neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
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
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
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
but that his last hower may be before to morow come And synce thou knowest not whether thou shalt lyue vntill to morowe or no thyne hower beinge â—o vncerteyne turne thee betyme to amendment of thy lyfe lest by deferring of yt vntill the end thou mayest be sodeinlie taken with death wheÌ„ thou woldest seeke for tyme place to doe thy penance in and canst after fynde none A DISCOVRSE HOVV NO maÌ„ ought in this lyfe to put trust in any vvorldlie thinge shevvinge that there is no assurance or stabilitie in any vvorldlie thinge but all thinges in this vvorld are vnstable and full of vanitie CHAP. 40. PVT not thy trust in Princes nor in the sonnes of men for there is no safetie to be founde in them sayth the prophet In no lyuelie creature nor noble parentage or other dignitie owghtest thou to put any trust vnlesse thou wilt be deceyued troubled and disquieted for all is full of vanitie VVherein trustest thou o thou worldlie maÌ„ Trust not in thy greate force synce there haue bene so many valiaÌ„t captaynes in the world of whome wee haue now scarse any memory left to vs. The scripture sayth That the mightie men shall suffer mightie punishement Vaunte not thy selfe in the vanitie of thy greate actes and worthie deedes done by thee It is a vearie follie thy lyfe being so short as it is to make statelie palaces when as our forefathers liued many yeares in simple and meane cotages Iheremy sayth woe be vnto hym that buildeth his howse vpon vnrighteousnes Esteeme not of thy horses well set out and furnished nor the vayne pompes of this world since God sayth woe be vnto you that be riche in Syon and doe put your trust vpon the hill of Samariâ— and doe enter so gloriouslie into the howse of Israell Set not your hartes vpon banqueting and feastinge as many vayne folke doe which doe spend their dayes therein and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Babilon nor remembreth not his wordes sayinge woe be vnto you that rise vp earlie to eate and drinke and to haue pleasant musicke in your howses and haue no regard vnto the workes of our Lorde Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bodelie bewtie since it is written All outward grace vanitie and bewtie are deceytefull Doe not put any confidence in the nimblenes and agilitie of thy bodie nor in any other externall thinge for in these thinges the vearie brute beastes doe goe beyonde thee and exceede thee Asael which ranne like vnto a wilde deare of the wood was slayne in the folowing of Abner And these outward graces and qualities of the bodie haue bene to many men cause of their distruction and death Make not any greate accompte of thy learnynge and knowledge for since no man lyuing is comparable therein with the vearie deuills them selues who for all that their knowledg cannot delyuer them selues from the paines of hell In nothing of this miserable world doe thou put any trust for all is vanitie and vearie mere follie It is a greate want of wisdome to gyue iudgement before thou doest heare both parties And yf thou doe recken all these wordlie thinges for good why thinkest not thou the thinges pertenynge to God to be as good VVorldlie men doe gyue their sentence in fauour of the worlde approuinge and esteemynge much of the mucke of this earth because they neuer harde that parte which longeth to the spirite once speake on gods behalfe They thinke the world to be good neither hearing nor seeinge any thinge for gods parte Sainte Paule saide If thou diddest tast the sweetenes of the spirite thou woldest abhorre all fleshlie tast And yf thou diddest but tast likewyse of God thou wouldest coÌ„demne and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode thou takest liking in the bitter and harsh tast of this miserable world Dispise these vanities and put thou no trust in the lyeng nor in the deceipte of this present world that thou mayest get the eternall and true ioyes of heauen The end of the first parte OF THE CONTEMnynge of the vanities of the vvorlde The second parte VVherein is conteyned hovv peruerse the vvorldlie customes are He shevveth first the vvorld to be full of deceipte false shevves and lyeng and hovv it is enemy to all that loue it lading all those that doe esteeme it vvith infinite miseries and calamitieâ— CHAP. 1. DOE not loue the world neither the thinges that be of the world sayth Saincte Iohn He that knoweth not the malice of any thing lyueth in so much more securitie as he feareth lesse the harmes that thereby may come vnto hym Therfore it is meete that thou sholdest know the conditions of the world to the end that when thou knowest it thou mayest the better beware of it The deceytes thereof be vearie manifest and the euill qualities that it hath cry out to all the world How little ought that to be esteemed which gyueth poysoÌ„ to all those that enter into amitie with it And all those that doe ioyne them selues vnto yt it infecteth with contagious pestilence How many doth it deceyue how many infinite people doth it make quite blinde VVhen it flyeth away it is nothing when it is seene it is but a shadow and when it ascendeth vpward it is but a smoke Vnto fooles it is sweete and to them that be wyse and discreete it is vearie bitter They that doe loue it knowe not what it is And they that doe hate it doe see throughlie into it To knowe it well as it ought to be knoweÌ„ one must stand farre of from it for they that drawe to neare vnto it neither doe know it nor theÌ„ selues It bringeth furth much mischiefe and is cause of infinite miseries It blindeth those that drawe neare vnto it and vnto hym that is not well ware of yt it mynystreth matter of much heauie care It hateth those that doe loue it It deceyueth those that doe trust it It persecuteth those that doe serue yt It afflicteth those that be freÌ„ds vnto it It doth shame to those that doe honour it And it forgetteth those that be myndefull of yt More cause haue wee to hate it when it most loueth vs then when it openlie persecuteth vs. The more familier that it is the more daungerous And much worse is it when it fawneth vpoÌ„ vs then when yt flieth away from vs. Eyther must wee laughe at the world or the world laughe at vs And they that contemne not the world shal be contemned of the world VVoe be vnto them that do trust it happie be they that doe despise iâ— It is both to be feared to be fled from The lyfe thereof is deceytfull the trauayll vnprofitable the feare continuall
worlde lest the pleasant and gorgeous â—hewes thereof so glitter in thyne eyes to â—ake thee blinde that it bring thee thereâ—y at the laste vnto distruction There is â—othing in thyne vnderstanding but that was before in thy senses and when thyne vnderstandinge cometh to drinke at the â—esterne of thy senses the worlde playeth â—acobs part and sticketh there downe cerâ—ayne whyte populer tree wandes of faire â—leasant delightes to beguyle thee withal â—nd to infecte thereby thyne vnderstanding The honors and delightes of this world â—e but lyke vnto flowers that soone fade â—nd are gone and doe not thou thinke that in the worlde which thou seest with thyne eyes there is any fruite or commoditie it is all but vayne fruitles leaues 〈◊〉 the populer tree which neuer beare fruitâ— at all Those fruiteles vanities doth thâ— world offer vnto thy senses and althoughâ— thyne vnderstandinge be well purged yoâ— will thy senses earnestlie labour to spoâ—◠〈◊〉 and defile it againe And as a fayre looking glasse doth easely by often lookinge in 〈◊〉 gather spottes so doth our vnderstanding by euill imaginations gather errors And when our vnderstaÌ„ding is watered at thâ—â—enses with earnest imaginations of vaniâ—â—ies disceytes which the world offred â—s It begynneth to conceyue as Iacobâ—â—heepe did spotted lambes whiche be ouâ—â—orldlie desires whiche bringe foâ—â—â—â—ftâ—rward vniust workes Doe not thou therefore behold 〈◊〉 set thyne eyes vpon such varietie of â—â—â—â—ginations as the world doth make shew 〈◊〉 vnto thee for it is but an exterior appâ—â—â—rance without any sounde substanceâ— deceyueth them that are delighted 〈◊〉 it as little children are deceyued withâ—â— candle that is lighted which when thâ— see and earnestlie beholde they will 〈◊〉 their fingers into it vntill they haue bâ—â—â—ned them in the flame And then they 〈◊〉 out and no bodie can still them Eueâ—â— are worldlie men without iudgement 〈◊〉 vnderstanding deceyued with the apâ—â—â—rance of worldlie bewtie casting thâ—â—â—selues into the fierie flame of the vyces â—nd fowle sinnes thereof findinge their handes emptie and their consciences burnte THERE IS NO CREDITE TO be gyuen to the vvorld in any thinge for all the fayre shevv that it maketh tendeth but to falsehood and fayned flatterie vvhiche doe dravve a man from God doe throvv hym dovvne headlong into the depth of all miseries CHAP. 3. HE doth faynedly humblâ— him selfe and his inwarde partes be full of deceyte sayeth the wyse man Doe not beleeue that which the worlde doth â—ell thee nor doe not thou thinke that it â—eareth any perfecte good will vnto thee â—nder the color of good holesome victuâ—ll it gyueth vnto thee poyson to destroy â—hee Doe not thou gyue any truste vnto the world neyther beleeue it to be thy frend â—or if thou doest gyue it credit and comâ—it thy selfe into his handes it will doe â—y thee as Ioab the cheife captayne of â—auid did by Amazias who imbraced him frendly in his armes and kissed him and secretly the whyle did kill him with his dagger Let it say vnto thee what it will let it gyue thee the counsaile that shall best lyke thee for the tyme yet shalte thou finde all false and full of lyes what so euer it hath tolde thee There were no lesse then foure hundreth false prophets which flattered Achab promising him both lyfe and victorie if he sholde goe to the warre And all this was but to please his fantasie and satisfie his minde All that the worlde doth aduise thee to and what so euer thy false appetites doe gyue thee couÌ„saile to be but mere deceytes to abuse thee withal They wold haue thee to thinke by their false persuasions that in liuing after their counsaile and contynuyng the euill trade that thou art entred into thou shalt haue a solemne victorie here lyue in tryumph in this world ende thy daies in peace and after enioye the lyfe euerlasting But yf thou doest beleeue these lyeng prophets thou shalt die as Achab did most miserablie But thou must harken vnto the Prophete Micheas which must be thyne owne conscience it is that which muste tell thee the trewth and discouer vnto thee all their false lyeng and deceytes But thou hast no liking to gyue any eare thereunto no more then Achab had vnto Micheas because he told hym that which was not agreable to his owne appetite And thou hast no regard vnto thine owne conscieÌ„ce because it telleth thee nothing but the truth which thou art not willing to know It seeketh thy profite but thou hast no delite to heare thereof Thou haddest rather goe out of thy way by folowing of liers to the losse of thy lyfe then to doe well with the prophet of God and lyue without deceyts Thou folowest the world and thyne owne appetites and so goest furth to the battaile there art ouerthrowen loosest thy lyfe These be also those false witnesses which Iesabel brought forth who because they be beleeued doe kill thy sowle Gyue no eare vnto their lyenge except thou meane to be taken captyue in the nettes of their false deceytes All the fayre wordes of this worlde be but false fictions to deceyue thee and to take thee vnprouyded Allthoughe that for the present tyme it sheweth a frendlie face yet in tyme of necessitie thou shalt fynde a bitter enemye of it It will doe by thee as quicksiluer doth by golde whiche allthough it be neuer so fast ioyned vnto yt as soone as it cometh to the fyre it goeth straight away from it and forsaketh it And so will this world play by thee wheÌ„ thou comest into any strayte and that the fire of tribulation beginneth to catch hold of thee it will straight way forsake thee And then shalt thou easelie see what all the vayne glorie of the world is that doth so sodaynlie fayle thee The frendship that the world sheweth thee is but of purpose with his fayre shewes good countenance to deceyue thee And allthoughe it pretend thy good neuer so much for the time it seeketh but thereby occasion the better to ouerthrowe thee Drinke not thou of the sweete milke of his deceytes neyther seeke thou to sleepe in the confidence of his frendship vnlesse thou wilte perish and dye an euill death as Sisara did who committing trust vnto Iahell and feedinge of her dayntie fare was miserably put vnto death by her God sayeth O my people they which doe say vnto thee thou art happie be they which doe deceyue thee If the world will bid thee vnto a feaste and tell thee that those honors riches and pleasures which it profereth thee and setteth before thee be very good and sauory meate for thee to feede vpon yet doe not thou beleeue it excepte thou wilt dye an euill death as that prophete did which for the gyuing of ouer lighte credite vnto the wordes of a false prophete was killed with a lyon going by the way Although it say vnto thee that God commaundeth it and that there is no sinne
did he loue her that rather then he wolde displease her he wold be taken and made a seruile prisoner for euer And so was his fond loue the cause of his fowle falle by meanes whereof he was led shortlie after to his death and so was his light crediting of false lyeng wordes made his confusion VVho doth holde thee now in the seruice and bondage of this world but thy light creditynge of his false lyes and flattering wordes whereby at the first thou wert brought vnto this estate which yf thou hast not good regard vnto 〈◊〉 thou mayest happelie be vsed at the last as Sampson was by that false lyeng Dalida Doth it not appeare in the storie how the first thing that they did vnto Sampson after his taking was the plucking out of his eyes And thou which the world taketh into his seruice what arte thou but made blinde thereby As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with to the end that they may not perceyue the paynefull state in which they lyue nor know how sweete the yoke of Christ is Oh how much is it better for thee to reigne with God by seruing of hym then to lyue in the world and suffer extreeme bondage Thou mayest wel see heere now how the world doth vse all those which doe serue it shake of therefore from thy necke the most heauie yoke thereof and put on the most sweete and easie yoke of Iesus Christ. THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld vvherein so little svveetenes is to be fovvnde and that but onelie in apparence doth gyue vs easelie to vnderstand hovv heauie the yoke of his bondage is and hovv much it is to be eschevved CHAP. 11. COME vnto mee all ye that doe trauayle and be laden I will refresh you sayeth our lord The louers of this world sayeth God allmightie doe goe aboute like men that are laden and carrie heauie burtheÌ„s aboute them The world doth gett all that which it â—rauayleth for with trouble and busines and with feare doth enioy it with greefe forgoe it agayne It is writteÌ„ in the Apocalips That thei which had adored the beast neuer had rest which they in deed can neuer obteyne which doe adore their beastlie appetites Little childreÌ„ doe runne vp and downe all day blowing of a fether in the ayer and sometyme they hurte theÌ„ selues by falling but they are to be pardoned because they be without iudgement But thou that art a man of reason and of perfect age art worthie of much reprehension yf thou sholdest runne and take payne after the vanitie of this world the vayne blastes of false honours and riches Thou seest not where thou settest thy feete Thou knowest not the daunger in which thou liuest Thou considerest not the trauayle that thou endurest nor wherefore thou doest endure it which yf thou diddest weygh well thou sholdest fynde all that thou seekest and laborest for here to be in effect nothing VVhat profit doe the little children gett in runnyng all day after a fether they are wel weried for their labour And proffit or commoditie haue they none but sometyme perhappes a good knocke on their head by reason of some fawle that they take And wheÌ„ death cometh that must make an end of thy paynefull lyfe wherein thou haste serued the worlde thou shalt haue no other reward for thy paynes but new sorowes agayne VVhosoeuer will lay siege to a towne will first looke well that the expences of the siege exceede not the comoditie that he shall gett by wynnynge of the towne And yf thou woldest but consider what the seruice of the world doth cost thee thou woldest soone leaue of thyne enterprise If in thy worldlie consolations thou fyndest sorow thou must not marueyle thereat for it is a sower crabbe therefore no marueyle that it setteth thy teeth on edge God sayth I will compasse thy waye aboute with thornes The pleasant orchardes be sett aboute with sharpe thornes because no man shold come at the fruyte These thornes sayth our lord be the cares and loÌ„ginges after riches These hath God layed in our way to the intent that when wee shold see with what payne those fruites be gotten wee shold be affrayed to meddle with them Amonge all our pleasures here God hath planted sorow and remorse of conscience because wee shold not haue any earnest desire or longing after theÌ„ Among our prosperities hath he put much bitternes because wee shold not loue them And synne is allwayes the torment of hym that commytteth it The greefes and the felicities of this preseÌ„t world doe goe allwayes accompanied together If thou doest loue the gooddes of this world thou must needes be subiect vnto much trauayle care for them for when thou hast thâ—m thou wilt be affrayed to loose them But yf thou be disturbed in the quyet possessioÌ„ of theÌ„ then doest thou suffer some trouble presentlie by them which God doth suffer allwayes to falle vnto thee that thou mayest set thyne whole loue vpon hym remoue it cleane away from these vanities of the world God hath appoynted this for a medecyne to temper our disordynate appetites withall But this world hath such a greedie sorte of seruantes folowing it that they will not stick to runne through the thornes all imbrewed with their owne blood for to gather of this fruyte Oh how many are there at this day like vnto those who for the satisfying of their vnruly appetites and for the wynnyng of some fonde pleasure doe suffer greate greefe and remorse of conscience and doe bringe their lewde desires to effect allthoughe it be with neuer so much losse and hynderance to their sowle And all this labor doe they take for to please their senses without any recoÌ„pence at all agayne for their paynes If thou diddest but consider with what preiudice to thy conscience thou diddest buy all this short delight thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world The seruice of the worlde is a deare seruice It is an hard yoke and an importable burthen Christ calleth all those vnto hym that are weried with carying so heauie a burthen on their backe as the heauie yoke of the world is And when he fyndeth that thou art weryed with seruinge of the world and that thou doest playnlie perceyue all thyne owne defects Then doth Iesus Christ call thee as one being then best disposed to come vnto hym He that doeth not first hate the vanitie of this lyfe will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe to be but a vearie vayne follie thou art not meete to folow Christ. Therefore Christ our redeemer calleth not those that doe thinke this worldlie yoke sweete but those that doe take yt as an heauie burthen are growen werie of it And so much lesse payne as thou findest
but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
his Father in the garden and at many other tymes the Euangelistes doe tell how he went alone for to pray the conuersation of many is noysome and therefore must thou flie from the tumulte and sturre of much people VVhen Adam was alone in Paradise he was gratefull to God and to all his Angels and fearefull to the deuill but after â—hat he was accompanied he loste many a â—enefite whereof company ministred the â—ccasion The prophete Dauid sayeth I â—eperated my selfe by flying away and I â—emayned in the wildernes Elias being alone was fedde with bread â—rom heauen and being amongest a greate â—ompany he colde scarse get whereof to â—ate VVhen man is alone he fyndeth â—eauenly consolation but in the compaâ—y of men he looseth the bread of heauen â—he Children of Israell did neuer eate Manna vntill that they were passed thâ— redde sea which be the perturbations oâ— this present worlde And if thou couetest much the company of men thou mayest happely thereby loose God make not thou so litle accompâ— of God as to loose him for so small a commoditie as the company of this worldâ— doth yelde thee SILENCE IS A GREATâ— keeper and maynteyner of deuotion â— religion and therefore they that obâ—serue it not but are full of vvordes dâ— make avvay for the deuill to hâ—â— them and can by no meanes be perfecâ— religious men CHAP. 20. SILENCE is the best keepâ—â— of iustice sayth Esay He thâ—â— is not a louer of silence aâ—â— solitarines shall neuer be 〈◊〉 perfect religious man Saint Iames sayth thâ—â— whosoeuer thinketh to be a religious maâ—â— and refraineth not his tongue his religâ—â—â— will be to hym but vayne and of no effeâ—â— for whatsoeuer is gotten by prayer is 〈◊〉 agayne by babblinge and much speakinge Silence is the best keeper and maynteyner of deuotion doe not maruayle if thou doest finde thy selfe often tymes colde in thy deuotions if thou doest vse to spend much tyme in superfluous talke and idell wordes Thou must learne to holde thy peace if thou wilt looke to profit for why did God almightie bestow on thee but one tongue two handes but because thou sholdest speake little and doe much God hath ordeyned for thy tongue two dores to kepe it in with the one is of flesh which be thy lippes the other is of harder substance more stronge as bone which be thy teeth to the intent that being so kept it sholde neuer speake vpon any superfluous cause but onlie when necessitie inforceth and gyueth occasion If thou be a busie talker and full of wordes what els art thou but a citie without a wall a house wiihout a dore a shippe without a stearne a vessel without a couer and a horse without a bridle VVhat hast thou gotten or what canst thou keepe if thy tongue be alwayes looselie walkinge And if that parte be no better garded the deuils who are thy mortall enemyes will easelie enter into thee and robbe away from thee all the good that thou hast gotten together Thy death and thy lyfe doe both stand in the handes of thy tongue Holie religious men haue alwayes highlie esteemed silence and haue taken great paines to mainteine it in them as the vearie key of religion lest they sholde haue lost with much talkinge that which they had bene longe aboute in gettinge Esay sayth silence and hope shal be your fortresse silence gyueth a great grace vnto all maner of vertues Zacharias after his longe silence receyued at gods hande S. Iohn which signifieth grace If thou doest holde thy peace and keepe silence thou shalt the sooner receyue the grace of God As the pot that is couered will sooner be hoat cause the liquor that is in it the sooner to boyle theÌ„ that which is vncouered by reason of keepinge in the vapors so if thou doest keepe thy mouth shut vp close by silence thou shalt the sooner waâ— warme and feruent in deuotion and gods seruice If thou wilt not learne to holde thy peace thou shalt neuer learne how to speake Of the good man the scripture sayth thus he wil be solitarie and silent and will haue regarde vnto hym selfe He that holdeth his peace goeth alone bethinketh hym of his owne estate and maketh his contemplation of heauenlie thinges and despiseth the thinges of the earth He that keepeth silence with more ease doth liftâ— vp his harte vnto God Saint Iames sayth let euery man be slow to speake and readie to heare They falle quickelie from the state of perfection that breake silence and vse many wordes Euen as when you shut a conduytes mouth where water passeth the water will strayght wayes mounte vp on highe so yf thou shuttest fast within thee the good spirite of deuotioÌ„ by silence thy prayers shall the sooner ascend vp on highe vnto God and thou shalt the better feele within thee what sweet taste thy deuowte prayers doe bringe vnto thee and by as many idle wordes as thou spendest thou doest as it were by so many smal water streames sende forth agayne the deuotion which thou before receyuedst And so many dores doest thou leaue open to thyne enemy that gyueth good watch vpon thee as thou vsest to speake lighte wordes and vayne It is written He is lyke vnto a citie that is vnwalled that can not refrayne his spirite by keeping silence The citie of our soule muste needes suffer many mortall woundes when it is not defended by the walles of silence Nabuzardam brake downe destroyed the walles of Hierusalem robbed the temple and caried the people captiue to Babilon which the deuill attempteth to doe by thee as often as he seeketh to make thee breake thy silence that so he may robbe thee and make spoyle of the temple of thy conscience and bring thy soule prisoner into the confusion of BabiloÌ„ which is hell it selfe Set then good watch abouâ— thy walles lest thou be robbed spoyled by thyne enemies THE GOOD SERVANTES OF Iesus Christ ought to flie idell talkâ— vvhich breedeth much daunger anâ— detriment to the spirituall lyfe and gyue them selues to the contynualâ— exercise of godlines and pietie CHAP. 21. OF euerie idell worde shalâ— thou gyue a reckeninge iâ— the day of iudgement saitâ— our Lord. Our harte is likâ— vnto a peece of wax thaâ— with colde groweth to 〈◊〉 hard and by heate waxeth softe and tendeâ— agayne and when it is once softe it receyueth the printe of the kinges owne Image Thou must stop thyne eares from hearinâ— vaine and idell wordes for they coole anâ— harden thyne harte And if thou doest 〈◊〉 keepe thy selfe well from hearinge theâ— thou shalt not profit much in the seruicâ— of God Holie and spirituall wordes inflamâ— the harte accordinge vnto the sayinge 〈◊〉 the prophet Thy worde O Lord is fierie In the day of Christes resurrectioÌ„ the two disciples that went trauaylinge by the way toward Emaus talkinge with our Sauiour had their hartes inflamed
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
The memorie of this world momentaniâ— God onely remembreth his seruaÌ„tes eternallie cap. 6. How the world knoweth not her folowers cap. 7. Of the daunger wherein worldlie mâ—â— lyue cap. 8. Of the carelesnes wherein worldlie meâ— doe lyue cap. 9 Of the slauerie of wordlie men cap. 10 Of the heauie yoke of the world cap. 11 Of the sweetenes of Christ yoke cap. 12 How in our afflictions wee are to rune 〈◊〉 God and not to the world cap. 13 How speedelie the world passeth away cap. 14. Of the vnquiet and carefull myndes 〈◊〉 worldlinges cap. 1â— â—ow worldly consolations are full of bitternes cap. 16. Of the blindnes of worldly men cap. 17. Of the greefe of worldly men in partinge with the worlde cap. 18. Of the wages that the worlde gyueth her seruantes cap. 19. â—ow quickely the worlde casteth of her seruantes cap. 20. â—owe the loue of the worlde excludeth God cap. 21. â—ow the worlde doth continually persecute the good cap. 22. Of patience in aduersitie cap. 23. Of flying from the worlde cap. 24. Of the mutabilitie of the worlde cap. 25. How we are to shunne the small euills of the worlde cap. 26. Howe we oughte to flye the companie of worldly men cap. 27. Howe we oughte to accompanie with the good cap. 28. Of the intention of him that despiseth the worlde cap. 29. Of the memory of death cap. 30. Of the vncertaine houre of death cap. 31. VVhy God will not haue vs to to knowe the houre of death cap. 32. That the seruante of God oughte to meditate vpon death cap. 33. Of the firste armie of the worlde which is pryde cap. 34. Of humiltie cap. 35. Of couetousnes cap. 36. Of Liberalitie cap. 37. Of Lasciuiousnes cap. 38. Of Chastitie cap. 39. Of the good that worldly meÌ„ loose ca. 40. The end of the second parte OF THE VANITIE OF THE worlde The third parte VVhich shevveth vs hovv contemnynge vvorldlie vanities vvee ought to serue Iesus Christ. HOw the worlde doth not satiate our soules cap. 1. Howe God alone doth satiate our soules and not the world cap. 2. VVhy God doth satiate our soules and not the world cap. 3. How perfecte contentement is founde in God alone cap. 4. How we ought to trust in God alone ca. 5. Of the loue of God cap. 6. Of the loue of our neighbour cap. 7. Of the loue of our enemies cap. 8. Of selfe loue cap. 9. Of the denying of our selues cap. 10. Of the contempt of our selues cap. 11. Of the conquest of our selues cap. 12. Of the knowledg of our selues cap. 13. Of the consideration of mans miserie cap. 14. Of the knowledg of God cap. 15. Of meditation and conteÌ„plation cap. 16. Of true mortification cap. 17. Of abstinence and fasting cap. 18. Of the loue of solitarines cap. 19. Of Silence cap. 20. Of Idle wordes cap. 21. Of murmuring cap. 22. How the seruante of God oughte not to â—xamine the lyfe of others cap. 23. â—ow we oughte to beare with our neyghbours imperfections cap. 24. â—f Idle thoughtes cap. 25. â—f Idlenes and slouth cap. 26. â—f the fâ—ruor of good workes cap. 27. â—owe we oughte not to resolue rashely cap. 28. â—f the feare of God cap. 29. â—f obedience cap. 30. â—f pouertie cap. 31. â—ow we oughte continually to doe good workes cap. 32. â—f perseuering in goodnes cap. 33. â—f temptations cap. 34. â—f the profit of temptations cap. 35. â—f the remedie agaynst temptatioÌ„s which is prayer cap. 36. â—f the end whereto man is created ca. 37. â—f the dreadfull iudgemeÌ„t of God ca. 38. â—f the paynes of them that loue the vanitie of this worlde cap. 39. â—f the glory that they shall haue which despise the vanitie of the world cap. 40. The ende of the third and last parte Laus Deo O felix puerpera gloriae lucerna Surge veni propera domina superâ—â— Mea terge vulnera veniae pincerna Me Christo confedera me sempeâ— guberna Iesu fila Dauid 〈…〉 O regina virginu per quaÌ„ luxest orta Reparatrix hominuÌ„ felix coeli porâ—â— Verus splendor luminum quaeso mâ— conâ—orta Sursum ante dominum preceÌ„ meaâ— porta Mat. 6. Exd. 3. 1. Reg. 5. Exod. 2. Exod. 16. Io. 14. Pr. 12. Gal. 6. Eph. 5. 2. Reg. 11. Mat. 4. Luc. 2. Mat. 5. Gen. 24. Eccl. 1. Phi. 3. Amos. 9. Prou. 14. Danie 2 Thren 1. Luc. 9. Ioh. 2. 1. Thess. 5 Psal. 48. Eccle. 3. Genes 3. Psal. 118. Rom. 6. Gene. 25. Psal. 67. Rom. 6. Psal 77. Psal. 54 1 Cor. 4. Math. 27. Iohn 8. Iohn 5. Luc 18. Mat 6. Mat. 5. 4. Reg. 20 Mat. 6. Prou. 27. Dan. 3. Exo. 16. Exo. 20. Ios. 7. Esa. 10. Exo. 10. 1 Cor. 15. Apoc. 4. Psal. 113. Esa. 25. Dan. 4. Iu. 15. Iob. 31. Exo. 4. Oze 13. 1. Cor. 10 Psal. 29. Psal. 29. Mat. 25 Iohn 8. 1. Cor. â—1 Psal. 90. Luc. 17. Luke 18 Rom. 11. 4. Reg. 25. Mat. 20. Mar. 10. Num. 10. Mat. 26. Iob. 1. Gene. 30. Exod. 13. Act. 1. 2 Cor. 5. Heb. 13. 1. Pet. 2. Psal. 141. Psal. 38. 2. Cor. 4. Heb. 11. Prou. 31. 2. Reg. 18. Eccle. 11. Luke 16. Mat. 11. Mat. 6. 1. Tim. 6. Gal. 1. Heb. 11 Iob. 1. Iob. 16. Psal. 34. Esa. 14. Psal. 98. Sohp 1. Eccl. 19. Iob. 17. Ose. 9. 1. Reg. 9. Math. 4. Psal. 61. Psal. 75. Eccl. 13. Luc. 15. Luc. 10. Genes 3. 2. Cor. 12 Mat. 15 Eccle. 5. 1. Tim. 6. Psal. 75 Philip. 3. Luc. 10. Iob. 1. Sap. 7. Psal. 4. 1. Iohn 2. Gen. 13. Gene. 31. Exo. 1. Dan. 4. Gene. 1. Rom. 1. Phil. 3. Luke 14. Gene. 39. Mat. 19. Mat 16. Leu. 11. Iud. 7. Iob. 1. Luc. 6. Psal. 83. Psal. 41. Psa. 136 Mat. 5. Apo. 7. Apo. 21. Iob. 3. Iob. 21. Luc. 16. Iohn 11. Luc. 19. Iohn 11. Luc. 19. Mat. 18. Exo. 14. Eccl. 2. Exod. 2. Psal. 93 Tob. 5. Prou. 15. Esa. 24. 1. Cor. 7. Sap. 10. Heb. 11. 1. Pet. 2. Sap. 7. Psal. 11. Ioâ— 1. Iob. 10. Io. 16. Phil. 4. Luc. 10. 1. Cor. 1. Psal. â—1 Esa 14. Prou. â— Luc. 1. Psal. 3. Can. 4. Ioh. 14. Eph. 2. Gen. 21. Iohn 16. Gal. 5. Psal. 102. Psal. 138 1. Cor. 14. Eccl. 9. Psal. 90. Io. 12. Io. 19. Gene. 3. Iob. 1. Prou. 1. 1. Re. 9. 2. Reg. 11. 2. Reg. 1. Gene. 40. Mat. 17. Mat 5. 2. Tim. 3. Luc. 13. Math. 7. Io. 15. Io. 12. Mar. 55 Mar. Vlt. Io. 15. Mat. 5. Act. 7. 2. Cor. 12. Mat. 5. Hester 3. Mat. 16. Luke 16. Act. 14. Psal. 60· Prou 13. 2. Re. 20. Psal. 50. 1. Pet. 2. Gene. 42.45 1. Re. 26. Tob. 11. Psal. 15. Psal. 119. Gene. 1. Exod. 1. Act. 9. Psal. 2. Mat. 6. Exo. 12. Num. 11. Ag. 1 Mat. 6. Gene. 1. Mat. 25. 1. Pet. 5. Psal. 93. Luc. 8. Io. 19. 1 Cor. 3. Srp. 5. 1. Re 3. Act. 26. Luc. 23. 1. Cor. 3. Pro. 10. Luc. 16 Sapi. 5. Exo. 4. Prou. 3 Gen. 32. Eccl. 27. Exod.
OF GOD exceedeth all the depth of mans vvisdome the vvisdome of the vvorld being foolishenes before God and by the contemnynge of the vvorld is that other vvisdome gotten CHAP. 34. IF any be wyse amongest you let him be as a foole to the intente he may be wyse this sayeth the Apostle There is not a higher poynte of wisdome then to become a foole for Christ. The wisdome of God which consisteth in true mortification and denying of our selues the worlde taketh for foolishnes The wyse man sayeth I am the most foole of all and the wisdome of men is not with me The children of this worlde be wyser then the children of light And therefore sayed the wyse man that the wisdome of men was not with him but the wisdome of Christ which the worlde esteemeth follie The wisdome of Christ exceedeth all our vnderstandinge and therefore the worlde calleth it follie as we call commonly all that follie which exceedeth our capacitie The Captayne in the fielde sometyme so oâ—dreth his armye and setteth so his battayle in array contrary to the common custome that the souldiers vnderstanding nothing thereof doe take the enterprise for vayne and the Captayne for a foole And because the wisdome of God exceedeth all our capacities it is called follie As the wyse man saide in the person of worldlie folke The sonne of Iustice hath not shined vpon vs. He speaketh not here of this materiall sonne whiche shineth both alike aswell vpon the iustice vniust But they were not lightened from aboue with the light of his highe celestiall wisdome because the weake eyes of mans vnderstandinge can not endure to beholde the great light of gods wisdome All the while that Moyses was in Egypte he was both wyse and eloquent with all but when he was to speake vnto God him selfe he confessed his insufficiencie of speach for before God the wisedome of man becometh starke dumme Salomon was a vearie wise man but comparinge his wisdome with the wisedome of God he called him selfe the most foole of all others This is greate wisdome in vs to despise the world for god He knoweth much that knoweth how to saue his owne soule and he his onlie wise for all other are but foolish and ignorant In the true despising of our selues consisteth the altitude of Christian wisedome And before this high wisedome is euerie great knowledge verie perfect ignorance All though thou wert neuer so perfect in al the liberall sciences what profiteth it thee yf thou be ignorant in thyne owne estate That exterior knowledge is to be accompted no knowledge in deede Happie is that soule that is replenished with the wisedome of God and perfect happie is he that seeketh to be wise before God and maketh no accompte of the wisdome of this world One droppe of this wisdome of God is more worth then all the huge Seas of worldlie wisdome In this schoole must thou studie day and night seeking for true mortification The more that thou hast of true perfect knowledge the more ignorant thou shalt be towardâ— the world and as it were one deade in it Iacob after he had wrestled with the Aungell remayned lame of one of his legges and was after called Israell whiche is as much to saye as man that seeth God and so he that seeth knoweth God must be lame outwarde to the world If thou doe see therefore worldlie meÌ„ goinge carefullie and diligentlie to get honour and worldlie riches doe not thou marueyle thereat yf they goe not lamelie nor haltinglie aboute that busynes for they haue but a small knowledge of God The iust men that doe see God as Iacob did throughe the knowledge that they haue of our Lorde are as it were lame in the knowledge of earthelie thinges And those doth the worlde thinke fooles because they be wyse before God VVhen the superiour and cheefe parte of thy soule is ful of the wisdome of God by thy firme fixing of thy mynde therevpoÌ„ it fareth by it as by the moone which in the coniunction thereof with the sonne is so fullie possessed with the beames and light thereof that it casteth no parte of her owne lighte towarde the earth No more the soule of man being fixed vpon the loue of God and fast ioyned therevnto can haue any light lefte in it to cast or to bestowe vpoÌ„ the earth or earthly thinges but hath that parte cleane emptie that sholde looke that waye The foole sayth Ecclesiasticus chaungeth like the moone for leuing the diuine light and the cleare shynynge of the sonne of iustice doth wholly conuerte hym selfe to the inferior thinges of the earth This worldlie wisdome is comfounded by the wisdome of Christ. The serpent of Moyses deuowred all the serpentes of Pharaos magitioners So doth the wisdome of God swallow vp and consume all the wisdome of the world In the olde law God promysed riches and such thinges as men naturallie doe desire in the world but there were at that tyme very fewe that wolde turne to the Iewysh religion the verie true worship of god But when our sauiour of the world came promysed vnto men persecuâ—ioÌ„ afflictioÌ„ which men doe naturallie hate all the world was conuerted vnto God The wisdome of God is of that force that it tooke the vearie weakelinges of the worlde to conuince the stronge and the ignorant to confute the greatest learned vnto the wisdome of God all thinges are subiect And they that called them selues wyse were the most fooles of all sayth the Apostle This wisdome wold the diuell take from thyne vnderstanding as Amon wold pulck out the right eyes of the Israelites which is the knowledge of heaueÌ„lie thinges The eyes of a wyseman be in his head which is Christ hym selfe for the wysemaÌ„ seeketh to knowe God and in that knowledge doth exercyse hym selfe and take delight according to the sayinge of Sainct Paule I confesse that I knowe nothing but Iesus Christ and hym crucified Behold and reade in that booke and let all thy exercise be in the reading of the Passion of Iesus Christ to the intent that by thy knowing of hym here in earth thou maiest afterward perfectlie knowe hym in heaueÌ„ OVR LYFE IS SHORTE AND passeth avvay like a vvynde And it is lesse also then yt seemeth to be for yt is no perfect lyfe but a shadovv of the lyfe to come CHAP. 35. THE dayes of our lyfe be shorte sayth Iob they passe away like flowers and our yeares consume away like dewe vpon the face of the earth And S. Iames sayth That our lyfe is but a vapor which soone appeareth and in a moment is gone agayne And like a clowde in the ayer which as soone as the sunne shyneth is dispersed This life so much esteemed amongest men seemeth for a tyme to make a statelie shew and to carrie greate countenance in the world abroade but what it is in truth may easlie appeare by the