Happie is he whose determination is fully set to get the inuisible thinges and to despise these visible thinges It is most cleare that such a one is both a good and a wise man for he buyeth for small things thinges without measure and for thinges transitorie thinges that be euerlasting and for vyle thinges and of no price thinges that be of infinite value he buyeth fayre thinges for soule pleasante thinges for thinges most miserable sweete thinges for bitter and that which is most of all he buâ—eth all thinges for nothing If thou wilt come vnto him thou must loue him alone for thou canst not loue him perfectly as thou oughtest to doe if thou doest loue anything beside him or with him Let not the apparance of these corruptible thinges deceyue thee let not the vanitie of these honors nor the pleasures of this presente lyfe blinde thyne vnderstandinge In despysing of the vanitie of this worlde thou shalte winne the loue of God Consider how little God doth commaunde thee and how much he doth promyse thee Resigne vp the vyle thinges of this world that thou mayest get the most pretious pearle of infinite value which is the lyfe euerlasting for this present lyfe is in effect but a moment in comparison of that perpetuall lyfe which is to come Despise this short and corruptible lyfe that â—hou mayest wynne the eternall and happie lyfe He were to be accompted but for a foole that hauing goodlie Pallaces faire cities of his owne wold goe dwell in a staâ—le Such is this miserable world in respect of the celestiall citie Make then but little accompte of that which appeareth somewhat and is in deede little or noâ—hing at all And looke vnto our Lorde who is he that doth inuite thee with his holy loue doth set open vnto thee the gates of heauen Cut away the roote of euill thoughtes which the deuill and the world haue planted in thy fantasie Enforce thy spirite to despise theâ—â— corruptible and transitorie thinges and to loâ—â—e the durable and eternall thinges for the which thou wast made To the intent that thou mayest lyue here in this lyfe â—s in the wâ—y and in the next thou mayest reigne as in thy proper Countrye Amen The end of the second booke THE THIRD BOOKE of despisinge the vvorld VVhich teacheth how by despisinge these vanities wee may serue Iesus Christ. The thirde parte All thinges of this vvorlde be false and vayne and therefore they can not satiate our soules but God onlie vvho is our cheefe good of all doth perfectlie satiate and fall all those that doe feede 〈◊〉 â—ym CHAP. 1. THE riche men sayeth the psalme were hungrie and suffred necessitie but to theÌ„ that do seeke God al goodnes shall abounde He that hath God hath all goodnes and euery thing shall abounde vnto him and he that hath not God hath nothinge without God euery delectation is sorowâ—ull euery ioy is vayne and all aboundance is pouertie and necessitie it is great libertie of soule not to desire any thinge in this world God onely who hath created ouâ— soule doth fulfill our desires and satisfie our appetites they be very vayne that doe thinke to finde true contentment in thinges of this lyfe There is nothing so sweete in this lyfe but that it is full of bitternes there is nothing so pretious so good or so delectable that can make a man throughly happie eyther by delyuering him from euill or by gyuing him ioye euerlasting but onely God who is our cheefe good and our felicitie what so euer is not of God is pouertie God shall feede me and nothing shall be wanting vnto me sayeth the prophet The kinges and princes of the earth can not say so much for the greater that they be so much the more doe they suffer necessitie they haue greater care to mayntayne their honor and to prouyde for their house and to gouerne that which is vnder their charge Onely the seruant of Iesus Christ can say that nothing shall be wanting vnto him he that is fed at Gods hande is sure to be satiate and contented The worlde doth feede his sheepe with withered grasse and keepeth them amongest the briers and thornes their water is poysoned and vnder the grasse doth death lye lurking The deuill gaue meate to our firste forefathers and after they had eaten they were poysoned The worldly man doth eate the hearbes of deliâ—â—â— and sodenly after he hath eaten dy 〈…〉 withall He is trayned with the 〈◊〉 of honors and â—iches and is after taken and caught faâ—â— by them The â—oly Prophet sayeth thou arte my God 〈◊〉 art my portion in the lande of the liuinge Happie is he that is fed at 〈◊〉 owne hande and putteth not his 〈◊〉 in men Happie is he that seeketh God â—ith his whole hart and desireth to be comforted by hym Drinke thou neuer so much of the 〈◊〉 of these worldlie honors and vanitie◠〈◊〉 thy thurst shalt neuer be queÌ„ched burtâ—â—â— shalt still be like to one that is in a dropsie who the more that he drinketh the more he may still drinke All thinges dâ—â—trust in our Lord and he gyueth them meate in their due tyme. The prodigall sonne after he had oâ—â— seperated hym selfe from God confessed straight wayes that he was almost dead for hunger Vice doth alwayes cause familie and much trouble in the will of 〈◊〉 which vertue doeth not but doth still minister vnto it much ioy and coÌ„forte The wyse man sayth doe not thou taste of thâ— pleasant dishes that the worlde setteth besâ— thee for his bred is full of lyinge and falsehood Althoughe it telleth thee that thou shalt finde in vyce and in sinnes good nourishement and satietie yet doe not thou beleue it The Nigremanciers and inchaunters will make a shew to thyne eye of pleasant Gardeins and fruytfull trees but yf thou doest gather 〈◊〉 of the frayte thereof thou shalt fyn 〈…〉 ge at all therein so doth the world 〈◊〉 men beleue that whatsoeuer it offereth vnto them is of good substance and may well suffice to satisfie their hunger but in trueth when triall is made there is nothing founde but that which is vayne and full of wynde And this is the cause why they are neuer satisfied nor doe lyue contented Our soule is no Camelion that it can lyue by wynde alone Dauid sayth in the person of the world I opened my mouth and drew in the ayre The world openeth his delights layeth abrode his will and pleasure and thinketh to feede men with wynde Ephraim saith Osee feedeth the wynde A very vayne thinge is that which filleth not the place where it is The thinges of this worlde doe not fill our soule but onlie puffe it vp and make it swell VVoldest not thou take hym for a foole that when he were hungrye wold open his mouth and take in the ayre to satisfie his hunger withall The follie is nothing lesse yf thou thinkest
perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride 〈◊〉 hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that 〈◊〉 few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who 〈◊〉 poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that 〈◊〉 euill to him selfe vnto whom will he 〈◊〉 good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none 〈◊〉 worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that 〈◊〉 couetous 〈◊〉 sparing of his goodes is of his honor 〈◊〉 credite ouer lauish and prodigall and 〈◊〉 that maketh the straytest accompte of 〈◊〉 money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much 〈◊〉 be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh 〈◊〉 selfe seruante and bondslaue to the 〈◊〉 riches and mucke of the earth Ecclesiasticus sayeth There is not 〈◊〉 worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in 〈◊〉 Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for 〈◊〉 hourding and keeping vp still all that 〈◊〉 getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie 〈◊〉 greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of
in them of all comfort or consolation and yet there haue they founde comforte But the truth is that there is no comforte buâ— where God is and God is neuer but with the obedient person Be thou perfectly obedient and thâ—â— be where thou wilte and thou shalt finde comforte euerie where because God 〈◊〉 with thee But if thou wilt be gouerned after thyne owne will and wilt â—lit from place to place for thy owne pleasure beleeue me that where thou thinkest to finde Paradise thou shalt happelie finde â—ell it selfe For there will thyne owne will make open warre against thee there will thy passions assault thee both day and nighte and neuer suffer thee to haue rest The wyse man saith the obedient person shall wynne the victory By subiecting thy selfe vnto other as thou oughtest thou shalt make thy selfe a greate Lorde and ruler ouer all thinges THE POVERTIE VVHICH the gâ—spell teacheth is vearie greate riches for that it leadeth vs the right vvay to heauen and gyueth vs the meanes to helpe others thether CHAP. 31. HAppie be the poore in spirite for theirs is the kingdome of heauen sayeth our Lorde If any temporall prince sholde graunt vnto thee the keeping of one of his castles a bill â—â—at were subscrybed with the kings hand â—ere more worth vnto thee then a greate â—â—ale of money for vpon the sighte of the â—inges hande thou shalte haue the possesâ—â—on thereof delyuered thee which thou â—oldest not obteyne for money Pouertie is the same bill assigned of â—od our greate kinge by the which he â—â—th graunted vnto the poore man Paraâ—â—ce for as much as he hath sayed him â—â—lfe That vnto the poore man perteyneth â—â—e kingdome of God This warrante of â—â—s is more worth for to obteyne heauen â—â—y then all the temporall riches of the â—orlde It is a moste true saying that the â—â—ore in spirite is happie for if he be happie that nothing craueth the rich man câ—â—â—not be happie that craueth after maâ—â— thinges He that is poore in spirite hath all tâ—â—â— he desireth Vnto such sayeth Christ beâ—longeth the kingdome of heauen If thâ— rich man will haue heauen let him goe buâ— it at the poore mans house for by almâ—â— gyuen vnto him for Godes sake he maâ— haue it for the poore man hath not heaueâ— onely for him selfe by Godes promise but he may also bring the riche man thâ— ther by purchasing of it at his handâ— where he may haue it also vearie gâ—â—â— cheape Reioyce that thou arte poore finâ—â— thou arte yet so riche that thou haste 〈◊〉 onely the kindome of God for thy selfe but mayest also make sale of it to hyâ— that will by almes geuinge buy it of theâ— yet shalte thou haue neuerthelesse thereâ—â— for thy selfe for thine inheritaÌ„ce to thâ— kingdome of heauen canst thou by 〈◊〉 meanes forgoe excepte thou doest puâ— away from thee this greate treasure 〈◊〉 Euangelicall pouertie whereby thou aâ—â—â— made inheritor vnto it Pouertie is a riches that is easeâ—â— kepte for no man will seeke to take 〈◊〉 away from thee No man will goe to laâ—â— with thee for it It is a sure and a safe poâ—â—session that no man will make clayme vâ—â—to get it from thee Pouertie is dischâ—â—ged cleane of that finall sentence whiâ—â— â—â—albe pronounced agaynst riche men in â—â—ese wordes I was hungrie and thou â—â—uest me nothinge to eate I was naked â—â—d thou clothedst me not The poore man â—â—at hath nothing to gyue is not bounde â—nto these woorkes of mercie nor many â—ther woorkes of pietie If pouertie had not bene good the â—ngel wolde neuer haue tolde the sheepeâ—eardes so particulerly the seueral pointes â—f Christes pouertie tellinge them how â—hrist our Sauiour was borne in a stall â—rapped vp in poore cloathes and for â—ant of roome layed in a maunger For if â— man meane to sell his house he will shew â—he byer all the commodities thereof parâ—â—culerlie The Apostle sayth of our Sauiour that â—e made hym selfe poore for to inriche â—s He was poore at his birth in his lyfe â—nd at his death If the onely begotten â—onne of god was made poore for thy sake â—hy arte thou ashamed to be poore for â—is sake Holie pouertie is a greate riches and â—or to be perfectlie mortified it is necesâ—arie for thee to despise all these false â—iches and to sequester thyne harte from â—he disordinate loue of them which is vnâ—ossible for thee to doe whilest thou hast â—hem Take the surest way thou shalt sooner â—ome vnto God beinge poore then beinge â—iche the poore shepheardes came but a little way of for to adore Christ our redeemer in Bethelem at the tyme of his birth but the three kinges came froâ— farre countries a greate longe iourney 〈◊〉 shewe that riche men alwayes take more paynes to come vnto God then the poore needie soules They which stand vpon the grounde are nearer vnto heauen then they which doe lyue belowe in vawtes vnder the grounde Euen so are they nearer vnto god that haue the world vnder their feete then the riche men which doe serue thâ— worlde and haue made them selues slaâ—â— vnto it Reioyce that thou mayest be hereâ—â— a companyon vnto our maister and â—â—â—uiour Christ Iesus who hanged on tâ—â— crosse poore and naked to the ende tâ—â—â— thou mayest hereafter be partaker with hym of the blessed ioyes of heauen and enioye the riches of his celestiall treasors â—OD VVOLD HAVE VS contynuallie to be exercised in doinge good deedes for vnto them that doe them in the state of grace they gayne eternall lyfe and they doe dispose them that are out of that state the sooner to doe pennance CHAP. 32. NEuer leaue of doing well sayeth S. Paule For good works doe neuer loose their merit If thou doest liue in the state of grace thou shalte merite eternall lyfe by them and if â—â—â—t yet shalte thou not fayle of some beniâ—â—â—e by them The golde smith that maketh a peece 〈◊〉 worke eyther of siluer or golde if the â—â—rke frame not after his fantasie he beâ—â—neth to frame it a new agayne and looâ—â—â—h nothing of the stuffe it selfe but looâ—â—â—h onely the fascion To worke well is â—â—â—ayes good for although it merite not â—â—uen by meanes of the euill state that â—â—ou wast in when thou didest them yet 〈◊〉 continuall vse of them will make thee â—â—â—er thou haste attayned vnto the state of â—â—â—ce to doe them with the more ease He that lyueth euill and doth no gooâ— deedes shall hardly after become a vertuous man get therefore the custome of doing well that by the vse the thing maâ— be made easie They which were baptised by S. Iohn Baptist receiued not grace by the vertue of the baptisme but were the better disposed after to receyue the baptisme of Christ. So while thou arte in sinne thou neyther deseruest grace nor glorie but thou doesâ— get this good by the contynuall lyfe 〈◊〉 vertuous deedes that when the tyme 〈◊〉 grace cometh
world as though thâ—â— sholdest alwayes enioye it There be maâ—â— which build fayre howses and when thâ—â— haue done other men doe make thâ—â— dwelling in them Take not these slighâ—â— thinges of the world to be any better thâ—â— they are in deede And since thou art euâ—â—ry howre and momente departing henâ—â— by death esteeme no such vanities of thâ—â— world in which there is no stedfastnes nâ— assurance Euery man is well contented wiâ—â— one euill nightes rest in his Inne when 〈◊〉 remembreth that the nexte day folowiâ—â— he is to rest at home in his owne howseâ—â— his ease This onely consideration mighâ—â— suffice thee to suffer with patience all thâ— troubles of this present lyfe remembriâ—â— with thy selfe that they are not long to â—â—â—dure and continew here but that thou 〈◊〉 ready still euery day to take thy iornâ—â— thine owne howse which is heauen 〈◊〉 thou mayest take thy rest for euer Haue alwayes in thy mind the 〈◊〉 of the holy prophete Dauid saying 〈◊〉 I am a stranger here before thee and â—â—lgrime as my parentes haue bene beâ—â— me If thou doest consider how eternall 〈◊〉 durable that lyfe is which we looke 〈◊〉 hereafter that neuer is to haue ende 〈◊〉 compare it with this lyfe which we 〈◊〉 leade here now all were it a thouâ—â—â—d of yeares yet in comparison of that â—â—er lyfe to come which is perpetuall 〈◊〉 wilt thinke this to be scarse halfe an â—wer Make well thine accompte and thou â—â—â—te finde as the truth is in very deede â—â—at this presente lyfe is in comparison 〈◊〉 that other to come but euen a moment 〈◊〉 This moued the Apostle to suffer with â—â—ience the great trauailles turmoyles 〈◊〉 his Pilgrimage here sayinge to the Coâ—â—â—thians VVe doe take paynes here and doe â—â—â—uaile but yet wee be not forsaken wee â—â—fer persequutioÌ„ but yet wee shrinke not â—t wee are throwen downe but yet wee â—â—rish not we fainte not because our triâ—â—lation is here in this present tyme but â—ie and short wee lyue now beholdinge 〈◊〉 that which wee see with our bodelie â—es but those thinges which wee see not 〈◊〉 visible thinges be but for a tyme but 〈◊〉 inuisible thinges be for euer VVith â—s contemplation both of the breuitie 〈◊〉 this lyfe and of being but as a Pilgrime 〈◊〉 it did the holye Apostle disgest the heauie stormes which he suffered here 〈◊〉 his Pilgrimage toward heauen And whylest thou takest thy selfe 〈◊〉 be but a wayfaring man here thou nedâ— not greatly to care for that thou arte 〈◊〉 better regarded of men here in this lyfâ— If the trauaile of thy lyfe seeme ouâ—â— burdenous vnto thee remember it is 〈◊〉 endure but for a short space Of the saiâ—â— of the old Testament S. Paule sayeth Thâ—â— they confessed them selues to be but piâ—â—grims and strangers vpon the earth liuiâ—â— in caues and vaultes vnder the earth 〈◊〉 that in this lyfe they neuer had reste 〈◊〉 continewed still in wandering on of theâ—â— pilgrimage Lyue not here as though thou weâ—â— an inhabiter in this world Cain began 〈◊〉 buylde cities here vpon the earth and aâ—â—ter he lost the chefe citie of heauen Thâ— first that sought to lyue on this earth lyâ—â— an inhabiter thereof being in deede 〈◊〉 a pilgrime was Cain who was afterwarâ— damned S. Peter was worthely reprehendâ—â— by our M. Christ for as much as he beiâ—â— but a pilgrime vpon the earth wolde 〈◊〉 needes haue had a howse builded on thâ—â— mounte Thabor as though he had 〈◊〉 to haue made his mansion stil on the earâ—â— and haue continued an inhabiter thereâ—â— They which trauayle throughe stranâ—â— countries towardes their owne dwellingâ— doe neuer vse to buy any thinge by 〈◊〉 â—ay as they trauayle but that which they â—ay easalie carry with them they neither â—â—y howses nor trees nor such vnportaâ—â—e ware but onlie things of easie cariage 〈◊〉 Pearles or Iewells whiche be of more â—â—ice greater value then they be either â—â—mberous or heauie to carrie with them â—â—to their countrye Remember that thou 〈◊〉 a trauailer and a pilgrime and that of â—â—â—y worldlie substance thou canst not carâ—â—e ought hence with thee Here must thou â—â—edes leaue all thyne honours riches â—ehynde thee Thy good workes be onelie â—â—e thinges that thou must looke to carrie â—ith thee and therefore labour thou to â—ette good store of them All other things â—olde anoy thee and comber thee These â—â—ll comforte thee and releeue thee VVhat wisdome were it for thee to â—â—eke to be rich here from whence thou 〈◊〉 dayly passing in haste and after when â—â—ou arte gone hence to lyue a beggerly â—â—â—d a bare lyfe at home in thyne owne â—owse Seeke to carry with thee in thy â—â—lgrimage the pretious iewels of good merites that thou mayest come rich home and lyue in prosperitie and honorable welth for euer in heauen THAT THE BEVVTIE OF THâ— soule is more to be set by theÌ„ the bevvâ—â— of thy bodie vvhiche is but a verâ—â— small thinge to be made accompte 〈◊〉 and therefore is thy mynde to be fixeâ— vpon the contemplation of diuine anâ— celestiall thinges vvhich ought onelie 〈◊〉 be loued and esteemed CHAP. 15. BEVVTIE is but a vaynâ— thing sayeth the wyse maâ— And if all vanitie be to 〈◊〉 esteemed as nothinge theâ— with greate reason ought this bodily bewtye of ouâ— be accomted as nothing Amongest all oâ—ther vanities which worldly men doe deâ—lyght in all which thou that arte a gooâ— seruante of Christ oughtest to despise there is none greater then that delyght which is taken in the bewtie of our body And truly they seeme to wante the vse 〈◊〉 reason and are to be esteemed litle betteâ— then fooles that take felicitie in any sucâ— vayne pleasure Let not thyne owne bewtie deceyâ—â— thee nor be not delighted with the vayâ—â— shadowe thereof lest it happen to thâ—â— as it did to that fond felow Narcissus 〈◊〉 â—â—e delyghte that he tooke in his owne â—â—â—e fell into such a foolish fantasie 〈◊〉 often beholdinge the shadowe of â—â—ce in the water that he after perished 〈◊〉 shamefullie thereby â—â—solons goodlie faire lockes of heare 〈◊〉 but the instrumentes of his owne 〈◊〉 â—hat bewtie which almightie God hath â—â—â—wed vpon his creatures is to the end 〈◊〉 the Creator might the more be gloâ—â—â—â— thereby and hym selfe the better â—â—â—veÌ„ by his creatures Doth it not often â—â—â—nce vnto thee as thou trauaylest by â—â—â—aye to espie a small streame of water â—â—â—â—inge which when thou folowest thou â—â—â—st thereby the fountaine from wheÌ„ce 〈◊〉 â—â—â—e So of euerie â—â—â—porall bewtie that 〈◊〉 beholdest thou â—â—st looke to finde 〈◊〉 by due examyning and diligent searâ—â—â—â—ge of one thinge by an other vntill 〈◊〉 thou doest fynde out the principall 〈◊〉 and fountaine thereof which is God â—â—â—selfe from whome all bewtie proceeâ—â—â— It is the propertie of litle children 〈◊〉 they looke in their bookes to marke 〈◊〉 be the goodliest gay letters in all 〈◊〉 bookes and nothing to
〈…〉 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
yet sitting â—uyetlie in a chayre in his owne house he â—â—ll and brake his necke So little suertie â—s theâ—e any where to be founde The sleepe which thou takest for thy cheefest quyet and repose is full of false â—maginatioÌ„s and vayne dreames whereby â—hou art often tymes molested It is an â—nmeasurable blindnes and A vearie exâ—reeme follie to loue this vyle miserable world so full of many miseries where yf â—ny good be it is myngled with infirmitie sorowes and calamities which are to those that take delight therein the vearie begynninges of the perpetuall greate miseries and paines of hell It is an easier thing to suffer any miserie then still to looke for yt and expect it And seeing that thou lookest euerie day for the senteÌ„ce of death thou must needes perceyue thereby the miserie of this preâ—ent lyfe which thou now enioyest So in scripture this lyfe is not properlie called lyfe nor this corporall death is called death but sleepe God ordeyned that this lyfe shold be so paynefull to the end that thou mightest take a loue to the other lyfe which is to come Consider how this lyfe was gyuen thee as it were a shippe for to carry thee like a trauayllour throughe the tempesteous seas of this worlde wherein thou wert to endure many daungers to the intent that thou mightest more earnestlie desire the other lyfe which is the sure harborowgh and glorious hauen of heauen If this lyfe shold haue bene all prosperous pleasant it wold so haue drawâ—â— a man to the loue and likinge thereof that he wold quyte haue forgotten the veariâ— true lyfe for the which he was in deedâ— created But the miseries which thou sufferest and the difficulties which thou endurest and arâ— compassed aboute withall doe inuite thee to the loue of heauen The paynes which thou abidest here coÌ„pell thee to make haste vnto God The afflictions which thou doest here suffer what doe they seeme to crye and calle vpon thee but that thou sholdest not loue this miserable lyfe Cast not the ancker of thyne harte vpon such moueable and vncertayne coÌ„modities as this lyfe bringeth forth It is for thy benfite that God doeth compasse thee aboute with so many miseries to the end that thou sholdest keepe in memorie and haue alwayes in thy mynde that this is not the lyfe which thou wast created for Here art thou made subiect to contynuall contention trouble to the end that by thy conqueringe of them thou mayest get a crowne of glorie He wold haue that this lyfe shold be paynefull vnto thee and full of busines for asmuch as thou being by nature a frend and a louer of rest and quyetnes thou sholdest take pleasure and delighte in the true rest of heauen IT IS NOT SVFFICIENT onlie to knovve that there is a God but requisite also for vs to vnderstande all such particularities as his deuine Maiestie vvill gyue vs leaue to knovve CHAP. 15. MYNE eyes doe now beholde thee and I doe pennance in ashes sayth holie Iob vnto God Synce thou wast made to knowe God open thyne eyes to the end thou mayest know hym Of the knowledge of God cometh the knowledge of thy selfe and by the knowing of thy selfe groweth the knowledge of God and therefore sayed Iob Myne eyes doe beholde thee and for that cause in ashes I will doe pennance By thy knowing God thou arte moued to reuerence him and if thou knowest him not thou doest aâ— he doeth that passeth by a greate Prince and for wante of knowing him passeth by him without any reuerence gyuen him The poore country man meeteth with the King in the fielde and talketh with him and doth no duetie vnto him because he knoweth him not Marueile not that the holy men of old time did so humble them selues when they came before the presence of God for they knew him to be the Kinge of heauen and therefore they fell flatte prostrate on the grounde before him and doe thou most hartely pray vnto God with teares that he will gyue thee the grace to know thy selfe Doe not thou deceyue thy selfe by thinking that thou doest fully know God when thou doest but knowe onely that â—here is a God and beleeuest that which holy Church beleeueth A rude rusticall â—heepeheard that neuer wente further then his flocke and his sheepe cote may haue 〈◊〉 certayne grosse knowledge of the kinge when he heareth other men reporte of him that he is rich and mightie and hath â—ower to punnish others whereby he conceyueth some reuerence ought to be gyuen him If thou doest know no more but that he is God thou wilte make but small accompte of him but thou must knowe also that it is he which doth minister iustice and that doth punnish thee when thou offendest to the ende thou maiest feare him â—hou must knowe his great mercyes to the â—ntent thou mayest put thy confidence in â—hem thou must learne to know the great â—reasures which he hath in store for his frendes that thou mayest thereby the rather fullfill his will Thou must further also consider his great goodnes that without any merite or desert of thyne or without any neede that him selfe had of thee came of his owne voluntarie good will to seeke thee and with his infinite greefe and paynes to redeeme thee because he did so dearely loue thee Consider also his greate power his wisdome and his infinite greatnes by all which thou mayest gather occasion to reuerence him to feare him and to serue him If thou beleeuest God to be good seeke with all diligence after that goodnes and all that which thou knowest to be in him God wolde not haue any other beastâ— offred vp in sacrifice to him then such aâ— did ruminate or chue their cudde which is mente by such men as doe contiÌ„nually meditate in their minde and reuolue by contemplation the perticularities of such thinges as God hath created that by those meanes they may come to the more perticuler vnderstanding and distinct knowledge of our Lorde Labour to knowe thy God and thy Lord. It is written that the eyes of a wyse man doe stand in his head VVhich is not ment by the bodely eyes for both the eyes of the wyse man and of the foole too doe stand in their head but it is ment by the eyes of our vnderstanding which the wyse man hath alwayes fast fixed in that head â—hich is by the Apostle sayde to be Iesus â—hrist hym selfe VVilt thou know who God is beâ—olde who thou art by hym and beholde â—ho he is by thy selfe Thou must take â—way the earth whiche the loue of the â—orld hath set before the eyes of thyne â—nderstandinge yf thou wilt knowe him Before that God made hym selfe â—nowen vnto Moyses he commaunded â—ym to plucke of his shoes God will neuer â—t thee knowe who he is except thou first â—emoue away from thee all thy worldlie â—ffections VVhen our redeemer did reueale his â—lorie vnto his
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
vnto them if they passed by lyke straungers but the fault is onely in sufferinge them to tarrie and abide there Let them passe by hardlie but in no wyse gyue them tyme to harbour with thee VVheÌ„ a little sparke of an euill thought doth catch hold in thy mynde thou must not blow on it to kyndell it withall left it growe vnto a fire that may after burne thy soule euerlastinglie in hell The silke wormes be at the first certayne little graynes like vnto Mustard seede and by the caryinge of them aboute in wemens boosoms they gather an heate by which heate they get lyfe And so doe those little graynes come at last to be woormes Beware that thou doest not likewyse sow certeine seedes of sensualitie in thy corrupted imagination which by the heate that they doe take within thy brest the woorme may get lyfe and after byte and gnawe thy conscience That woorme is it of which the Prophet Esay speaketh saying their woorme shall neuer die Nourish not thyne euill thoughtes with the heate of worldlie loue nor let not thy consent yeld vnto them lest thou be deceyued and so perish euerlastinglie IDLENES DOTH CAVSE in man dishonest thoughtes openeth the gate vnto all vice but the good exercise of vertues doth shut vp the vvay of temptation that the deuill can not get in CHAP. 26. MVch euill hath idlenes taugh sayth the wyse man Aboue all thinges flie idlenes the verie mother of vice and the stepmother of all vertue It 〈◊〉 nothing in deede but a vearie death and the sepulcher of a man that iâ— yet liuinge If God wolde that man which waâ— created in originall iustice and indewed with so many good gyftes of perfection sholde not lyue idlelie thou that lyueâ— now so compassed aboute with so many enemyes how much hast thou cause 〈◊〉 auoyde it and to flie away from it God placed Adam in Paradise to thâ— end that he shold labor and woorke there and yet he for all his labor and trauaille susteyned greate losse and harme and thinkest thou to gayne by lyuing at thyâ—â— owne will and pleasure Iob sayth that man â—s borne to trauayle as the birde is to flie â—nd therefore God hath gyuen thee two â—andes to worke withall as he hath gyuen â—he bird two winges to flie withall He that goeth aboute to shoote at â—ny bird will not shoote at hym when he â—ieth but will tarrie and expect vntill he â—tand still So the deuill will neuer seeke â—o shoote at thee or hurte thee when thou â—rte occupied but wayteth the tyme vntill â—hat he may finde thee idle that he may â—hen strike thee with his temptations and â—ake from thee the lyfe of thy soule Thou must therefore alwayes be ocâ—upied that the deuill may neuer finde â—hee idle The vessell that is occupied and â—ull already can conteine no more in it â—he mynde that is full occupied aboute â—ood thinges cannot admit any euill â—houghts into it But if the deuill doe finde 〈◊〉 vnoccupied he will put what mischeefe â—â—e list into it The water which contynuallie runâ—eth bringeth forth good fish but the â—â—andinge waters as marrishes and lakes â—â—oe bring forth frogges and serpentes â—â—at fish that is in them is vnsauorie and â—aungerous to eate of And what canst â—â—ou bring forth if thou be idle but foule â—nd dishonest thoughtes Dryue away from thee all idlenes â—or if thou fliest not away froÌ„ this plague â—â—ou canste not choose but be taken priâ—â—ner by a number of vices VVhen Dauid was kept occupied with the continuall persecutions of Saule he fell not into sinne as he did afterwards when he was idle at home in his owâ—e pallaice And Salomon when he was occupied aboute his buyldinges offended not God but when his woorke was all at end and that he gaue hym selfe vnto idlenes he committed greate offences The sonnes of Dan destroyed the citie of Lachis because the people thereof were idle and gyuen to slowthfullnes Idlenes is the nourisher of all carnall vyces If thou wilte flye from idlenes thou shalte soone make all sinne and vyâ—â— to famish in thee for thereby thou takeâ—â— away all the sustenance that mayntayneâ—â— it God brought the iust man through thâ— right way and adorned him with trauaylâ— sayed the wyse man The way to heauen iâ— full of trauayle and continuall occupations of holines and vertuous exercyses If thou didest but remember that oâ— all the tyme which thou doest loose thâ—â— must render a strayte reckening to almighâ—tie God thou woldest not loose one ioâ—â— thereof the spirite of God doth sheweâ—â— selfe where it is for it will suffer no idlâ—â—nes to rest where it remayneth Of an holy soule it is written He diâ— not eate his bread in idlenes VVhen thâ—â— arte idle thou doest loose the beste thiâ—â— which thou hast which is tyme. Gather thy Manna together in thâ— â—â—ue of the Sabaoth that thou mayest rest â—hen the Sabaoth day cometh that is to â—â—y take paynes and trauayle whilest thou â—â—te in this lyfe that thou mayest reste and â—â—ke thyne ease when that greate feaste of â—â—ernall blisse cometh The slouthfull man will take no paines 〈◊〉 colde weather he will therefore begge â—â—en sommer cometh If thou wilt let this â—â—fe passe away in idlenes thou shalt starue â—â—r famyne and be caste away into the fire 〈◊〉 hell The idle persons that wolde not worke â—â—re reprehended in the Gospell The â—â—de that lyeth idle and is not manured â—â—ingeth forth thistles and thornes and if â—â—ou doest not take heede of idlenes thou â—â—st not choose but that thy harte will be â—â—l of euill thoughtes VVhylest thou lyâ—â—st sayeth the Apostle labor to liue well â—â—ame not saieth Iesus Christ to call thee â—â—to pleasures but for to labor and take â—â—yne Occupy the lande of thyne harte in â—â—od and holy exercyses to the intent that thou mayest doe good workes and bringe forth the fruites of well deseruinge OVR LORD GOD MAKETH greater accompte of the feruor of spirâ—â— vvherevvith he is serued then of lâ—â—â— seruice slackelie and slovvlie perfourmed and therefore all good vvorkâ— ought to be done vvith feruor of spiriâ—â— CHAP. 27. SERVE our Lorde sayeth thâ— Apostle in feruencie of thâ— spirite with all carefullneâ—â— and beware of slowth Goâ— wolde haue vs to be ferâ—â—â— in all our good deedes 〈◊〉 houre of feruente deuotion doth pleaâ—â— God more then an hundred houres speâ—â— in the slowe and slacke seruing of hiâ— God maketh more accompte of the â—â—â—â—uencie of the spirite then of the lengthâ—â— the tyme. Thou mayest in short tyme meâ—â—â— much and in a long space merite veâ—â— little before God The theefe that 〈◊〉 hange on the crosse serued God but a litâ—â—â— space but in that little tyme he meriâ— much The father which the gospell makâ— mention of representinge God hym seâ—â—â— when he receyued agayne his prodigâ— â—â—nne made a greate solemne feast for ioye â—â—ereof in so
from thee the vayne cares of this worlde The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute and to vse a good dexteritie in delyueringe of hiâ— message and soliciting the same and not to faynte in his sute vntill he haue brought that to passe that he cometh for And so must thy prayer be not slow but dilligent not warme but feruent and fierie And although thou be not heard at the very first yet thou must be importunate persâ—â—er still callinge as the holie disciples did that continuallie perseuered in prayer Make meanes vnto those that be in fauor with the greate kinge that they may speake vnto hym for thee and be thy daylie intercessors as they vsuallie doe that haue any sute vnto any temporall prince Call earnestlie on our blessed ladie the mother of God for to helpe thee and all the holie Saintes of heauen Our Sauiour teacheth vs howe we ought to behaue our selues towarde him in the parable of him that asketh three loaues of breade of his frende where he sayeth vnto him that if he wolde not gyâ—e him that which he asked of him because he was a frend yet at the leastewyse that he sholde gyue it him because of his importunitie Our Lorde wolde haue thee to be importunate and doth sâ—ay his hand from gyuing thee that which thou demaundest to make thee to perseuer in good and that thy merite may thereby be increased that so thou mayest be made worthy to receyue that which he meaneth to gyue thee which is more then thou doest aske of him and although that God doeth knowe in all thinges our necessitie yet wolde he haue vs to sende our messenger of prayer vnto him because his will is that we shold be delyuered from our temptations by â—hat meanes It is necessarie for thee to praye not because thou sholdest make God to know â—hat which he knewe not before nor for â—hat he sholde chaunge his determination â—y thy prayer but onely that by thy prayâ—r thou sholdest vse those meanes by which God determined to gyue thee that â—hing which thou desirest of him Thy prayer presenteth vnto God thy â—ecessities it humbleth thyne harte it deâ—yuereth thee from euill it moueth God â—o shewe thee fauor and reconcyleth thy â—oule vnto him Prayer ouercometh and conquererh â—ll thinges It ouercometh men as it appeaâ—eth by Dauid Iudith and Iudas Machaâ—eus who all ouercame their enemies by â—rayer It ouercame the fire when it burâ—ed not the three children that were put â—nto the fierie fornace at Babilon It ouerâ—ame the water when Moyses by prayer â—ade the redde sea to open and deuyde â—â—t ouercame tyme when Elias did thereâ—y make it to rayne or to leaue rayning as it pleased him It ouercame the body when Moyses continued fortie dayes and fortie nights without eating or drincking onely susteyned by the helpe of prayer It ouercame death as is manifeste in Ezechias who beinge adiudged by God his sentence to dye did get by prayer dyuers yeares of lyfe It ouercame the cloudes in as much as Elias by prayer caried the cloudes from the sea vnto the lande It ouercometh the heauens as appeareth by Iosua that by prayer made the soonne and heauens to stande still and moue not and aboue all this prayer is of that force and of that effecte that it ouercame God him selfe Moyses prayed vnto God and he straight wayes made answere vnto him saying Let me alone that I may reuenge me on them God doth here confesse that he was holden backe by the prayer of Moyses since he willed him to let him be reuenged of his people Our Lorde sayeth All that you doe aske in prayer you shall obtayne Seeing then that prayer can so much preuayle in all troubles afflictions temptations and tribulations take it for thy sure shilde for without it shaâ—te thou neuer get perfect victorie EVERIE THINGE DOTH naturallie tend vnto his proper ende and the ende for vvhich man vvas created beinge God hym selfe he ought to despise all vvorldlie thinges that mighte dravv him from the right vvay vnto hym and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after CHAP. 37. I AM both beginning and ende sayeth God The riuers doe all come forth of the sea and doe thether returne agayne and all thinges doe naturally craue their proper ende and â—â—re by nature holpen towarde it And as â—od is our sea from which we came and â—he very center whereunto we tende our â—oules by nature must seeke vnto him and â—â—bor to come vnto him as to the very end â—or which they were created Our soule can finde no resting place â—ere in this present lyfe for God him selfe â—ust be the rest thereof as the vttermost â—â—nde of all that it seeketh after and the very cause of the creation thereof God hath made vs for the loue of him selfe and therefore our harte must needes be vnquyet vntill it may attayne and come vnto him All thinges hath God created for man and man hath he onely made for him selfe It is a thinge much to be marueyled at that all the creatures that God hath made doe those thinges that they are created for and onely man is a rebell vnto God and endeuoreth not to come vnto the ende that he is ordeyned for God created not thee for the earth but for heauen he made thee not to the ende that thou sholdest seeke after worldlye thinges as the finall ende of thy creation but that thou sholdest onely seeke after him The beastes of the fielde which 〈◊〉 hath ordeyned for the earth doe carrie their heades downe looking alwayes towarde the ground but man whom he hath created for heauen he hath made to goâ— strayght vpright that he may beholde heauen vnto the which he belongeth and towarde which he dayly sholde drawe Be not thou to much occupied in the wayâ— thether neyther be thou disquieted in tâ—â— iourney hence let not thy reason be confounded with to much busiyng thy selfâ— aboute these corruptible worldly thinges but set thyne harte vpon the lande of tâ—â— liuing the very proper country in deeâ—â— where thou mayest enioye thinges 〈◊〉 â—â—biect to any corruption make no accoÌ„pt 〈◊〉 these thinges visible but lift vp thyne â—â—rt vnto things inuisible Labor earnestlie 〈◊〉 come vnto the ende that thou arte orâ—â—yned for VVhie did God create thee â—â—t onely because thou sholdest enioye â—â—m Let it be therefore thine whole studie â—â—d labor to attayne to hym as to thy most â—â—ppie end The Prophet Dauid made his deâ—â—unde who shall ascend vp into the hill â—our Lord Or who shall rest in his holie â—â—ce He answered hym selfe agayne â—â—ight wayes saying He that hath not reâ—â—â—ued his soule in vayne And that thinge â—â—wayes receyued in vaine which is not â—â—rcysed to the end that it is ordeyned 〈◊〉 thou sholdest in vayne buy a garment â—hou woldest