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.
furtherance 〈◊〉 meanes of any helpe that doth arise to you by 〈◊〉 small paynes taken herein I praye you of your â—â—aritie that for my paynes you vvill afforde 〈◊〉 parte of your prayers and by your intercesâ—â—â— intreate for mee at goods handes that vvhiâ—â— I seeke to carrie a candle to gyue others light I vvalke not in darkenes my selfe and lose 〈◊〉 comforte of that vvhich I procure to get for othâ—â— folke but that if I chaunce to trippe or stomble 〈◊〉 my vvay as God knovveth I doe full ofte yet 〈◊〉 may the sooner by your good healpe recouer mâ— selfe agayne and escape the euerlastinge ruyne 〈◊〉 my soule so as at the last after these hard stormeâ— be past I may by gods mercie be receyued to somâ— peece of his glory Fare ye vvell God send yoâ— the assistance of his holie spirite to conduct you 〈◊〉 the ende of your vvell begonne iourney Amen From the prison Aprilis 7. Anno domini 1584 nost capt 7. Your faythfull vvellvviller and true frende in Christ Iesu. G. C. OF THE DESPIsinge the vanitie of the vvorlde The first parte â—ovv that vve can neither tast of God nor enioye any spirituall delighte and diuine comforte yf first vve despise not the vvorld and the Pleasures therof CHAP. 1. NO man can serue twoe maisters saith Christ our Sauiour The comfort that is of God is sweete and delectable but this is not for all men but for those onelie whiche deâ—ise the vanities of the worlde It is imâ—ossible to tast of God and to loue disâ—â—dinatâ—ie the thinges of this lyfe All men â—â—ulde gladlie enioye the sweete conuerâ—ion of our Lorde but few there be that â—ll forgoe their owne commodities and â—â—linglie despise the earthlye delightes They desyre greatlie to haue the inward comforte of the soule but with all they desyre to satisfie their owne appetites But yf thou wilt folowe Christ thou must denye thy selfe Thou must withdrawe thy selfe from the world yf thou thinkest to enioye God for God and the world be contrarie they haue nothinge common betwixte them neyther maye they inhabite together caâ—â— of therfore the loue of the worlde yf thou wilt that God shall haue accesse to thy soule Neyther mayest thou fullie tast oâ— the sweetenes of God vntill thou doesâ— fynde that the pleasures of the world be waxen bitter vnto the and vnpleasant And when thou shalt accompte of thesâ— wordlie thinges to be harde and harshe of tast then shalt thou fynde thy soule disposed to receyue the inward comfortâ— of Iesus Christ. For as it is vnpossible foâ— the with one eie to looke vpward to heâ—â—uen and with the other to looke downewarde to the earth so is it against reasoâ— to haue thyne affections here on thesâ— earthlie thinges and enioye withall thâ— spirituall coÌ„fortes of heauen If thou wilâ— enioye God it is necessarie for the to deâ—pryue thy selfe of all kynde of wordlie 〈◊〉 sensuall comforte That comforte which cometh from man must needes be vile anâ— of no accoÌ„pte since it hyndreth the comâ—forte whiche cometh from God Thou must not seeke for God in the pleâ—â—sant fieldes nor in delightsome gardeins neyther in the pleasures of this worlde Synce Moyses one so deare vnto hym founde hym out amongest the thorney busshes of harde pennance and sharpenes of lyfe Therefore doe those worldlinges neuer deserue to fynde hym that doe not seeke hym any where but amongest pleasures and delightes But flie from all worldlie comforte asmuch as thou mayest and then shalt thou be refresshed at gods owne hande Dispatch all worldlie care froÌ„ thy soule to the intent that their maye be place for the loue of God to rest therein where it maye be suerlie planted and take fast rootinge God would not permitte that his holye Arke the idole Dagon should haue both one Aulter And allthoughe the Philistines did earnestlie labour to haue it so yet could they neuer bring it to passe that they might both abide together God will not that the Idole of vice whiche thou doest adore should haue any place there where as his diuine person remayneth he coÌ„senteth not that the world and he shoulde be adored together And therefore yf thou wilt loue God as thou oughtest to doe thou must not sett by the glorie of this worlde God neuer appeared vnto Moyses whilest he remayned in Egipte no more owghtest thou to haue any hope of seeing hym whilest thou â—iuest in darkenes of the world Refuse the Pallace of Pharao despising the honours vanities in whiche thou liuest that thou mayest finde in the desert of solitarie lyfe as Moyses did the helpe of God and his spirituall comfortes VVhilest the flesh pottes of Egipte doe sauour well in thy mouth thou shalt neuer tast of the heauenlie manna Thy stomack being full of nawghtie humours thou canst neuer receyue the precious foode of heauen Despise from the bottome of thyne harte all that is delightfull here vnder heauen And thou shalt easelie make thy soule thereby to mounte aboue the heauens to receyue the ioyes thereof Many be desirous to haue respect vnto both And geuing them selues vnto God doe yet reserue their wordlie commodities still to them selues Let it not be greuous vnto the to seperate thy selfe from thy frendes and kynnesfolke when they doe gyue the any impediment toward the waye to heauen For God reuealeth not his hidden secrettes vnto thy sowle in the presence of other witnesses neyther will he be conuersante with hym that is vnquyet and is occupyed aboute wordlie busines There is none beloued of the worlde but he that is dryuen away froÌ„ Christ And there is none that is beloued of Christ but he whome the worlde despiseth Thou canst not perfectlie loue God but yf thou doe first despise thy selfe and the worlde for God And by this mayest thou knowe whether thou louest God yf thou coÌ„ferre the loue that thou bearest hym with the loue thou bearest to the world for so much the more as thou louest God so much the lesse shalt thou esteeme the worlde Our Lorde will not haue our hart deuided nor parted in peeces but will haue it whole to hym selfe And therfore that thou mayest not lose a thing of so great a price esteme but lightly these traÌ„sitorie things And this is the readie way to get the perfect coÌ„fort of spirit THAT PERFECT PEACE IS not fovvnd but of the humble meeke mynde vvhiche is not gotten but by mortification of our ovvne vvilles and by voluÌ„tarie suffering of vvordlie paine and tribulatioÌ„ for the loue of Christ. CHAP. 2. I LEAVE vnto yow peace I gyue you my peace saythe our Lord as long as you shall serue the worlde you shall allwayes lyue in debate and contention The loue of carnall thinges is follie which hindreth vs of thinges spirituall The louers of the world doe lyue in continuall torment The world still runnethe aboute like a wheele and in the furie of his turninge slayeth them that loue
thou desiâ—est to haue them maintayne a good opiâ—ion of the. Oh that thou wouldest desire â—ought els but to please God and to fulfill â—â—s holie will and then should all thinges â—oe well with the Oh how litle accompte â—ouldest thou then make of these wordes â—hiche doe now so much woorke with in â—ee Labour to content none but hym alone and then shalt thou lyue quiet and contented Nothinge shall then offend the but that whiche shall offend hym nor any thinge delighte the but that whiche delighteth hym And so shalt thou be coÌ„forted contynuallie in puritie of conscience It is meere vanitie for the to make accompte of the fonde rashe iudgementes of men yf it stande well betweene God and the. There haue bene many whiche the worlde hath made vearie muche of who now doe lye full lowe in hell And diuers other there are whiche haue bene taken for fooles that doe enioye the euerlasting glorie of heaueÌ„ And since it is thus neuer take thou any glorie in the prayse of men allthoughe they commende the neuer so muche neither doe thou dispayre or mistrust thy selfe for any euill opinion the world hath of thee If they commend thee worthelie for that good whiche is in thee be not thou prowde therof for if they saw such secret defectes in thee as thou findest in thy selfe they would coÌ„mend theâ— nothing at all And yf they doe prayse theâ— for these vertues whiche thou haste not procure to haue theÌ„ that the world be noâ— deceyued in the. And yf they haue causâ— in truth to murmure against thee seekâ— thou to ameÌ„de thy selfe And if they iudgâ— amisse of the thou must remember thâ—â— they are but men and that muche harmâ— they caÌ„not doe the but rather some gooâ— if thou haue patieÌ„ce withall If Allmightie God would aske the opinion of men and haue a consultacion with them before he eyther call thee to heauen or condemne the to hell It were good pollicie then for thee to currie fauour with them and seke to be esteemed for a vearie Saint amongest them But synce he will haue â—he alone face to face before him And thy soule and he shall enter into accompte together of all matters it is but vearie vaniâ—ie to make accompte of the iudgementes â—f men to desire to haue their prayses â—or God meaneth not to take their opiâ—ioÌ„ in the matter neither shall any questioÌ„â—e asked them of the for they haue no â—oyce therein at all And allthoughe they â—ake their pleasures in talkinge of the yet â—s not God directed by their sayinges but â—y that vhich he shall fynd in thyne owne â—onscience VVhat woulde it auayle thee â—efore God yf all the worlde shoulde saye â—hou wert a Saincte and deseruedest gloâ—ie And God hym selfe that is onelie to â—udge thee doth fynde the with a spotted â—oÌ„science And lykewyse yf all the world â—hould coÌ„demne the yf thou be founde to â—e gods frende what can their reprobaâ—â—oÌ„ doe the harme Not he whome they reâ—roue is reproued before God nor all that â—â—ey doe allow is accepted before God Their iudgementes be vaine they know â—ot the hartes nor the deserts of meÌ„ They â—â—n not enter into the soule of man and therefore they are most coÌ„menlie deceyued They them selues gyue not grace and therefore they can gyue no glorie neither resteth it in their power eyther to condemne the or to saue the. And yf all the men in the worlde were thy frendes they shall neuer be able to prolonge thy lyfe for one hower no more shall they be able to delyuer thee from the rigorous iudgemeÌ„ts of God Oh how much better will it be for the in the hower of thy death to haue God for thy frende then to spend thy whole lyfe in seekinge to please the kinges and Princes of the earth who thoughe they doe loue the neuer so muche shall not aâ— that tyme be able to doe any thinge for the. This councell will I here gyue the. Doe not take any greefe yf in doeing thy duetie the worlde doth murmure against the neither take thou any payne to please the worlde to wynne thereby their prayse agayne for all this is but vanitie and losse of tyme. But rather lifte vp thyne harte to God and with all thy force procure to please and to content hym alone and shuâ— vp all thy senses from hearing and harkeninge after the vayne blastes of this vnhappie worlde SINCE EVERIE ONE OF VS must be iudged by God hym selfe vvho is the onlie searcher of harts vve ought not to make any reckenynge of mens vvordes but labour to haue a cleare conscience before hym CHAP. 8. I MAKE but small accompte to be iudged of you sayth Saincte Paule for he that must iudge me is God hym selfe Iudge not before the tyme vntill our Lorde doe come who wil lighteÌ„ the secrettes that are hidden in darkenes will make manifest â—he inward parte of our harts then shall euerie one receiue his praise at gods haÌ„de This sayde Sainte Paule in the contemnynge of the sayinges and opinioÌ„s of men God knoweth the hartes and seeth what euerie one is At the hower of death it will appeare who is good and who is euill we neede not care for the iudgementes of men Let vs seeke how to please God oneâ—y Those which doe runne at Tilte to breake their staues doe make no accoÌ„pte of the prayse or disprayse of the ignorante peoples iudgementes which doe looke on They respect onely the iudgement of those which are to geue the pryces to the beste runner Euen so oughtest thou to neclecte the prayse or disprayse of men and onely seeke to haue all thy care in pleasinge of God that must iudge thee If thou doe trauayle and take payne here iâ— is he which seeth all and of his owne hande shalte thou receaue thy rewarde Loue thou the veritie and not the sayings of men who are for the most part moued eyther with loue or with hatred not coÌ„sidering what is in maÌ„ worthie eyther to be loued or mislyked Be not thou trowbled nor take any greefe thereof at all that some folke haue of thee an euill opinion Arte thou better then Iesus Christ Reade in the Ghospell and thou shalt find that some called him a deceauer of the people some a Samaritane and one that was possessed with the deuill Some sayde that he was not a man of God since that he kept not the feast dayes Other answered agayne how coulde he doe so many miracles being a sinner In so much that S. Iohn sayth There was there-vppon a great scisme and diuision amongest them Now yf of our Sauiour him selfe who was all holines and goodnes there were so many opinions of men why art thou so prowde that heing so full of so many and sundrie kyndes of imperfectioÌ„s wouldest yet that euerie one shoulde allowe of thy doinges coÌ„mend thee If of our most innoceÌ„t Lord there were so many thoughtes 〈◊〉 men why wouldest thou
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
lodging in hell and so canst not come at all to rest thee in thyne owne lodginge which is heauen toward which thou wert walkinge Get thee therefore aboute thy busines betyme doe thy pennance here whilest thou hast tyme and place that thou mayest after rest at ease in thyne owne howse and not be taken tardie by the way as thou art goinge A MAN OVVGHT TO CONuert hym selfe to God and to doe pennance vvhile he is in health and not differre the doinge of yt vntill the hovver of death for at that tyme pennance is many tymes vnprofitable CHAP. 39. THIS is the tyme that is acceptable to God these be the dayes of saluation In all thinges let vs behaue our selues as the seruantes of God in much patience in tribulatioÌ„ necessities and afflictions This sayde the Apostle to the Corinthians In the time therfore of thyne health and best lust turne thy selfe vnto God for when the great floodds of water do coÌ„passe thee aboute on euerie side that is to saye when the stormes of greate sorowes shall come vpon thee and the feare of death be present with thee thou shalt not for feare be able to make thy conuersion perfect The prophet saith They that haue in their lyfe tyme gone farre of from God shall not at their death draw neare vnto hym And the Prophet Isay sayth In the tyme that was acceptable to me I haue heard thee and in the tyme that thou wast to worke thy saluation in I haue gyuen thee my help The tyme of workinge of thy saluation is here in the state of this present lyfe VVhich tyme thou must not let passe awaye from thee for thoughe it be shorte yet mayest thou merite eternall rest thereby euerie thinge hath his tyme. There is a tyme to laughe and a tyme to wepe The tyme of wepinge and doinge of pennance is here in this lyfe The tyme of ioye cometh after this lyfe which thou doest seeke after and coÌ„tritioÌ„ of thy sinnes which thou knowest to be a thing so necessarie to get thy saluatioÌ„ by proceedeth from the loue of God which thou mayest not well looke for at the hower of thy death yf thou haue offended God all the tyme of thy lyfe Allthoughe that a man at that tyme doe wepe neuer so much it is to be thought that he doth it rather for the feare of hell then for the loue of God which feare is not enough to iustifie a sinner and therefore is pennaÌ„ce at that tyme for the most parte vnprofitable He that loued not God wheÌ„ he had his owne free dispositioÌ„ of hym selfe to loue hym much lesse will he loue bym when he is in great sorowe and affliction hath the feare of death and hell stille present with hym The passions of malancholie doe more strongelie worke in the mynde of a man then doe those which doe come of any pleasant or delectable cause Now yf a short delectation doth hynder the vse of reason much more will then an extreme sorowe confounde the iudgemente and amongest all other sorowes the sorow of death is most stronge terrible the feare whereof will so darken reason within thee that thou shalt not then turne thee vnto God wheÌ„ thou hast serued the world all thy lyfe before Thyne vnderstanding can neuer behold two obiectes perfectlie at one tyme and then shall sorow so make thee to shake to tremble that thou shalt scarse once lift vp thyne harte to God The wiseman sayth It is not in mans power to retayne his spirite within hym neyther hath he the day of his death in his owne handes The habite or custome of a thing is such a kynde of qualitie as hardlie is put away from a man And then shall thyne euill custome drawe thee on the one syde and greuous temptations shall moue thee on the other syde and then shall thine aduersarye be most busie aboute thee knowing well that yf he loose thee at that tyme he is neuer lyke to lay holde on thee agayne And therefore maketh he his fiersest assaults at that tyme so as those whome he hath often gyuen ouer in their lyfe tyme he hath sought earnestlie to wynne againe at the hower of their death whome yf he doe gayne then he is â—uer of theâ— for euer after And such kynde of of temptatioÌ„s seemed in coÌ„paraison nothing at all And yf thou couldest not in the tyme of thy best health and strength resist his small temptations how wilt thou beinge weake and feeble withstande so fearce greeuous temptatioÌ„s VVhat hope mayest thou haue of wynnynge when thy selfe art most weake and thyne enemy most stronge VVhen thou art in health and in good state of bodie wilt thou refuse to enter into the field against thyne enemye and after comme to offer thy selfe into the listes against hym being all feeble and full of sorow and heauines Now since thou knowest not but that thou mayest be broughte into that case to morowe folow my councell and straight wayes without delay goe aboute to doe pennance and to be sorie for thy synnes King Dauid saide to God hym selfe In death who shall remember thee O lord He aunswereth agayne saying He that liueth shall confesse prayse thee O lord not he that is dyeng but he that is liuing shall remember thee O my God Heare what the wyseman sayeth Remember thy creator in the tyme of thy yowth before that the sonne of thyne vnderstandinge be darkened and the starres of thy senses be decayed It seemeth often that such mens pennance is but false and fayned for that they be seene soone after their recouerie to returne to those faults which they were accustomed to before And to reuenge them of such iniuries and offences as they haue pardoned and forgyuen before And yf the intent of their pennance had bene perfect and good they wold neuer haue returned so easelie to their euill customes agayne Necessitie inforceth such vnto vertue If thou forsake not synne vntill thou canst synne no longer then doth synne forsake thee and not thou yt VVhen the marchant throweth his goods ouer bord into the Sea he throweth them away of necessitie to saue hym selfe but when the storme is past he seeketh how to get his goodes agayne Neither wold he euer haue cast them away yf he had not bene indaÌ„gered by theÌ„ Sucâ— kind of noble liberalitie haue those men bene likewise constrayned to vse at their death who haue had their harte in seruile subiection vnto the worlde all their whole lyfe It seemeth a thing halfe impossible that a worldlie man standinge vpon the poynt to dye shold more thinke vpoÌ„ God theâ— vpon hell If thou haue Iudgement thou wilt soone perceyue the errour wherein thou liuest by prolonging of thy penance Amongest all vanities that is one of the greatest to differre pennance vnto the vearie last hower And he that doth not his penance forthwith doth put it of vnto the last hower for what knoweth he
in bearinge this heauie yoke of the world so much more art thou in daunger to be lost and to perish It is good for thee to knowe what a heauie burthen thou cariest that thou mayest cast it of and take vpon thee the sweete yoke of Iesus Christ. HE SHEVVETH HOVV there is no pleasaÌ„ter nor svveeter thing then the yoke of Iesus Christ and that it is easie and light of cariage to those that doe loue hym because he helpethe to beare parte of the burthen vvith theÌ„ CHAP. 12. MY yoke is sweete and my burtheÌ„ easie and light sayth our lord The yoke of Christ is sweete vnto them that doe loue hym It is heauie to them that be but luke warme and vearie bitter it is to them that are proude of harte But it is easie to them that are meeke and pleasant to those that are humble Our sweete Iesu worketh all thinges sweetely and euerie vertue hath his good and coÌ„moditie ioyned vnto it which doth comfort hym that doth exercyse it And in euerie aduersitie it is comforte to haue company And to the afflicted Iesus christ is allwayes a present companyon And he that taketh his yoke on his sholders can neuer lyue without comforts The holie lawe of our Lord is called a yoke because a yoke is allwayes carried by two and yf thou doe willinglie submit thy selfe to the yoke of Christ thou goâ—â—â— not alone for Christ hym selfe goeth with thee and helpeth thee to beare a parte of thy burthen In all afflictions that thou bearest for Christ thou shalt be sure to haue hym present with thee to help thee The lesser oxe beareth allwayes the heauiest end of the yoke Now then Christ being the least and the moste humble of all men the yoke must needes lie heauiest vpon hym and then must thy parte be the lighter in as much as Christ taketh vpon hym the heauier parte The yoke that hym selfe bare was vearie heauie to hym whereby ours is made much the easier and through his greate burthen groweth our greate ease VVhat couldest thou deuyse to doe for Christ but that he hath done much more for thee And that much easeth the burthen of the seruante when he considereth how much his innocente maister Christ did beare before for him As much as the mercie and benignitie of Christ exceedeth all other mens so much is the burthen of Christ lighter then any other mans it is a burthen to a man to be without this yoke and an ease for to haue it The yoke of Christ doth not onely not lade a man but maketh him the more light Although that the birde hauing her winges vpon her hath by so much as the waighte of her fethers doth come vnto a burthen of them yet these winges of hers make her nothing the heuier but she is made lighter by them then if she were without them The wayghte of the holy yoke of our Lorde maketh that a man is not slouthfull but diligent it maketh not â— man dull heauie nor dumpish but lighte â—oyfull and quicke They be neither slaues nor bondmen which be vnder that yoke seeing they that doe submytt them selues thereunto be they onelie which doe get the true libertie and dominion of spirite The paynefull way of pennance is made sweete and easie by going in the coÌ„pany of Iesus Christ. In the tribulations which thou shalt suffer for Christ thou shalt be sure to fynde comfortable consolations The prophet sayeth Thou shalt eate the labors of thy handes He saytâ— not that thou shalt eate the fruyte of thy labors but the labors them selues for the seruante of God shall not onlie enioye felicitie which is the fruyte of his labors but he shall also in his labors mainteyne hym selfe in this lyfe with the pleasaÌ„t tast and sweete sauour that his sowle shall receyue in those tribulations which he suffreth for Christes sake Gods goodnes is greate which senâ—eth vnto his which lyue here in this place of bannyshement amongest so many trowbles and aduersities quietnes and comfort The teares of those which doe pray are more pleasant sweete then the lawghers of worldlie folke and one droppe of the sweetenes of this spirite is more delectable then all the pleasures and consolations of this world The sowle is more fed with the comforts of heauen then with all the pleasures that the world can gyue The delights be infinite and vnspeakeable which the seruants of Iesus Christ doe finde in their sharpe afflictioÌ„s Sweete flowers doe ofte growe amongest thornes VVordlie men haue an euill opinion of the yoke of Christ and doe take the way to heauen to be verie noysome They gyue witnes of that which they knowe not And condemne the way that they neuer walked in A blinde man may euill iudge of colors All holy men before vs haue gyâ—â—â— vs aduyse and by their written bookes haue commended vnto vs how pleasanâ—â— and delectable a worke it is for to serue Christ. And better credite is herein to be gyuen to those which haue caried the yoke them selues then vnto those which neuer tooke it in hande Neuer any maâ— yet tooke this yoke vpon him but that 〈◊〉 spake well of it and he that hath bene laden with the burthen of sinne on hiâ— backe will thinke this burthen of Chriâ—â— to be very easie be it neuer so sharpe iâ— shewe Haste thou neuer perceaued ere thiâ— how lighte thyne harte hath bene aftâ—â— thou hast disburthened thy soule by confession of thy sinnes If theâ— thou haste founde so great comfort in thy first entry of thy way which is the casting away of sinne and seperating thy soule from it thou mayest easely iudge by the tast thereof what thou wert like to finde in the reste of thy iourney when thou wert well entred in the exercyse of vertues Thou must not thinke that by the exercyse of one vertue thou art made vertuous Thou must multiplie and frequeÌ„t the doinge of good workes for when thou hast once gotten the habite of a verteous lyfe thou shalt labour with greate felicitie and much ease And leauing now that which is noughte and folowing still that which is good thou shalt fynde full conâ—entation of thy labors at last And â—hey â—hat procede on a pace in the way of verâ—ue and goe on forwarde well shall fynde how full of spirituall comforte the yoke of Christ is They which doe serue the worlde â—oe depryue theÌ„ selues of many benefits They know not them selues what they doe â—oose therefore they doe not esteeme it â—nd because they neuer tasted of God â—herefore doe they finde sauour in tasting â—f the vanitie of this lyfe If thou wilt but â— little begynne to tast of the consolations â—f God It wil be sufficient for thee to make hee to knowe many thinges to be full â—â—tter which doe now seeme verie pleasant to thy tast Synce the yoke of Iesus Christ is so sweete and easie the yoke of the world so heauie and burthenous take vpon thy
mee in I wil enter and suppe with hym and he shall suppe with me likewise VVith such like woordes doth God prouoke the synner knockinge at the dore of his soule Here doth small curtesie appeare yf our Lorde shall knocke at our harte and not be suffered to enter And when he desireth but the coÌ„sent of our harte it will not be graunted vnto hym If it doe seeme small good maner vnto thee to let thy frend tarrie longe at thy dore knockinge before he be let into thy house howe much more worthy of blame arte thou if thou let God almighty stande knocking at the dore of thy soule and gyuest him no entrance in He speaketh here conditionallie saying If any man will let me in by the worke of his free will whereby it lyeth in his handes eyther to consent or not to consent And yf he doe enter and come in vnto thee it is but for thy help and benefite synce he sayeth that he will suppe and rest with thee He bringeth the meate with hym will not suppe with thee at thy charge He doeth not by thee as the poore sowler doeth by the partridge who inuiteth hym to supper because he may feede on hym which is the vearie propertie of the deuill who inuited poore father AdaÌ„ with the fruit of the forbidden tree to make a praye of hym afterwarde according to the sayng of Iheremy the prophâ—t Myne enemyes haue hunted after me and at last haue taken me as yf I had bâ—ne a birde VVhat are worldlie pleasures aboundance of riches and desire of honors but a bayte layed by the deuill to bring vs into his snares VVheÌ„ he maketh much of thee then doth he hunt after thee If thou be not warie and considerate in taking any thing at his hands thou wilt soone be takeÌ„ vp in the nettes of his deceytes But contrariewise God inuiteth vs intending nothing nor seekinge any thing of vs but to doe vs good and to helpe vs. And allthoughe that the voyce of his calle be sweete and pleasante yet is not he harkened vnto nor any aunswere of admyttance gyuen vnto hym because the loue of the world hath closed vp the dores of our hartes The noyse that the worlde maketh in the soule of a synner is vearie lowde and shirle And wheÌ„ there is much noyse within the house he whiche knocketh at the dore cannot be heard The spirituall crying is the earnest desire of the soule and the prayer that is made with effect force of the mynde Moyses prayed and neuer moued his lippes and God asked hym wherefore he cried Anna the mother of Samuel the prophet prayed in the temple and neuer opened her mouth and yet sent shee most effectuall prayers vnto God allmightie Our lord heareth the desire of the poore and his eare hath harkened to their prepared petitioÌ„s sayth the prophet Dauid The loue which is borne to the thinges of this world doth make a great sturre and noyse within the inward partes of the harte The desires of honor doe neuer cease cryinge out The appetite of reuenge and the greedie desire of money doe make a contynuall clamor within the hart of man It is no marueyll then that God is not heard in that house where so many cryings out be of all disordinate appetites And one greate inconuenience is this that when thou hast once gyuen thy consent to all thy vayne desires and let them haue all their owne will yet will they neuer coÌ„sent to let thee be quyet but will still be asking and crauing for more as yf they had neuer had any thing of their desire before The couetous worldlie men allthoughe they doe get that which they doe desire yet are they neuer contented therewith The remedie then that thou hast for to heare hym which knocketh without is first to quyet all that troublesome people that doe disquyet thee within Let not thyne appetites haue their will for then shalt thou neuer be quyet nor haue any rest Resigne vp thyne owne will and doe away thyne affections and then shalt thou soone haue silence Content thy selfe with that which thou hast considering the shortenes of this lyfe and the greate pouertie and humilitie of Iesus Christ and so shalt thou make all thy disordinate appetites to be in peace and tranquillitie Dryue from thyne hart the loue of the world and reduce thy selfe to a quietnes and theÌ„ shalt thou heare the swete inspiration and pleasant voyce of Christ Iesus Put from thyne hart the cares of this world and then mayest thou saye vnto God with holie Iob. Thou wilt calle me and then will I make answere vnto thee HE SHEVVETH HERE BY sundrie examples out of the olde testament and many authorities of the olde and nevv testament both hovv the good are allvvayes persecuted and the vvicked are fauored esteemed CHAP. 22. IF ye were of the world the world wold loue you as those which were his but because you be not of the world the world careth not for you sayth our Lord. It is no new thinge that the wicked sholde persecute the good and the seruantes of the world the seruantes of Christ. So did Cain persecute Abell Ismael Isaack Esau Iacob The brethreÌ„ of Ioseph persecuted Ioseph Phenenna Anna Saul persecuted Dauid Iesabell Elias Because the lyfe of good men is as it were a secret reprehention of the euill doing of those that be noughte It is a naturall and an ordinarie thinge in this lyfe that wicked men and synners sholde persecute those that are iust and good Iob sayth that the holie men in this lyfe be like children that be borne before their tyme because they be sodaynlie as it were secretlie hidden and buryed out of the way for because they doe not meddle nor busie them selues with the thinges of this world But the wicked be the lyuelie children of this world and for such they doe shew them selues by their dealing in the world The theeues which doe breake by nighte into the house to robbe the first thinge that they doe after they be entred the house is to put out the candle to the end that they may robbe without beinge seene Euen so play the wicked in seeking to darken the fame of those that by their vertue and Iustice doe shine like bright candles in the world for they which doe euill doe allwayes hate the lighte Dauid reioyced in spirite and daunsed beâ—ore the Arke of our Lorde and strayghte way Nicholl his wyfe began to scorne at him therefore for it is alwayes the custome of the wicked to scorne at the workes of those which be vertuous The people which inhabited within the country of Iury after the transmigration of the Iewes thence vpon their returne thether agayne wolde not suffer them to reedify the temple but gaue them all the impedimentes they might to hinder their worke which is the very facion of worldly men at this day to hinder all those good
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
deferring his pennance vntill the very laste day both which wayes wolde be very daungerous and inconuenient for his saluation An hastie pennance and a vayne deferring of pennance are both very hurtfull to a mans conscience to deliuer thee from both these inconueniences the prouidence of God hath so ordeyned that the houre of thy death sholde not be made knowne vnto thee but kept secret from the and that thou sholdest allwayes stand in some awe of death because thou sholdest still seeke how to lyue a vertuous lyfe thou arte much bound vnto God that by keepinge secret from thee the houre of thy death hath gyuen thee thereby a singuler occasion to lyue well and to worke thyne owne saluation And in that pointe sheweth be his mercie vearie much that by keeping thee from the certeintie of death doth gyue thee occasion daylie to conuert thee vnto hym lest thou sholdest be taken vnprouided for yf the day had bene set downe certayne vnto thee thou woldest haue multiplied and increased thy sinnes vearie much Also God wolde not that thou sholdest knowe the daye of thy death because he wolde haue thee for to lyue for the profit and coÌ„moditie of other and not for thyne proper benefite onely The common commoditie is to be preferred before the priuate and particuler And yf thou knewest that thou sholdest die shortlie thou woldest leaue many good workes to doe whiche sholde redounde to the benefite of others and onely occupying thy selfe about thyne owne proper commoditie thou woldest haue care of none but of thy selfe and so wholy forget thy neighbours And yf agayne on the other syde when a man is sicke yf he sholde knowe surelie that that sickenes sholde not be his last sickenes he wolde neyther confesse hym selfe nor receyue any of the sacramentes neyther calle on God and his Sainctes nor procure the prayers of his frendes nor the common suffrages of the Church to be sayde for hym All these good workes with many more wold he omit yf he shold knowe for certentie that he sholde then recouer and not die Many in their sickenes doe turne vnto God thynkinge that they shall die which they wolde not doe yf they knewe surelie that they shold lyue Further also did God prouyde and most wyseâ—ie ordeyne that men sholde not knowe the end of their lyfe both for humayne conuersation and also for a quyet and peaceable trade of lyuing amongest men For yf men did knowe that they sholde lyue many yeares they wold seeke to reuenge theÌ„ of all their iniuries and growe full of hatred and malice And agayne yf they sholde knowe that they shold quickelie die they wolde goe vp and downe all heauie and discontented and wolde in all company and coÌ„uersation be vearie vnpleasant and noysome to their neighbours those that must keepe them company and lyue with them And so by both those meanes they sholde disturbe the common peace and ciâ—ill conuersation of men All this hath God done for our pâ—ofit and commoditie whome wee haue allwayes iust cause in all his doinges to prayse to loue and to serue for euer THERE IS NO OTHER MEdecine so good against death as the often meditation of death for yt causeth a man so to lyue as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe CHAP. 33. ALTHOVGH thou doest lyue many yeares in ioy and gladnes yet must thou haue alwayes in thy minde the darke day of death sayeth the wyse man Death wolde be vanquished as soone as he sholde come if it were well thought on before it come No weapon will so well defend thee from death as the very memorie of death it selfe nothing shall so easely delyuer thee from death as the often meditating thereon A wyse mans lyfe is the meditation of death he is vnworthie of comfort in his death that in his lyfe was cleane forgetfull of death Christ in his glorious transfiguration tooke with him Moyses who was deade because that in our temporall glory we sholde haue alwayes death before our eyes death which we see to be so contrary to lyfe almightie God him selfe tooke as a meanes to gayne vs lyfe by Iesus Christ hath by his blessed death so qualified and tempered death vnto vs that it is nowe no longer death but an instrument for vs to attayne euerlasting lyfe by for by death wee doe gayne eternall lyfe So as that which before his glorious death was vearie death in deede is nowe become lyfe to all good men and to all wicked men it is a sure port of euerlasting death It is the table of accompte or the place of payment where the true knighte and the faythfull souldier is payed his wages and the faint harted coward turned out of paye and discharged Death doth gyue his hyre diuerslie accordinge to the diuersitie of mens lyues Seeke to be of the Number of those which shal be well rewarded Thou shalt not falle on the right hand of death yf thou doest not forget death in thy lyfe tyme. It is the cheefe poynt of philosophie to be exercysed still in the conteÌ„plation of death The father of the householde commaunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast that they shold watch at the endes and corners or angles of the high wayes to bringe them vnto hym And for asmuch as wee be all trauaylers and wanderers in this world God wold that wee shold consider well the ende of our waye which is death Carry allwayes before thynes eyes the consideration thereof doe not lyue in blyndnes The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet they straight wayes fell to pennance Behold how much good the memorie of death doth worke in man when it made so sodayne and so greate an alteration in those sinners hartes If thou doest meditate well of death temptation shall neuer ouercome thee Beware that thou loue not so this lyfe that thou doest thereby forget death for then doest thou die most of all when thou hast best good will and most desire to lyue The memory of death keepeth a man from beinge to high mynded in prosperitie It is a good thinge to be readie to welcome death before he come and to expect with good will the tyme that is to folowe after death If thou doest see others die before thee thou mayest well knowe that thou art walking that same way althoughe for the present tyme thou thinkest thy selfe to stand still and moue not VVhen two shippes meete vpon the Sea together they that be in the one shippe doe thinke that they whiche be in the other doe sayle exceedinge fast and that them selues goe but fayre and softelie or rather stand still although in trueth they sayle as fast as the others doe which they see passe by them So many which doe see others die daylie before their face doe thinke that them selues be immortall
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
Apostle Brethren if any of you shall be taken in any offence you that be spirituall instruct you him amongest you by the spirite of meekenes considering that any of you may also be tempted Consider thy selfe sayeth S. Paule for if thou woldest consider thy selfe and haue respecte vnto thy owne faultes thou woldest neuer be proude nor reprehend thy neyghbour with any greate indignation And when thou hast cause to chasten any that is vnder thee looke that thou doest it with pietie VVhen thou offendest woldest thou that God sholde straighte wayes send thee downe into hell And if thou wilt that God shall deale mercifullie with thee then must thou deale mercifullie also with thy neighbours And he that will chastise other mens offences with rigor and seueritie shall neuer deserue to haue his owne offences pardoned at gods hand And if a man be neuer so bade yet oughtest thou not cleane to cast hym of because thou knowest not what the end of that man may be for he that is bad 〈◊〉 day may to morow amend and be better VVho wold haue thought that the theefe that spent all his lyfe tyme in robbinge and stealing sholde haue made so good an end as that he sholde haue bene brought by our Sauiour hym selfe into perpetuall glorie If any man had slayne hym one yeare before he had bereued hym of that happye ende of his Howe many greate sinners haue there bene in the worlde that haue bene afterward blessed Saintes No man ought to be vtterlie cast away thoughe he be neuer so greate a sinner for because he may be a Sainte at the last The hand of God is not shortened thou must not gyue any bouÌ„des or limits vnto his graces nor measure his mercies Those happelie that thou seest nowe to haue committed greate crimes God may choose to make his predestinates elects of VVhat shall become of men in tyme to come that canst not thou knowe that which thou knowest is that thou arte thy selfe a sinner and that thou arte worthie to be despised of all men and to be condemned to hell If thy neighbour doe offend take thou heede sayth the Apostle for wee be all members one of another It is conformable to the lawe of nature and to all common reason that one member shold helpe and succour another Despise not thyne owne flesh suffer with patience thy brothers offences and neuer be thou scandalized or offended thereat but contynue in thy good exercyses of prayer and contemplation whatsoeuer or how much soeuer thou seest amisse in other men For the sorowe and the passion that thou doest often receyue by these occasions doth coole thy soule and taketh away the ferueÌ„cie of thy spirite and much harme doth the greefe that groweth of these exterior thinges vnto the seruante of God Excepte thou doest discharge thy mynde of these vayne cares and keepe it from wandringe abrode thou shalt not much profit But enter within thy selfe and haue alwayes in thy memory that thou arte a sinner and stand in feare and suspicion of thy selfe for thou knowest not whether thou arte acceptable vnto God or no neyther if thou wert how long thou shalte contynue in the good course that thou hast begonne AS SOONE AS ANY VVICked thoughtes doe approche vnto thy mynde they must straight vvayes be driuen avvay and extynguished for thoughe they be neuer so small at the first yet if they doe contynue they vvill grovve greater and vvax stronger vvhereby they vvill be able to dravve thee into distruction CHAP. 25. VVOE be vnto you thaâ— thinke vpon thinges vnprofitable sayth God Thy thoughts must not be idle nor occupied aboute any euill thinge for euen of thâ— verie thoughtes shalt thou be asked a reckeninge in the latter day If men shold buâ— beholde the vanitie of thy cogitations iâ— what credite doest thou thinke that they wolde haue thee And yet thou knoweâ—â— that at the day of iudgemente the secreteâ— of all hartes shal be laied open It will be a wonderfull confusion anâ— shame vnto thee when all thy secreâ— thoughtes shall be made manifest vnto thâ— whole worlde whereof thou arte noâ— ashamed to let thy cheefest and moste secrete frendes to know any thing If thou doest let euill thoughts harbour any while within thee thou canst not escape but that thou shalte thereby fall into the daunger of death Of thoughtes first come wordes and after of wordes folow deedes Such corne as thou puttest into the mill such meale shalt thou haue thence agayne thyne imagination goeth alwayes aboute lyke the wheele of a mill and if thou doest put into it good thoughtes it will yelde thee meale agayne of good workes but if thou doest put into it euill thoughtes conformable vnto them shall thy workes be also Of barley corne will neuer good meale come neyther of idle thoughtes will euer come good deedes He that tarieth longe in anye euill thoughte putteth him selfe into daunger of consenting vnto it The psalme sayeth Happie is he that taketh the litle children and throweth them agaynst the stone And before that thy thoughtes doe growe to any greatnes beate them against that rocke which S. Paule speaketh of The rocke sayeth he is Christ. And if they be agreeable vnto his lawe let them grow and increase but if they be not doe them away betyme according to his commaundement Kill thyne enemy when he is but yong and litle for if thou lettest him grow vntil he be greate he will goe neare to kill thee It is a wyse mans parte to stand in some feare of his enemy although he be yet but litle Thy thoughtes be lyke vnto the roote of a tree if it be greene it is good and will cause the tree to bring forth fruite but if it be drye and withered it will bring forth no fruite at all If the thought be good it ministreth good matter vnto the will to take holde of which being mayntayned and holpen forward with the intelligence doth bring forth good desires from which good workes doe proceede In euill thoughtes thou must not abyde for of this did God by the mouth of Ieremy the prophete complayne sayinge Howe longe will this people contynue in their euill thoughtes God doth not here finde faulte with them for that they had euill thoughtes but because they perseuered and continued in them VVhen the gentiles remained amongst the people of Israell God did cleane forsake his people wolde not once vouchsafe to speake vnto them and so shalt thou be also forsaken of him if thou wilte let euill thoughtes take vp their dwellinge with thee God is with thee when euill thoughtes be away from thee but when they come once in place he departeth quyte away from thy soule Thou must shut the dore of thy consent agaynst them that they may haue no restinge place with thee It was lawfull for the Iewes to let the gentiles passe through their countrey for thereof wolde no harme come