aswell as they did after but he â—arkened not vnto them The good and the bad doe all crye vnto God but God geueth not eare vnto the wordlie people for that they haue not killed the kinge of Egypte whiche is the loue of worldlie things But yf thow doest kil once the loue of the world by by god will heare thee This is the verie force and true effect of loue to haue the to be such as is the thinge that thou louest Thy soule is like vnto waxe which taketh the forme of that whiche is impressed therein That which the seale doth imprinte in it that shalt thou fynde therein If thou impresse therein the loue of worldlie thinges thou must be worldlie but yf thou place heauenlie thinges therein thou shalt be heauenlie thy selfe If thou puttest thy glasse towarde heauen thou shalt fynde heauen fygured thereiâ— and yf thou turnest it toward the earth thou shalt finde the earth figured therein So shalt thou alwayes takâ— that figure whiche thou wilt applie thy selfe vnto and accordinge to that thingâ— which thou louest shall thy selfe be eitheâ— good or euill Nabuchodonozer when he was in louâ— with the world he went aboute the hilles and the wooddes feedinge on grasse like a beast But retorning agayne vnto God by penance he recouered his former image which he had lost before VVhen God created the sonne and the moone and all his other creatures God sayed that they were all good and approued them for such But when he created man he neyther saide that he was good or bad Yet are not those creatures better then man but lesse worthe theÌ„ man because that for his sake they were all created And why did God say of other creatures that they were all good and saide not so of man that was better then they all God paraysed not man neyther called he hym good or euill because he looked that he sholde so worke with his free will that according to that which he sholde chose hym selfe eyther good or euill he shold haue his denomination callinge If thou doest loue that which iâ— good theÌ„ art thou good And yf thou doest loue that which is euill then arte thou euill So man only because he hath his freâ— eleection to take eyther good or euill God wolde firste see both what he wolde â—â—oose and what he wolde loue before he â—â—olde gyue him any addition of dignitie â—â—d then after gyue him his title accorâ—â—ng to his choyse and this power hath â—ot God gyuen to any other of his earthly â—â—eatures but only to man The Apostle S. Paule speaking of a â—ertayne sorte of men sayeth That they â—â—aunged the glorye of the incorruptible â—od into the likenes of a corruptible man 〈◊〉 birdes fowrefooted beastes and of serâ—entes You may hereby beholde what â—â—pressioÌ„s be made in maÌ„s soule through â—â—e loue of these earthly thinges The proper habitacion of the soule 〈◊〉 heauen where they onelie that be perâ—â—cte must inhabite Our conuersation is 〈◊〉 heauen sayth the Apostle The waye to â—â—e riche is to despise worldlie riches It is â—reate riches not to care for riches VVho 〈◊〉 he that hath much euen he that is conâ—â—nted with a little God commaunded the Israelites that â—â—ere sholde no man take away or enioye â—â—y part of the spoyles of Iherico VVheâ—ein was signified vnto vs that wee shold â—ot couet after the mutable treasures of â—is world which is implied in this word â—herico which signifieth mutabilitie or â—hange But as Iosue did burne and conâ—ume with fier both the towne and all the â—iches thereof so sholde wee that be â—aythfull consume with the hot burnyng â—oue of God all the riches and gooddes of this world which a true faythfull maâ—â— should neuer esteeme or set by And whâ—â— so doth otherwyse shal be put to death aâ— Acham was and committed vnto euerlaâ—stinge damnation therefore EARTHLY RICHES OVGHT TO be despised together vvith the desire oâ— them because they are heauie and doe hynder a man that is clyminge vpâ—â— tovvard heauen CHAP. 22. HE that renounceth not all thaâ— he possesseth in this worlde can not be my disciple sayetâ— our Lord. If thou wilt thereâ—fore be the true disciple of Iesus Christ thou must with thyne harte despyse all the transitorie thinges of thiâ— worlde They which folowed Christ dâ—â—â— forsake asmuch as they could desire which folowed hym not Our wil is so vnsatiablâ— in desiringe that he whiche hath moâ—â— thereof is least satisfied and he that caâ— forsake his will forsaketh all thinges Anâ— by that meanes did Saincte Peter forsaâ—â— as much as Alexander could desire By thy contemnynge of these thinges thou findest thy selfe But in the louing oâ— â—hem thou loosest thy selfe Happie is that â—oule that laboureth in the renouncinge â—f all those thinges that the world so much â—mbraceth Dispise thou corruptible thinâ—es to gayne vncorruptible Golde and siluer are not a loade for â—an but a burthen for beastes There is no â—east that carieth a greater loade then he â—ay well beare but the louer of riches â—arieth asmuch as may be layed by any â—eane vpon him Lighten thy burthen â—ast of these false honours from thee and â—hou shalt afterwarde goe with the more â—ase VVhy wilt thou goe so heauelie ladeÌ„â—heÌ„ thou mayest haue helpe of the poore â—an to carrie parte of thy burthen for â—hee Thou mayest goe best when thou art â—nladen And wrestle best when thou art â—aked when thou doest wrestle with the â—iuell naked thou wilt easelie ouercome â—ym but yf thou haue thy clothes vpon â—hy backe for hym to take holde on thou â—ayest easelie be ouerthroweÌ„ Iesus Christ â—ought naked vpon the crosse for thee â—nd yf thou wilt folow hym thou must â—idde from thine hart all loue of temporal â—hinges Ioseph being tempted in Egipt fled â—waye and left his clothes in the handes â—f his persecutor and after he had disâ—hardged hym selfe and cast his outward â—ooddes away he became a greate lorde â—nd ruler in Egipt They that contemne â—iches shald receyue therefore agayne an hundreth tymes as much saith our Lorde There is nothing greate in this worlde but that harte which contemneth greatâ— thinges VVho is poore he that appeareth riche and he that most hath enioyeth leasâ— libertie and with lesse ease doth lifte vp his harte to God Crates the ThebaÌ„ Philosopher despised riches because it hindred his studyinge in Philosophie and doest not thou thinke that they will hynder thee more towarde the gettinge of heauen It is hard for thee to carrie a greate burthen on thy backe although thou walke on the eueÌ„ grounde How much more hard is it for thee then to clyme vp to heauen being laden VVhat busines so euer thou doest goe aboute in this worlde thou wilt as much as thou canst put from thee all such cares that shold hynder thee therein and yet in
the Prophet he called vpoâ— God The more that the waters of thâ— flood did increase so much more was thâ— Arke of Noe lifted vp and the more thâ—â— the children of Israell were afflicted 〈◊〉 Egypt so much more did they increase 〈◊〉 multiplie So the waters of tribulation doâ— lifte vs vpward toward God and by theâ— is our merite increased and grace augâ—mented Take therefore a delight in tribulaâ—tions for it is a vearie readie way for theâ— vnto heauen The first thing that God wrought in the conuersion of S. Paule was to make hym blynd and throw hym downe to the grounde to geue vs thereby to vnderstand that the first begynnyng of 〈◊〉 true seruyng of God cometh by triâ—â—â—â—tion The corne and the chaffe reâ—â—ne both in the floore together Euen 〈◊〉 this worlde are good men and euill â—â—ed together in company But when â—â—ynde of tribulation bloweth vp the â—â—ked are blowen away and scattered â—â—ugh anger and impatience and the â—â—â—d are thereby vnited and ioyned toâ—â—er That which doth hurt vnto euill 〈◊〉 doth good vnto the iust By much beating at last the blacke â—he is turned to be whyte If good men â—â—gather anye spotte of sinne through to â—â—â—h fauor and prosperitie of the world â—â—â—n aduersity cometh it taketh it cleane â—â—â—y from them The chastisemente of 〈◊〉 in this lyfe is like vnto the correctiâ—â—â— of a pitifull father who euer iâ— his â—â—â—ishmente remembreth mercie withall 〈◊〉 the punishment of the nexte worlde is â—â—â—hout all participation of mercie acâ—â—â—ding to that which the Prophet sayde â—o God Thou shalt rule them with thy 〈◊〉 of yron and thou shalt breake them in â—â—ces like vnto the vessels of clay y Choose then rather to be afflicted and persecuted in this worlde seeinge thou mayest by so shorte a suffering gayne thy selfe thereby perpetuall rest in heauen OVR BEINGE OVER CAREFVâ—â— for matters of this vvorld beside it shevveth diffideÌ„ce in gods promâ—â—â— made vnto vs it letteth and hyndâ—â— vs froÌ„ our spirituall exercyses vviâ—â— vvee ought most to attend vnto CHAP. 33. BE not ye carefull for which yow shall eate drinke nor take yow thought for that wâ—â—â—â— yow shall were on 〈◊〉 backs sayth our redeeâ—â— Much vayne carefulnes aboute tempâ—â—â— thinges doth ouerchardge our spiritâ— winges by the which our soule 〈◊〉 flie vp to the contemplation of thiâ— eternall God made man such as he shold be 〈◊〉 to vnderstande and knowe his chiâ—â— good and finall felicitie that by the â—â—â—derstandinge thereof he might loue and by louing of it at the last enioye which he loued froÌ„ the enioying wâ—â—â— of wee be kept by the ouermuch 〈◊〉 and loue of these worldlie thinges If childreÌ„ of Israell had bene carefull aboâ—â— that which they shold haue eaten droâ—â— or worne when they shold haue 〈◊〉 â—â—o the desert they wold neuer haue gone â—â—t of Egipt nor neuer haue entred into â—â—e lande of promyse If thou wilt enter â—â—to the lande of promise thou must cut 〈◊〉 the superfluous cares of these transitoâ—â—e thinges And the greatest parte of those Heâ—â—ewes which were by gods mercie deliâ—â—red from the bondage of Egipt because â—â—ey were to carefull after they were 〈◊〉 men into the desert for their foode and â—â—e prouision for their bellie longing still â—â—ter flesh meate and their olde good fare 〈◊〉 Egipt they died in the wildernes and â—euer obteyned their desire in the entring â—â—to the riche frutefull lande which was â—romysed them Labor thou not for temporall thinges â—nd thou shalt wynne erernal thinges And â—oe not seeke too greedelie after these â—â—sible thinges lest that thou doe loose the â—â—inges inuisible Vnto certeyn men that had so much â—â—re of their owne matters that they forâ—â—t gods causes God hym selfe saide â—ecause ye haue attended with to much â—â—re to your owne howses and haue let â—â—y howse stand desert forsaken thereâ—ore shall not the heauens yeld you any â—ater nor the earth any fruyte It is but â—â—eete iust they should want all thinges â—hich forsake the maker of them for their â—wne worldlie busines God compareth the lyfe of the iust vnto the birdes of the ayre aswell for thâ— little rest they haue and the small suertâ—â— they finde in the earth As also becausâ— their ordinarie abiding is alofte in high places Hereof it is that Christ repreheâ—â—dinge the carefull lyfe of worldlie foâ—â—â— reproueth them by the example of thâ— birde sayinge Beholde the birdes of thâ— ayer they neyther sowe nor reape noâ— gather into their barne and yet our Lordâ— feedeth them A fowle shame it were 〈◊〉 thee to consume thy selfe with the care 〈◊〉 trauayling after this fowle earthly mucâ—â— when thou mayest with the same care gâ—â— the sweete flowers of Paradis VVhâ—â— wronge doest thou vnto thy selfe to weaâ—â— out to tier thy selfe in seeking after thiâ— world when thou mightest with as little trauayle finde out heauen it selfe Euen foâ— the verie honour of thine heaueÌ„lie father thou owghtest not so to doe For this ouâ—â— greate diligence and carefulnes of thâ— sonne doth as it were priuilie repreheâ—â— the necgligeÌ„ce carelesnes of the father aboute the prouision of thinges necessariâ— for his child For wheÌ„ the child doth taâ—â— so much care yt argueth little care in thâ— father Thou canst not therefore without soâ—â— reproofe to thy heauenlie father set thy care thy mynd altogether about theâ—â— temporall thinges as thoughe he had 〈◊〉 care at all to prouyde necessaries for hiâ— children The birdes of the ayre tarrie nâ— â—â—nger vpon the earth theÌ„ their necessitie â—â—forceth them the most of their lyfe they â—â—e spend ordinarelie in the ayre aboue â—nd yf thou wilt escape the daungers of â—is lyfe thou must flie from the earth as â—â—rre as thou canst Thou must seeke by â—â—templation to get vp to heauen yf thou â—ilt keepe thee safe from taking harme on â—â—e earth VVhen God created the birdes and â—â—e fishes he gaue vnto them his benediâ—â—ion but vnto the brute beastes of the â—â—rth he gaue not his blessing at all and he â—â—at will get that blessing which god doth â—â—ue vnto good men must doe his best to â—â—e from all those daungers whiche he â—â—ethe others to perish in For vnto those â—hich lyue disordynatlie on the earth deâ—â—ghting in all earthlie pleasures like vnto â—â—ute beastes God will not gyue his blesâ—â—â—g at all but rather his maledictioÌ„ sayâ—â—ge Goe ye cursed of my father into â—â—erlasting fier which is prepared for â—â—e diuell and his aungells Seeke to lyue like a birde on highe prayer and contemplation putting all â—â—y care vpon God according to the sayâ—â—g of the Apostle saint Peter Put all your â—â—â—e vpon God for he it is that taketh care 〈◊〉 yow all So sayde the prophet I am poâ—â—e and needie but our lord hath care of 〈◊〉 And yf our lord haue care of thee â—ake 〈◊〉 thou too much thought carefulnes for these temporall
worlde lest the pleasant and gorgeous â—hewes thereof so glitter in thyne eyes to â—ake thee blinde that it bring thee thereâ—y at the laste vnto distruction There is â—othing in thyne vnderstanding but that was before in thy senses and when thyne vnderstandinge cometh to drinke at the â—esterne of thy senses the worlde playeth â—acobs part and sticketh there downe cerâ—ayne whyte populer tree wandes of faire â—leasant delightes to beguyle thee withal â—nd to infecte thereby thyne vnderstanding The honors and delightes of this world â—e but lyke vnto flowers that soone fade â—nd are gone and doe not thou thinke that in the worlde which thou seest with thyne eyes there is any fruite or commoditie it is all but vayne fruitles leaues 〈◊〉 the populer tree which neuer beare fruitâ— at all Those fruiteles vanities doth thâ— world offer vnto thy senses and althoughâ— thyne vnderstandinge be well purged yoâ— will thy senses earnestlie labour to spoâ—◠〈◊〉 and defile it againe And as a fayre looking glasse doth easely by often lookinge in 〈◊〉 gather spottes so doth our vnderstanding by euill imaginations gather errors And when our vnderstaÌ„ding is watered at thâ—â—enses with earnest imaginations of vaniâ—â—ies disceytes which the world offred â—s It begynneth to conceyue as Iacobâ—â—heepe did spotted lambes whiche be ouâ—â—orldlie desires whiche bringe foâ—â—â—â—ftâ—rward vniust workes Doe not thou therefore behold 〈◊〉 set thyne eyes vpon such varietie of â—â—â—â—ginations as the world doth make shew 〈◊〉 vnto thee for it is but an exterior appâ—â—â—rance without any sounde substanceâ— deceyueth them that are delighted 〈◊〉 it as little children are deceyued withâ—â— candle that is lighted which when thâ— see and earnestlie beholde they will 〈◊〉 their fingers into it vntill they haue bâ—â—â—ned them in the flame And then they 〈◊〉 out and no bodie can still them Eueâ—â— are worldlie men without iudgement 〈◊〉 vnderstanding deceyued with the apâ—â—â—rance of worldlie bewtie casting thâ—â—â—selues into the fierie flame of the vyces â—nd fowle sinnes thereof findinge their handes emptie and their consciences burnte THERE IS NO CREDITE TO be gyuen to the vvorld in any thinge for all the fayre shevv that it maketh tendeth but to falsehood and fayned flatterie vvhiche doe dravve a man from God doe throvv hym dovvne headlong into the depth of all miseries CHAP. 3. HE doth faynedly humblâ— him selfe and his inwarde partes be full of deceyte sayeth the wyse man Doe not beleeue that which the worlde doth â—ell thee nor doe not thou thinke that it â—eareth any perfecte good will vnto thee â—nder the color of good holesome victuâ—ll it gyueth vnto thee poyson to destroy â—hee Doe not thou gyue any truste vnto the world neyther beleeue it to be thy frend â—or if thou doest gyue it credit and comâ—it thy selfe into his handes it will doe â—y thee as Ioab the cheife captayne of â—auid did by Amazias who imbraced him frendly in his armes and kissed him and secretly the whyle did kill him with his dagger Let it say vnto thee what it will let it gyue thee the counsaile that shall best lyke thee for the tyme yet shalte thou finde all false and full of lyes what so euer it hath tolde thee There were no lesse then foure hundreth false prophets which flattered Achab promising him both lyfe and victorie if he sholde goe to the warre And all this was but to please his fantasie and satisfie his minde All that the worlde doth aduise thee to and what so euer thy false appetites doe gyue thee couÌ„saile to be but mere deceytes to abuse thee withal They wold haue thee to thinke by their false persuasions that in liuing after their counsaile and contynuyng the euill trade that thou art entred into thou shalt haue a solemne victorie here lyue in tryumph in this world ende thy daies in peace and after enioye the lyfe euerlasting But yf thou doest beleeue these lyeng prophets thou shalt die as Achab did most miserablie But thou must harken vnto the Prophete Micheas which must be thyne owne conscience it is that which muste tell thee the trewth and discouer vnto thee all their false lyeng and deceytes But thou hast no liking to gyue any eare thereunto no more then Achab had vnto Micheas because he told hym that which was not agreable to his owne appetite And thou hast no regard vnto thine owne conscieÌ„ce because it telleth thee nothing but the truth which thou art not willing to know It seeketh thy profite but thou hast no delite to heare thereof Thou haddest rather goe out of thy way by folowing of liers to the losse of thy lyfe then to doe well with the prophet of God and lyue without deceyts Thou folowest the world and thyne owne appetites and so goest furth to the battaile there art ouerthrowen loosest thy lyfe These be also those false witnesses which Iesabel brought forth who because they be beleeued doe kill thy sowle Gyue no eare vnto their lyenge except thou meane to be taken captyue in the nettes of their false deceytes All the fayre wordes of this worlde be but false fictions to deceyue thee and to take thee vnprouyded Allthoughe that for the present tyme it sheweth a frendlie face yet in tyme of necessitie thou shalt fynde a bitter enemye of it It will doe by thee as quicksiluer doth by golde whiche allthough it be neuer so fast ioyned vnto yt as soone as it cometh to the fyre it goeth straight away from it and forsaketh it And so will this world play by thee wheÌ„ thou comest into any strayte and that the fire of tribulation beginneth to catch hold of thee it will straight way forsake thee And then shalt thou easelie see what all the vayne glorie of the world is that doth so sodaynlie fayle thee The frendship that the world sheweth thee is but of purpose with his fayre shewes good countenance to deceyue thee And allthoughe it pretend thy good neuer so much for the time it seeketh but thereby occasion the better to ouerthrowe thee Drinke not thou of the sweete milke of his deceytes neyther seeke thou to sleepe in the confidence of his frendship vnlesse thou wilte perish and dye an euill death as Sisara did who committing trust vnto Iahell and feedinge of her dayntie fare was miserably put vnto death by her God sayeth O my people they which doe say vnto thee thou art happie be they which doe deceyue thee If the world will bid thee vnto a feaste and tell thee that those honors riches and pleasures which it profereth thee and setteth before thee be very good and sauory meate for thee to feede vpon yet doe not thou beleeue it excepte thou wilt dye an euill death as that prophete did which for the gyuing of ouer lighte credite vnto the wordes of a false prophete was killed with a lyon going by the way Although it say vnto thee that God commaundeth it and that there is no sinne
thee now and that thou goest heauelie lâ—â—â—den with his vntollerable yoke Yet mayeâ—â— thou shake it of here betyme that it doâ— not more cruellie torment thee her easier VVhen the Israelites wold haue departed out of Egipt Pharao the Prince of darkenes increased their tributes payemeÌ„teâ— and vsed them more cruelâ—ie then before To serue the worlde is a paynefull thing and his conuersation is full of 〈◊〉 and trouble but most displeasant of all 〈◊〉 it when thou arte aboute to departe from it and leaue it altogether It is an euill thing to carrie the burthen of worldly 〈◊〉 nor vpon thy backe and to leaue it by death is worse the sure and the best way therefore is for thee to despise it in 〈◊〉 lyfe Thou canst not here in these worldâ—â— kingdomes transporte any ware from oâ—â— kingdome to a nother without forfeytâ—â—â— if the ware be forbidden to be caried by the lawes and customes of the countryâ— And because that riches honors and vaâ—â—â—ties be wares prohibited thou must 〈◊〉 presume to carry them with thee into thy heauenlie region least thou falle into daunger of the penaltie prouided and appointed by the greate kinge of heauen It is best therefore for thee to resigne theÌ„ vp and to forsake them The greate and mightie men of the world ought much to feare that rigorous examination which they shal be brought vnto when they shal be spoyled of all that they loued so dearelie here Iob saith They are exalted a little while but they shall reigne no longer they shal be brought lowe agayne and taken away with all that they had and they shal be cut downe like the cares of corne They be exalted vnto honours dignities but how endureth that glorie whiche is so soone gone away agayne when death shal come who with his cruell hooke as Iob sayth shall cut them downe as corne is cut in the field The grayne that is good shal be saued and brought into the granier of heauen the chaffe which be the wicked men and is nothing worth after it is well fanned and tryed from the corne shal be cast away into the fornace of hell No man can tell what the sorowe of worldlie men shal be when they shall forsake the world If such then shal be their payne trouble leaue thou the vanities of this world with a good will doe away from the all worldlie affection so shalt thou cut froÌ„â—hee many troubles and vexations THE VVORLD VSETH TO gyue in recompence of long payneful seruice short and false ioyes and at lasâ— revvardeth them vvith the fier of hell and therefore it ought to be fled froâ— and God allmightie to be folovved vvho for small seruice and little trauayle vvill gyue good and euerlastingâ— revvardes CHAP. 19. THEY rendered me euiâ— for good made my soâ—â— barrayne sayth Dauid 〈◊〉 is a most miserable and dâ—lorous lyfe to serue the worlde which is so vngratefull and forgetfull And it is a wretchâ—â— estate that a man is in when he forsakeâ—â— the truth and foloweth after falsehood And doth choose short transitorie thingâ— and leaueth those thinges which be dâ—â—â—ble and permanent The world doth vse 〈◊〉 gyue for thinges onlie appearinge gooâ— the euerlasting paynes of hell And Goâ— for small paynes doth gyue glorie eueâ—â—lasting For a short and a false ioye the â—oâ—â— rewardeth his seruantes with intollerablâ— tormentes and God for smal paynes taken for his sake here in this lyfe maketh his seruantes partakers of ioye which neuer shall haue ende For a litle welth and honor which the worlde doth lende vnto his seruantes here for a shorte tyme it rewardeth them with pouertie and shame perpetuall for euer and God for a few dayes well and paynefully spente in his seruice here doth gyue in full satisfaction to his seruantes therefore infinite ioy and treasure and honor that euer shall endure Is it not better then to serue God and to enioy afterward eternall blisse then to serue this corruptible worlde and after be tormented for euer It is better surely in this lyfe neuer to tast of these short delightes of the world then by carrying of them hence to burne with them euerlastinglie in hell It is better to lyue well here in the obedieÌ„ce of God then to leade an euill lyfe in seruinge of the world who will shamefullie afterward lay in thy dishe the small apparant pleasures which it bestowed on thee here that it may with the better color cast thee after into hell fier God commaundeth thinges that be most easie and the world neuer commaundeth any thinge but that which is most difficult and harde God commaundeth vs to forgyue iniuries the world biddeth vs to reuenge them Much payne doe wee take in reuenginge vs of our enemyes whereas in the folowinge of Christ wee shold saue all that payne VVhy then haddest thou rather serue the worlde with payne and labor then serue God with easâ— and pleasure By seruing of God thou hast two glories and by seruing the world thou hast two helles VVhen the world telleth thee that thou must seeke out for riches and honor doth it not inuite thee vnto greate trouble If the payne which thou bestoweâ—â— for the world thou woldest willinglie bestow for Christes sake thou sholdest lyue pleasantlie and contentedlie here in this lyfe and in the other thou sholdest lyuâ— blessedlie for euer No one man will serue another without reward but will first agree with his maister before he enter into his howse to serue hym Before thou doest enter into the seruice of the world and takest his heauie burthen on thy sholders make first thy bargayne with it and see what thou shalt haue for thy paynes Thou sholdest aske the deuill the world and the flesh the rewarde that they will gyue thee in recompence of all thy paynes taking in their seruice seeing thou determinest to forsake heauen for them thou must not leaue a great rewarde except thou mayest be sure of a greater Of the flesh sayeth S. Paule thou shalt reape nothinge but corruption If thou lookest to the payment that the deuill maketh to those that be his thou shalt find â—t to be nothing but torments And yf thou makest reckenyng with the world thou â—halt finde that his seruantes be soone forâ—otten Truly all thy harme groweth of this â—hat thou wilt not make thy bargayne well â—eforehande with these tyraÌ„tes which vse â—o promyse much and to performe little Meddle not with them before thou hast â—greed with them see first what payment â—hou shalt haue There did neuer yet any â—erue the world but that was sorie thereâ—ore at last It wolde be continually serued â—ere and yet after all the seruice done it maketh his seruaÌ„ts eyther starue for hunger or els with stripes driueth theÌ„ naked â—ut of his doores If thou doest serue it â—hou shalt be sure of greuous passioÌ„s here â—nd no comforte when thou art hence And if thou doest serue Iesus
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
and that they doe stand stocke still whilest others doe goe on a pace towards death If death doe come vpon a sodayne and doe carrye anye man awaye with hym neuer say that he playeth the traytor with hym since that he hath longe agoe proclaymed hym selfe for an open enemye to vs all And it is a playne token that he neuer meaneth to make a perfect peace that euerie day is killinge some one or other So that yf he doe take thee vnprouided the fault must needes be thyne seeing he threateneth thee daylie and thou wilt neuer beware Thou must still looke for hym and thinke of hym as of one that were present with thee and so shall he neuer catche thee like a traytor by treason If thou considerest well of death thou wilt lyue with some feare in thy lyfe They which goe throughe the fieldes when they be couered with snowe their eyes doe so dasell that they can skant see any thing when they be entred into their house and therefore were it greate perill for them to come into any place where daunger were Euen so the glisteringe brightnes of this worldlie prosperitie doth so dymme the eyes of worldlie men that haue passed through it that when they once enter into the nexte lyfe through the passage of death they can see nothing but blindly runne into the pit of perdition Into such confusion doe these worldlings runne through their ouermuch delighting in worldly pleasures and the little consideration of their owne estates and conditions and no maruayle is it that they doe then feele pouertie which lyued before in welth ouer wantonly and that they doe taste of sorowe after they be deade which in their lyfe tooke all their fill of pleasure and worldly vanitie It is but meete that he which in his lyfe forgetteth him selfe sholde when he dyeth forget God also at that tyme the worldly man can haue no full sighte of his owne saluation by reason of the glistering lighte of this false deceyuable worlde which doth so dimme his eyes The remedy that such a one hath is first to sit without at the dore of his house and there looke well about him and settle firmelie his eye sight agayne And when he hath shaken of the dymnes of his sight whiche the earnest beholdinge of those shyning visible thinges did dasell his eyes withall then may he safelie enter into his house neuer indaunger him selfe at all After this manner in this lyfe must thou behold death considering what the glorie of this worlde is worth and the vayne honors and riches thereof Elias stode at the dore of his little cabine where he did still meditate and contemplate vpon celestiall thinges And here in the contemplation of death shalt thou see like an other Elias how the furie of gods wrath doth consume all these worldlie thinges and bringeth them to an end And here shalt thou further see allso as Elias did how that God is not in the flamynge fire of these disordinate desires of the world neyther in the honors nor the statelie dignities thereof The fire and the wynde allso passed away a pace before Elias and so doe all worldlie honors pleasure and prosperitie passe away in hast and doe neuer stay Thinke earnestlie on death and consider the vanities of this lyfe that by the despisinge of this short and deceyuable lyfe thou mayest get the eternall and true happie lyfe HOVV GOD SENDETH tribulation vnto man to conquer pryde in hym vvhich is the begynnynge and roote of all his miserie and doth accompany hym that is subiect vnto it i◠〈◊〉 his actions and thoughtes CHAP. 34. ALL that is in the worâ—â— sayth Saincte Iohn eythâ—â— it is the desire or longing 〈◊〉 the eies or the concupisceÌ„â—â— of the flesh or pride of lyfâ— These be the three square battailes wiâ—â— the which the world doth fight against vâ— These be the three armyes that the Chaldeans made for the ouerthrowing of hoâ—y Iob. VVith honors riches and with pleaâ—sures doth the worlde assaulte all thosâ— which are borne to be souldiers in thâ— fielde of this lyfe but pride amongest thâ— reste doth rush in with most violence anâ— indaunger most the soule of man For thâ— roote of all euil is pride saith the wise maâ— If thou wilt gyue thy selfe vnto God flie from the pride of the harte for Goâ— resisteth the prowde harted and vnto thâ— humble doth he gyue his grace Thâ— waters of gods grace doe passe away froâ— â—he mountaynes of the vayne and highe mynded people and doth runne into the valleys of them that be humble and meeke spirited Doe but consider who thou art and â—hou shalt see how little cause thou hast to â—e proude Thou shalt finde thy concepâ—ion to be synne thy birth miserie thy â—yfe payne and thy death anguysh and torâ—ent Almightie God to tame and subdue â—y pride withall hath so ordeyned that â—â—ou sholdest be vexed here in this lyfe â—ith the most vyle and simple creatures of â—is making such as he sent to plague the â—giptians withall as gnattes and frogges â—â—d other small vermyne to the end that â—â—ou mightest knowe how much without 〈◊〉 reason thou arte proude when thou art â—biect to the molestation and offence of 〈◊〉 small and simple thinges Doe not thou proudelie esteeme and â—ake accompte of thy vertues by compaâ—â—ng and conferring them with the defects 〈◊〉 faultes of other men but humblie looke â—â—on thyne owne defectes and consider â—ithall the vertues of thy neighbours If â—â—ou doest lay thyne owne faultes before â—â—yne eyes and the vertues of thy neighâ—â—urs withall thou shalt happelie fynde â—y selfe to be a synner thy neighbour Saincte Be not like vnto the proude â—arisâ—y that reckened vp his owne verâ—es and the Publicans faultes Tell rather thyne owne faultes let other men haâ— the care to tell of thy vertues Be not proude nor highe mynded lest thou doe falle into the most rigorouâ— punnyshement of God for the same Moâ—â— is waxen proude sayth God Thou hast not in thee whereof to be proude but rather deseruest shame and confusion Looke a little into thy selfe and beholde within thee what thou art Thou arteâ— vyle woorme of the earth and a deâ—â—â— full of filth and abhomination Remember that thou art but earth shalt turne into Ashes Moyses threw vp ashes into the ayre and ther folowed after it a greaâ—â— plague amongest the Egiptians And yâ— thou being but ashes doest lifte vp and extol thy selfe by pride thou shalt be puâ—â—nished also as they were Because that Naâ—buchodonoser did aduaunce hym selfe by pride he was depriued of his kingdome Thou canst not by any faulte so much resemble the deuill as by pride The deâ—uill hath a particuler domynion ouer thâ— proude man accordinge to the sayinge oâ— Iob. There is he prince ouer the childreâ— of pride To cure this greate sinne of pridâ— God hym selfe came humblie hether 〈◊〉 the earth Pride is the begynninge of eueriâ—