graue Labour thou also to lyue â—fter the same fashion while thou contyâ—uest here Iob sayde vnto God Gyue me tyme O Lord that I may bemone my selfe and â—ake sorow The good holie man asked â—ot lyfe of God to lawghe and be merie â—or to take his pleasure here but to bewayle and to lament and such ought thy â—yfe to be likewyse and thou owghtest also hartelie to pray vnto God that it maye be such and that thou mayest not spend thy dayes in the vayne heapinge vp of riches together nor in other ydle pleasures of this lyfe which thou wilt finde aâ— the last to be but a vearie vaine follie Bewayle thy sinne and thy offences doe pennaÌ„ce in this lyfe that thou mayest after this lyfe obteyne the lyfe euerlastinge Our lord sayth that our mourning shal be turned into ioye And happie is that sorow vnto which euerlasting ioye succedeth Loue holie compunction Sighe after the celestiall countrey and make not this present banyshemeÌ„t a Paradise of pleasure Thou vndoeste thy selfe and art cleane gone out of the waye if thou seeke to lyue in ioye and pleasure here in this world Turne thee back agayne and sett thy feete in a better way and imbrace the crosse of Christ and thinke vpon his bitter passion that thou mayest comme to the end thâ—â— thou wishest for which is the felicitie thâ—â— thou wast created for ALL YOVR IOY OVGHT TO BE in God for of euerie earthelie thing the ioye is vnperfect But in hym it is so full that nothing can be desired more CHAP. 25. REIOYCE in our lord allwayes agayne I saye vnto you reioyce and be glad sayth the Apostle The pleasure of the seruante of God ought altogether to be in his Lorde maister It is a vayne thinge to be ioyfull in any but in God alone God will not that thou sholdest lyue discontented but he wold rather haue thee to be glad and ioyfull Onlie this wold he haue thee to doe Alter the cause of thy ioye And conuert the false cause thereof into the vearie true cause of ioye in deede The Apostles were vearie ioyfull when they saide vnto their redeemer that the diuells obeyed them And our lord aunswered them agayne that they shold not reioyce for that but reioyce sayth he â—nto them for that your names be written â—n heauen He forbid theÌ„ not to be merie â—ut he wold haue them chaunge the cauâ—e of their mirth whereas their ioy beâ—ore depended but vpon a worldlie conâ—ideration he wold haue it alltogether celestiall which is in deede the verie true perfect ioye Euerie ioye that is not of God is vaine And euerie contentacion that cometh not from hym is false and hath no good foundation In hym therefore must all thy ioye be and not in any earthlie thinge of this world Thou mayest reioyce in the testimonye of a good conscieÌ„ce as the Apostle willeth thee which is to thee as a pleadge from God hym selfe of the true ioye that thy name is recorded in heauen King Dauid beinge of the wicked demaunded where his God was as he whom they supposed to haue forsakeÌ„ him for his former falle founde hym selfe so fainte and so vnprouided in making of his answere vnto them that the vearie greefe thereof made hym so burst forth into teares that they were his continuall foode both daye and nighte vntill he had founde the comfort of his sweete Lord againe For where God is not there is it not possible to haue any true ioye remayning Although the scripture doth speake sometyme of the ioye of wordlie folke sayinge that they reioyce when they doe mischeyfe yet is that no true nor perfecte ioye because it is noâ— grounded vpon a true and incorrupteâ— conscience Of Sainte Iohn the precursour of ouâ— lord his holie mother saide that he reioyâ—sed in gladnes This is the difference thâ—â— is betweene good men and ill mens ioyes These doe ioye in their vanities And thâ— other doe reioice in a good coÌ„scieÌ„ce This is the reioysing of Saincte Iohn in ioye That ioy must needes be vayne which hath not the grace of God for his foundation If thou doe stande in good state toward God then shalte thou haue true ioy and if thou canst get God then shalt thou haue all ioy in him VVilte thou haue riches Beholde it is written Glory and riches be â—n his house VVilte thou haue bewtie Our Lorde sayeth vnto his spouse Beholde my frend how fayre she is VVilt thou haue lyfe Behold I am the lyfe sayeth God VVilt thou haue saluation I am sayeth our Lorde the Sauiour of the people VVilte thou haue peace The Apostle sayeth That our Lord is our peace which maketh agreemente betwixte God the father and vs. VVilte thou haue honor Beholde what is written in the psalme Thy frendes be very honorable and their domination is comfortable If thou haue God with thee thou hast perfecte ioye for with him thou haâ—te as much as thou canst wishe with good reason and for iuste cause is he ioyfull that â—â—th with him the fountayne of all ioy Away with all this temporall ioy for an â—â—che of one spirituall ioy is more worth â—â—en all the false ioyes and pleasures that â—â—e world can bestowe vpon thee There 〈◊〉 no tast of true ioy but in God alone for 〈◊〉 worldly ioy doth soone vanishe away â—gayne Ismael Abrahams sonne according 〈◊〉 the fleshe had soone spentâ— and â—onsumed the water which his mother â—â—gar and he caried for their comforte â—nd releefe But Isaacks lasted and contiâ—ued who was the child of promyse The â—omfortes of the world shal soone haue an â—nd in the wicked but the spiritual conâ—â—lations of the iust shal be like springing â—â—elles of water whiche neuer shâ—â—l fayle â—nly this ioye is certayne sure whereof â—ur lord speaketh No man shall take your â—oye from you Many worldlie men doe glorie in â—heir garmeÌ„tes but that glorie is their garâ—entes it is none of their owne Others â—oast them of their riches but that glorie â—ongeth to the riches and not to them â—hat doe owe theÌ„ This ioye is not theirs it â—esteth in teÌ„porall things They may soone â—e without that ioye if they be without â—he thinges which brought the ioye But that ioy which Christ calleth our â—oy no man can take away from vs which â—s the ioy of a good conscience This is our owne proper ioy which no man can take away from vs but if we be contenteâ— to departe with it our selues This is thâ— ioy which we haue not of any creatuâ—â— but from the creator him selfe Amongâ— the fruites of the holy Ghost S. Paule râ—â—keneth gladnes to be one In creatures their can be no perfecâ—â— ioye but onely the ioye is full anâ— perfecte of it selfe which is in God oâ—â— creator because it is infinite and withouâ— end according to the goodnes of him thâ—â— it proceeded from Ioy is in comparisoâ— to desire
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
poore soules which doe eate their bread drye God dealeth his temporall benefites most liberally to the sinfull wretches of the worlde and sheweth them outwardly the best fauor Vnto Iudas he gaue the bag of money and to his other disciples he gaue the trauayle of preaching Vnto Iudas he gaue the most sauorye and the most easie parte but vnto his welbeloued Apostles he gaue his vnsauorye and hard persecutions It is better to be poore with the Apostles then to be rich with Iudas It is better to eate the bread of pennance amongest the disciples of Christ with sorow and feare then to lyue in the pleasure of vayne ioyes amongest the seruantes of the deuill Take courage vnto thee in thy persecution and harken what our Lorde saith vnto thee If they haue persecuted me they shall persecute you also Thou must not thinke thy selfe to be better then Iesus Christ neither let it come at any tyme into thy thought that the same glorie which his holie mother bought with so many afflictions and persecutions shal be gyuen vnto thee lyuing after thyne owne will without any suffering thereof at all That rest which the frendes of God haue gotten by sufferinge of much vexation many tribulatioÌ„s shall not be giueÌ„ vnto thee liuing at thy pleasure and reuenging of thyne iniuries Be not proude that thou hast no persecution but take it rather as a most grieuous persecution vnto thee that thou wert neuer persecuted The phisition suffereth the sick man to doe what he will and to haue his owne lust in euerie thinge of whose recouerie he is in vtter dispaire which he will not doe vnto hym of whome he hath good hope of amendement It is a great shew of thy damnation if euerie thing come to passe as thou woldest haue it and that thou hast thyne owne â—il in euerie thing as thou woldest wish it â—appie is he to whome God is hym selfe â—â—isition by taking of his worldlie comâ—â—rts away Happie is he that with patience â—â—ceyueth at the hand of God aduersitie â—nd tribulation to clense his sowle with 〈◊〉 Happy be they that for righteousnes â—oe suffer persecution for theirs is the â—â—ngdome of heauen Euen as thou suffrest thy selfe with â—atience to be let blood and to be â—urged for thy bodelie health sake so â—ughtest thou most ioyfullie to take perâ—â—cution for the sauing of thy soule And â—oke not so much to the present payne â—hich thou suffrest as vnto the saluation â—hich thou seekest Remember not so â—uch the present payne which thou feeâ—st as the reward which thou â—â—okest â—fter He that passeth ouer the Sea and wold â—ot be troubled with vomiting nor haue â—is head to turne aboute with giddines â—et hym cast his eyes toward the land So must thou cast the eyes of thy mynde â—oward heauen the vearie true land of â—he lyuinge and neuer looke vpon the troâ—lesome waters of worldlie persecution â—eyther cast so much in thy mynde the â—resent daungers of this tempesteous worlde in which thou art now sayling as â—he pleasant countrey of heauen toward which tbou art going Sainte Stephen in the persecution of those stones which were throwen at hyâ— lifted vp his eyes toward heauen And yâ— thou wilt not be troubled thou must thinke vpon the reward which thou art to receyue hereafter Thou must suffer iâ— this lyfe many persecutions yf thou wilâ— get the eternall lyfe This is the money which God maketh payment withall vnto his seruantes here VVith persecutions they be healed therewith be the spottes of their sinnes wyped cleane awaye Some be so like vnto little children that they had rather be sicke still then take any paine to get their helth againe Thinke it not better for thee to lie sicke for euer in hell then suffer in this lyfe a shorte persecution for a tyme. The greatest glorie of a Christian man is to suffer persecution for Iesus Christ. S. Paul after he had bene taken vp into the third heauen by God hym selfe and there receyued many great graces and gyftes at his handes with sundrie spirituall consolations yet wolde he neuer glorie in any thing but in his infirmities and persecutions A gentleman will sooner boast hym selfe of those hurtes whiche he hath receyued in the warres and in the things which he hath done in his maisters seruice then he will in the fauours and gyftes which he hath bestowed on hym So sholde a good seruante of Iesus Christ glorie more in his persecutions suffred for his maister Christ then in any other â—races and gyftes which he receyueth at â—is hande Let thy glorie be in the crosse of thy â—â—rde and in thy suffering for hym for yf â—ou wilte take parte with hym in suffeâ—ing of persecution thou shalte after enâ—ye with hym the fruytes of thy traâ—ayles VVORLDLIE FAVOVRS DOE keepe a man from knovvynge of hym selfe and doe so dryue hym into pride that he loseth thereby the grace of God and his celestiall gyftes except they be teÌ„pered vvith humilitie knovvledge of hym selfe CHAP. 30. A MAN was a greate man sayth the scripture and highly fauoured of his maister Assuerus But what profit tooke he by all the fauours and benefites that Assuerus â—estowed on hym They serued hym to â—o other end but to be the instruments of â—is owne fall and perdition Thy soule must needes runne into great â—asard amongest these worldlie fauours when as the fauours which God bestoweâ—â— vpon his owne especiall seruantes be 〈◊〉 without daunger Our nature beinge 〈◊〉 weake through the euill inclinatioâ— that is in it doth often take harme euen by those fauours which God hym selfe giueth vs. Christ praysed Sainct Peter callingâ— hym happie for that the father of heaueâ— had reuealed vnto hym that which 〈◊〉 most coÌ„fideÌ„tly pronounced of hym Yet 〈◊〉 much was he blinded with that fauour receaued at Gods hands that within a whilâ— after he sought to haue hindred the blessed passion of our redeemer for the which he was worthely rebuked at our Lordeâ— hand Now if through our owne euill handling wâ— doe take harme of these fauourâ— which we haue at Godes owne handes what effect is the fauour of the world like to worke in vs The fauours that Ioseph receaued of his maistres in Egipt were but as occasions and meanes to make him offend God and to caste away his soule and thinke thou not that humaine fauours can serue thee to any other ende They are of the nature of wyne which stilâ— fumeth vp to the head therefore it is necessarye for vs that these worldly fauourâ— be tempered with water which they doe power vpon vs and as it were delay withall the heate of our teÌ„porall fauours that by murmuring and grudging agaynst 〈◊〉 doe cause that these fauors of princes 〈◊〉 worldly honors doe not fume into 〈◊〉 heades to make vs drunke therewith 〈◊〉 because we sholde not be puffed vp 〈◊〉 much with superfluous prayses and faâ—â—rs of the world the
could neuer keepe thee in the subiectioÌ„ of his miserable bondage except it first depriued thee of thy sighte Thou woldest not be so tied vnto these earthlie thinges which thou louest so much yf thou diddest but knowe their vanitie and their fowle corruption But because thou arte blinde and knowest not the filthines of sinne in which thou liuest therefore arte thou made a slaue and a bond man vnto sinne and to thyne owne sensuall appetites OpeÌ„ thine eyes looke into the vnhappie state into which thou art fallen The dong of the swallow which 〈◊〉 vpon Tobies eyes being a sleepe maâ—â— him to loose his sight And the Aopstle saieth that the goodes of this earth be but dong which we finde also by experience to haue that quality of making men blind as had the dong of Tobies swallow The propertie of the swallow is to sing at the beginning of the sommer but sodenly afterwarde she stayeth her singing agayne That condition hath the world also first with a little delicate harmonie to lull his louers asleepe and after to make them blynde with the vayne delighte of this earthly mucke and worldly honors These worldly men haue not eyes to see the lighte of God nor the good which they doe loose by hauing their eyes closed vp with the pleasures of those vanities which they so earnestly doe loue They be lyke vnto Ely the priest which had his eye sighte so weake that he colde not see the lampe of God which hange coÌ„tinually light in the temple Although they seeme wyse and of good vnderstanding yet are they not such in deede sauinge onely in worldly matters they be like moles whiche liue vnder the earth which when they come abrode into the lighte to deale in matters touching the soule they shewe them selues to be both blinde and ignorant Open the eyes of thy soule that thou maiest espie the vanities of these corruptible goods behold that diuine light with which our Lord doth lighten his seruaÌ„tes Goe not thou lyke a blinde man falling from one sinne vnto a nother accordinge to that which the prophet Sophonias spake of worldlie men They went aboute like blinde men for they synned against God VValke in the day sayth our lord that thou be not ouertaken with darkenes If synners doe walke by nighte and in the darkenes of their owne ignorance it is no marueyle thoughe they doe falle and hurte them selues The eyes which are accustomed to behold these worldlie vanities when they be once withdrawen from the loue pleasure of the world they be waxen blinde to beholde the true lighte and are fallen into that blindenes whiche God strake the Egiptians withall whiche was such as the scripture sayth That one man saw not an other in three dayes together nor was once able to moue out of his place where the darkenes tooke hym If thou haddest eyes to behold the miserie in which thou liuest thou woldest not stand still as they of Egipte did without mouing thy foote or forsaking thy vyces But thy blindnes doth holde thee fast The loue of the glistering shewes of worldlie vanities doth take away thy sighte as the sighte of a beare is taken away with the beholding of the glistering beames of an hoat burnyng basen shynyng vpon hym If worldlie men had not bene blinde Saincte Iohn wolde neuer haue sayde that the worlde knew not Iesus Christ. It was no greate marueyle that they were blynde and knew hym not hauing vpon their eyes so much earth as they had They went out of their way like blinde men sayth the prophet Iheremy and so blinde that they wolde not take any for their guyde but such other as were blinde also VVhich is the verie trade of synners Blinde folkes doe yet knowe that they be blinde but worldlie meÌ„ be blinde and yet they lawghe and iest at all those which are not blinde according to the saying of the wyse man The wicked men flie froÌ„ al those that ruÌ„ne by the right way Our lord saide vnto certein synners why say you that you doe see beinge blinde your sinne is therefore the greater And because that they doe not see them selues they thinke that other men doe not see them and therefore they doe presume to offend God like vnto the seuentie olde men of Israell which God shewed vnto the prophet Ezechiell Beware of this blindnes except you be willing to falle into the worst and most daungerous errours of all THE DEPARTINGE FROM this present lyfe is a most terrible and sharpe thinge to the louers of this vvorld asvvell for their riches honors vvhich they leaue behinde them as for the paynes vvhich they knovve that they shall susteyne vvhen they be gone hence CHAP. 18. THE trauayle of fooles will greeuouslye afflicte them sayth the wyse man VVheÌ„ death cometh the departing of this lyfe will be very paynefull vnto worldly meÌ„ for that caÌ„ not be departed froÌ„ without sorow which was loued without measure Death vnto a poore man will be lesse trouble that hath not any thing to leaue behinde him then to the welthie man which hath great riches to forgoe then to the louer of these corruptible worldly goodes The troubles of them which despise the worlde shall take ende by death and then shall the tormentes of worldly men beginne a new agayne A terrible tyme shall that be when the bodie of the worldlie man which hath bene brought vp in delicacie and tendernes shal be separated from the sowle to be consumed shortlie after with wormes It wil be a greuous departing that the riche man shall make from his riches which he hath allwayes disordinatelie loued and a â—earie hard thinge it wil be vnto the louer of worldlie honor to see hym selfe so sodeynlie spoyled of them The horses of great men goe couered â—ll daye with costlie furniture and with many men attending vpon them but when they come into the stable at nighte they haue all their fresh furniture taken of â—heir backes and then remayneth nothing â—pon them but the blowes which their maisters haue bestowed on them with the sweat and wearines of their trauayle The riche and the mightie man likewyse that maketh his iourney through this world is of all men coÌ„mended honored serued â—ut wheÌ„ the hower of death doth come al â—is honors and riches be taken away and â—othing remaineth behynd but the blowes which he receyued by his sinnes vices which maistered hym and kept him vnder â—rinces and kinges shall not carrie their gold and siluer with them when they deâ—arte this worlde but onely their necgligences and errors committed in their gouernement and charge Consider how greeuous it will be for thee to departe from those vanities which thou hast so much esteemed And learne tâ— leaue the world before it leaue thee Takâ— thou some good sure handefast betyme that thou falle not into all those miserieâ— which then doe accompany death Allthough that the world doth much tormeÌ„t
thee one houre to get thy conueyance thereof to 〈◊〉 assigned vnto thee O with what diligâ—â—â—â— woldest thou goe aboute to get it draweâ— written out fayre for the kinge to signâ— lest the tyme shold ouerpasse thee and so thou sholdest loose so greate a grace aâ— the kinges hande No other busines shold let thee nor occasion stay thee but thaâ— thou woldest onelie applie thy selfe to get the confirmation of thy graunt But the heauenlie citie of Hierusalem which the greate kinge of heauen hath promysed vs is a farre greater and better Citie then all the Cities and kingdomes of the world bâ— besides The glorie of this Citie and the eternall felicitie thereof vnto the which wee labor to come farre exceedeth all the principalities empires of the whole worlde This notable kingdome is that which God of his bountifull liberalitie doth grauÌ„t vnto thee And this short space of this present lyfe is the tyme that is gyuen thee to deserue it in The night of death draweth on when no man shal be able to worke No man hath one houre sure of his lyfe the tyme whereof being so shorte and the promyses of God beinge so large and liberall howe happeneth it that so many doe spend their dayes in idlenes and vanities as thoughe they were sure to lyâ—â— an hundreth yeares and that after this lyfe there were no other to be looked for If thou doest so toyle thy selfe here by â—osinge of so many nightes sleepes forbearinge thy meate drinke so many meales â—y forgoing of all thy other pleasures and â—ll to make hast for the gayning of a temporall commoditie which els thou mighâ—est forgoe why doest thou not in this short space that is graunted thee to lyue â—eaue all worldly busines and occupations â—nd bestow all the whole tyme of thy lyfe â—n gettinge that durable and euerlastinge â—yfe Be not thou idle nor lyue not lyke one that were blynde neyther deceyue â—hou thy selfe with the vayne hope of to morow which perhapes thou shalt neuer see Those fyue foolish Virgins that had tyme gyuen them to make prouision for them selues wold not but did put of their â—are still vntil the tyme were past wolde gladlie after haue had tyme and earnestlie sought for it but none wold be graunted them Put not any trust in the tyme that is to come Thou hast not to take care for a â—onge lyfe but for a good lyfe neyther ought thy trauayll be to lyue many yeares but to bestowe well those yeares which thou doest lyue Saule reigned twentie yeares in Israell but the scripture in the accompte of the yeares of his reigne setteth downe but two For God accompteth not the yeareâ— that be euill spente but those whiche be â—pente onelye in his seruice Thy labor had neede to be greater in taking payne to lyue well then to lyue longe Spend not thy tyme still in proposing and determynyng with thy selfe to lyue well but put thy determinations into practise and see that thou lyuest well in deede There be many in hell which deferring still their pennance were at the last ouertaken with death and so their colde determynations with out executions were buried vp in the hoat fire of hell The houre of death is vncertayne the consideration thereof alone is sufficieÌ„t to make thee lyue still in care that thou be neuer taken vnprouyded It were madnes for thee to lyue iâ— that state in which thou woldest not that death shold fynde thee And because that this may happen vnto thee at any houre reason alone may teach thee to lyue well for the doubte which thou hast of the vncertayne houre of thy death BECAVSE THAT EVERIE man sholde still be prepared and that no man sholde take licence to sinne our Lorde vvill not that the houre of our death sholde be knovven vnto vs. CHAP. 32. THE dayes of mans lyfe be shorte and God knoweth onely the number of the monthes sayeth Iob. Nothinge is more sure then death nor any thing more vnsure then the houre of death Thou knowest not at what houre of the watch our Lorde will call In concealing from vs the houre of death God hath thereby taught vs that we sholde not presume of any long lyfe but that we sholde in this short space of our tarying here looke that euery houre shold be our laste And in this as in all other thinges beside God hath dealte most mercifully with vs in keeping froÌ„ our knowledge the houre of death to the intente that we sholde lyue with more puritie cleannes of harte Such as we shall be found at the houre of death for such shall we be iudged at the handes of almightie God and since experieÌ„ce doth dayly teach vs that we may dye in euerie moment let vs lyue innocentlie that wee may be founde in no arrerages at our counting day And so much more feruent oughtest thou to be in thy doing of good deedes as thou arte vncerteyne of the houre when thou shalt be called since the tyme when thou shalt dye is vncerteyne thou oughtest allwayes to be readie and prepared for to receyue death If there be many now which doe lyue in the offence of God hauing the day of their death vncertayne how many more wold there be much worse yf they shold know certeinlie the end of their lyfe They wold deferre their pennance and commit many moe offences vpon that assurance If men doe lyue lewdelie now being not sure to continue vntill to morow in what sort wold they lyue yf they might be sure to lyue here an hundreth yeres The ignorance of the last houre maketh many to absteyne from synne And if some men doe happelie gyue them selues a little to the world yet doe they not wholie addict them selues thereunto for the feare that they haue of the sodayne comyng of death vpon them whiche they wold not doe yf they knew they shold lyue many yeares for then it is most manifest that they wold with more negligence and forgetfulnes of God gyue them selues vnto vice And allthoughe that the vncertentie of death doth not keepe a man all together from synne at the leastwyse yet it maketh hym not to contynue therein so longe as els he wolde If wicked men knew the houre of their death they wolde be much worse then they be Many dare not sinne leste death sholde take them whylest they be doing it If a man might knowe surely the houre of his death yet is it playne that he colde not knowe it but vnder one of these two conditions that is to say eyther that he sholde dye very sodenly or els haue some certayne tyme after appoynted and prefixed him to dye in and if he sholde knowe that he sholde dye sodenly his pennance being vpon a sodayne were lyke to be very daungerous and doubtefull and if on the other side he sholde knowe his tyme to be lengthened for a longer space then wolde he take more occasion to sinne
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
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
much that his elder sonne â—â—s angrie at it and compleyned to his â—â—ther saying that he had neuer done so â—uch for hym hauing serued him alwayes â—â—ithfully and obedientlie The father did â—â—stlie make so greate a feast at his sonnes â—â—turnynge for that after his conuersion 〈◊〉 serued hym with that feruent and earâ—â—st affection of hart that in a shorte space 〈◊〉 merited more then his other sonne did â—â—th all his longe colde and slowe seruice 〈◊〉 many yeares Many yonge men that are entred inâ—â— religion will often merite more in a â—â—orte space then many olde and auncient â—â—en in much longer tyme thou must not â—eade vnto God thy long thy aunciente â—â—â—uice done vnto him as that good sonne â—â—d vnto his father who recorded vnto â—â—m all that faythfull and obedient seruice â—â—at he had done many yeres for it may be â—â—at he which came to serue him but yesâ—â—â—day may be more acceptable vnto him â—â—en he which had bestowed many yeares â—his seruice before for God maketh no â—â—compte of the tyme but he esteemeth of â—â—e spirite and feruor of minde He that serueth God but coldely is â—â—ry neere departing from him by sinne â—â—â—d sayeth I wolde thou were eyther â—â—de or whote but because thou arte but â—â—ke warme I must vomite thee out of my â—â—uth Of warmenes there be two kindes one which goeth from heate vnto coldâ— which is nought and the other which forsaketh the colde and draweth towardâ— heate which is good He that hath bene noughte and bâ—â—ginneth to drawe neare vnto God oughâ— not to be reprehended for his warmeâ—â— but rather commended because he is câ—â—ming towarde heate but he that once waâ— hoate and nowe beginneth to waxe luâ—â— warme he is very reprehensible and 〈◊〉 neede of good aduyse and helpe for 〈◊〉 declineth a pace toward the coldnes 〈◊〉 sinne This is that luke warmenes whiâ—â— God almightie reprehendeth and that 〈◊〉 verie greate reason for it is not meete thâ— thou sholdest serue hym or seeke afâ—â— hym with any lukewarme loue or affectiâ—â— that serued and sought the out with 〈◊〉 greate feruencie of loue and vehemeâ—â— affection He bad Iudas the traitor at his laâ—â— supper to make hast with that which 〈◊〉 went aboute as he that had an earnest dâ—â—sire to die for vs all And thou mayest 〈◊〉 ashamed to serue that maister with any 〈◊〉 or slow affection that with so ferueÌ„t spiriâ— wold suffer death for thy sake It is veaâ—â—â— conuenient that thou sholdest vnto such maister as this is offer all the seruice thâ—â— thou canst with most earnest and burning loue toward hym The glorious virgin mother vnto oâ—â— Sauiour was vearie carefull to visite 〈◊〉 â—â—izabeth in which acte of hers thou arte 〈◊〉 consider the feruor of her tender loue â—â—d affection God commaunded that the paschall â—â—n be shold be eaten by the Iewes in hast â—â—cause he wold haue vs to be quicke and â—â—â—igent in doinge of all good deedes and â—â—at in the seruing of hym wee sholde not 〈◊〉 slacke nor slowe Abraham ranne in hast to receyue the â—â—â—lie Angells that came vnto hym and for 〈◊〉 doe them seruice If thou sholdest by promyse receyue â—reate some of money after thou haddest â—â—rformed such a iourney as sholde be â—â—pointed thee thou woldest runne a â—â—ce and neuer make staye in any place 〈◊〉 the way And thou must remember that â—â—ou hast a greate iourney to make and 〈◊〉 tyme of thy lyfe is but shorte And the â—â—y somewhat longe Thy reward that is â—â—â—mised thee beinge so greate and thy â—â—â—e of lyfe here so shorte it behoueth â—â—â—e to goe no slowe pace nor to serue â—â—â—d with any dull affection It were well for thee that thou didest â—â—ceede swiftelie in thy course so as â—â—â—u mightest say with the Prophet I haue â—â—ne O Lord the way of thy preceptes â—â—at good holy king went not forwarde â—he way of God slowlye as thou doest 〈◊〉 serued him after any dull manner as â—â—â—u seruest him thou oughtest to make â—he hast thou canst in doing of all good deedes so as if thou hadest not one hourâ— to lyue A cunning Doctor of Phisicke reasoâ—ning of his arte vnto his disciples toldâ— them The lyfe is shorte the arte is long and the experience is deceyuable but 〈◊〉 tolde them not this because that his scollers shold not studie phisicke but becausâ— they sholde studie it the more earnestly and bynde them selues to it with the greaâ—ter attention since the lyfe is but shorâ—â— and the science difficulte So oughte thou to be very diligente and carefull to serue God because that the lyfe is shorte and there is muche worke for thee to be done BEFORE THAT ANY MAN doth bend hym selfe tovvarde any vvoorke that apperteyneth to his saluation it is good for hym to consider the qualitie of the enterprise that he taketh in hande and his ovvne force in performynge it lest he shold inconsideratelie beginne a thing that he cold not goe through vvithall CHAP. 28. BEleeue not euery spirite but proue firste whether the spirite be of God or no sayeth S. Iohn the Apostle Before that thou doest resolue thy selfe vpon any thing consiâ—er firste the worke and what thou arte â—â—le to doe in it and doe not aduenture â—â—y seâ—fe blindlie before thou knowest â—hat thou canst doe Many begynne a worke with greate â—â—ruor and litle discretion and in the ende â—â—ose all their labor for when they sholde â—â—ing it to perfection they haue faynted â—â—â—d then haue repented them that euer â—â—ey beganne therewithall Looke first whether thou be able to perseuer in that thou goest aboute foâ— God fauoreth not those woorkes that anâ— begonne without wisdome and good disâ—cretion S. Marie Magdalene contynued stiâ—â— at the sepulcher of our Sauiour with greâ—â— earnest loue and deuotion and yet woldâ— not Christ vowchesafe to let her toucâ— hym after he had appeared vnto her bâ—â— S. Thomas that was incredulous he coâ—â—maunded to touch hym Thou doest happelie thinke thâ— Christ did against iustice in this that 〈◊〉 sholde shew fauour vnto the vnbeleeuinâ— disciple and refuse his most louinge anâ— obedient seruante and scholer But noâ— the reason God misliketh inconsideraâ—â—â— and vnaduised deedes S. Thomas sayâ—â— that he wold beeleue that he was riseâ— he mighte touch hym and in this opiniâ—â—â— he contynued firmelie eight dayes togâ—â—ther for the which he founde the beâ—â— fauour at Christes hande but Marie Maâ—â—dalene as soone as shee sawe our Sauiâ—â— after that he was risen shee sodeynlie â—â—â—uentured for to touch hym without câ—â—â—sideration at all and therefore shee 〈◊〉 worthelie put backe for her haste Gâ—â— wolde not haue vs lightelie to determâ—â—â— any greate enterprise but that wee shâ—â—â— with good consideration and discâ—â—â— first bethinke vs well thereof and 〈◊〉 after execute it The blessed virgin Mary mother of â—ur Sauiour being saluted by the Angell â—ethought her well first what the salutatiâ—â— sholde be and wisely considered
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
it most of all The true peace of harte is neuer obteyned by the louers of this world Loue God and thou shalt haue lyfe Deny thy selfe and thou shalt haue the true peace But who is he that getteth perfect peace in deede He that is humble and lowlie of harte Purge thyne harte from all malice and thou shalte haue the true and happie peace Learne to conquer thy selfe in euerie thinge thou shalt haue the inward peace of the mynde Breake of thy disordinate appetites take away thy vayne desires and dryue from thee the vnsatiable loue of the world then shalte thou lyue at peace and quyetnes No man shall then trouble the nothinge shall molest the but thou shalt enioye the sweetenes of spirite find euen Paradice here vpoÌ„ the earth Nothinge can happen vnto a iust man that may gyue hym any perturbatioÌ„ Thine owne proper passions be they that make warre agaynste thee And when thine enemyes be within thee why coÌ„pleinest thou of those that are without thee A greate Lorde is he that can coÌ„maunde hym selfe The dominioÌ„ of our owne will is of wonderfull power effect may doe more theÌ„ all the kings Emperours of the earth who can by no meanes make their enemyes their frendes as your will can doe being disposed therevnto in subiectinge our vnrulie appetites vnto the sweete rule of reason The vearie cause why iniuries â—duersities and all kynde of other tribuâ—atioÌ„s annoy thee so much is because thou â—oest seeke how to flie awaye from them to escape them Thou proclaymest open â—arre against them accoÌ„ptest theim for â—hy enemyes whiche causeth them to â—orke the al thee displeasure they can But â—f thou faule in league with them and â—egynnest once to loue them they that â—efore did gyue thee muche trouble will â—fter gyue thee as much comforte Sainte Andrew reioyced in his Crosse that glorious father Sainte FraÌ„cis called â—nfirmities his sisters whereby we may see â—ow these and other holye men reioyced â—n those tribulations which doe so muche â—ffeÌ„d thee They loued that which thou so â—uch hatest And doe thou loue that which â—hey loued synce it lyeth in thy power â—hou shalt theÌ„ find coÌ„fort in thy tribulatioÌ„s â—s they did If in suffering tribulatioÌ„s thou â—indest the payne greuous vnto the compleine not of theÌ„ that persequute thee but â—ather of thy selfe who hauing free libertie â—n the to loue persequutioÌ„ wilt not loue it Thou must conforme thy selfe to Iesus Christ and loue his Crosse and Passion Resigne thy selfe wholie to hym and loue that wihche he loueth and then shalt thou finde coÌ„forte sweetenes in those thinges whiche now thou takest to be vnsauorie Enter into thy selfe and destroy within thee all thy passions and worldlie desires and thou shalt not haue cause to coÌ„pleyne against any man And yf any thinge seemâ— greeuous vnto the make the reuenge vpâ—â— thine enemyes within thee that doe affliâ—â— thee and neuer compleyne of those enemies which are without thee since they caÌ„not hurt thee but by thyne owne consent Like as the moth bred in the cloath coÌ„sumeth the selfe same cloth wherein hâ— breâ—deth And in like maner the woormâ— eateth vp the wood which broughte hyâ— furth ingendred hym euen so these heâ—â—uie cares whiche so much aggreeue thynâ— harte growe in thee of thyne owne concupiscence They take their norishement iâ— thee at last doe coÌ„sume thee playeng thâ— vypers with thee which eate their way owâ— of their mothers belly which bread them Oh in what peace shouldest thou rest 〈◊〉 thou wert verelie mortefied Trew is thâ— sentence whiche sayth That no man is huâ—â— but by hym selfe The greatest enemy which thow hast iâ— thy selfe All that is good in thee consisteth in the vertue of thy mynde to whiche nâ— man can doe harme allthowghe he takâ— away libertie honour or riches And persequutions doe not onlie noâ— hurt thee but also gyue matter of merite Now yf the glorie of a christian be the crosse of Iesus Christ imbrace it and theâ— shall none trouble thee nor hurte thee buâ— thou shalt obteyne the true rest and quietnes of mynde and lyue euer after contentedlie and peaceablie â—Y THE LYFE AND DEATH of our Sauiour Iesus Christ it is plainly perceyued vvhether the honour and riches of this vvorld ovvght to be esteemed or no VVho being hym selfe vearie true god both by his example and doctrine teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay CHAP. 3. BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle let all thy labour and studie be to conforme thy lyfe to â—he lyfe of our sauiour If wee had no other reason for to coÌ„demne the vanities of the world with all yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all It were shame for vs to lyue in pleasure and delight our great captayne Ioab liâ—ing in great daunger and ignominie There is not any souldier which seeth his captayne die before his face but that he will willinglie also put hym selfe to the daunger of death forgetting all his former pleasures and delightes If thou seeke for honour when thou seest thy Captayne generall lyue alltogether without honour iâ— is a greate token that thou arte not of his bande And sithence thou reputest thy selfe for a Christian thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in Many be they which call them selues Christians but there be but few of those whiche folowe the lyfe of Christ in deede in name they agree all together but in conuersation and behauiour they be verie farr coÌ„trarie If the lyues of many Christians were tried and compared together with the lyfe of our redeemer as the woorkemaÌ„ tryeth his woorke by a lyne to finde out the crokednes thereof It would soone appeare veary manifest how much our hartes were gone away froÌ„ the true leuell in the which God did once rightlie settle vs towardes the loue of those thinges whiche he would haue vs to despice and contemne VVhome thinkest thou to knowe more God or the world Now if thou thinkest that God knoweth more Behould how he chooseth pouertie and a moste base kynde of lyfe And this suffiseth for thee to know how much thy lyfe is out of square Thou goest cleane wyde from the true pathe oâ— heauen yf thou doest disordinatlye seekâ— after the honours riches of this world If the worlde had bene good and thâ— â—onours riches thereof profitable our holie redeemer woulde neuer haue commaunded his disciples to despise them In â—he litle esteemynge of hym selfe whilest â—e liued here and in the greate austeritie â—f his owne lyfe our Lorde did teach vs â—ow litle wee ought to make accompte of â—hese worldlie thinges The hard maunger in whiche he was â—yed after his
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