people of whom more profite shall you receiue at the length than at the first you would imagine CHAP. 29. The world must be despised in no worldly respects WHosoeuer shall forsake houses or brethren or sisters or father or mother or wife or children or lands for my Names sake hee shall receiue an hundred folde more and shal inherite euerlasting life saith the Lord Many do forsake great possessions which yet receiue no reward because they forsake not these thinges for Christ his sake but seeke themselues loue their owne glorie and couet the praise of men The more thou louest God the more acceptable is that whatsoeuer thou doest Though I feede the poore with all my goods and though I giue my bodie that I be burned and haue not loue it profiteth me nothing saith the Apostle Study thou onely to please God and let his loue onely mooue thee to serue him contemne this world not hoping for any temporall commoditie God he praised Iob and the Diuel replied againe Doth Iob feare God for nought The Diuel he denied not the workes of Iob but he argued vp In euery worke therefore let God be the cause and ende of the same if thou haue no purpose to worke in vaine CHAP. 30. Death is to be had in continunual remembrance WHatsoeuer thou takest in hand remember the ende and thou shalt neuer doe amisse saieth a wise man The remembrance of death it auaileth much to make vs to contemne this world Hee will easily despise all which hath in minde that he shall die Vnto Adam and his wife did the Lord God make coates of skinnes and clothed them that thereby they might haue in remembrance the sentence of death whereinto they were fallen through sinne Seeing thou with all mortall creatures art condemned to die the death and art still going the right way vnto the graue thou oughtest to giue thy selfe vnto continuall mortifying of thy selfe It is a soueraigne medicine for to refraine thy sensual and wicked appetites to haue death in remembrance whereby the bodie shal be turned into duste and ashes and eaten vp of wormes The cogitation of death it throweth water as it were into the fornace of our burning desires to quench them Death is the clocke by which wee set our life in order and the memory thereof doth choake vp much of that loue that wee doe beare vnto the world As Daniel by strawing of ashes in the flore discouered by the print of the feete the deceipt of the false Priestes of Babylon so doe thou cast in thy memorie the ashes whereinto thou shalt one day bee conuerted and thou shalt perceiue the deceiptes of the worlde the subtilty of the Diuel and the secrete tentations whereby the wicked spirits doe impugne thy soule O that these thinges were in thy minde howe purely should the life beleeue the things which dayly thou seest to happen before thy face Thinke that euery moment thou hearest that terrible trumpet resounding in thine eares Arise ye dead and come vnto iudgement The memorie of death in a good man it clenseth and purifieth all that passeth through it as a strainer clenseth all that liquor that is powred into it Driue not from thy mind the remembrance of death for it will detaine thee greatly from reuenging iniuries and from following the vanities of this world which as yet abide in thy minde and study to get the Christian virtues which highly doe please God and are profitable to man CHAP. 31. The houre of death is vncertaine WAtch for yee knowe neither the day nor the houre when the sonne of man will come saith our Sauiour Seeing death is so certaine and the time thereof so vncertaine we are continually to watch and to thinke that euerie day shall bee the last Many doe builde houses yet wot they not whether they shall inhabite them or no Many doe make prouision against the yeere to come which it may bee they shall neuer see They giue themselues to this life which is vncertaine and ouerpasse the caâ—e of death which is most certaine Seeing then with such an earnest studie thou prouidest for vncertaine thinges why prouidest thou not against death which is of all most certaine It is not good to leaue the certaine for the vncertaine Man knâ—weth noâ— his time sayeth the preacher but as the fishes which are taken in an euill net and as the birdes that are caught in the snare so are the children of men snared in the euil time when it falleth vpon them suddenly Why tariest thou longer vpon present things If a King of speciall fauour should giue thee one of the cities of his stingdome and should assigne thee a certaine houre to confirme his graunt wouldest thou not with all studie and diligence endeauour that that houre should not bee ouerslipt But now a farre more excellent and glorious city than any is in this world euen the celestial Ierusalem is promised vnto thee by the vnspeakeable magnificence of the King of Kinges The time of this life is giuen thee to attaine therein this blessed citie Leese not thy time therefore omit not a good opportunitie least thou leese that happinesse which thou so longest for The night commeth when no man can worke No man hath an houre sure of his life Therefore the time being so short and the promises so ample what a woonder is it that many can so idlely passe the time away in vanities and pastimes as though they had yet an hundred yeeres moe assured them to liue and looked for none other world after this life If for the getting of some temporal good thing thou art willing to breake thy sleepe to refraine from meate to absent thy selfe from many meetinges of pleasure and that onely to finish which is in thine handes least the occasion doe slip and thou wottest not when to haue the like againe why doest thou not take the like occasion now giuen thee of God for the attaining of that life which shall endure for euer Those fiue foolish virgins that sufâ—ered the time praeâ—ent unprofitably to passe-away and presumed of the time to come were deceiued of their vaine expectation Disire not a long but a good life nor many but good yeares Endeuor rather to liue well than long and seeke not onely to haue a good-will but adde thereunto good workes Many contenting themselues with a good intentes haue descended into the tormentes of hell Vncertaine is the houre of death which is a thing that should stirre vs vp vnto more watchfulnesse in our calling It were extreme foolishnesse for thee to liue in that state in which thou wouldest not that death should finde thee And seeâ—ing this may fall out euery houre euen in reason it standeth thee vppon to liue well for little doe you knowe the houre when death wil summon you to answere for your life before the iudgement seate of God CHAP. 32. The houre of death is vnknow en because we
should continually prepare our selues to dye MAN that is borne of a woman is but of shorte continuance and full of trouble Are not his dates determined The number of his monethes are with thee O Lord thou hast appointed his boundes which hee cannot ouerpasse saith Iob The houre of death is vncertaine neither know you what houre your master will call you vnto account Because the houre of death is vncertaine wee should presume that our life may soone bee ended and that the last houre is still at hande And herein as in al other thinges the Lord God hath dealt most mercifully with vs in keeping from our knowledge the houre of death to the ende wee should liue with more purity of heart and soule As wee are sound at the houre of death so shall wee be iudged and for somuch as euery moment wee may dye let vs liue in all innocencie that when wee are to giue vp our account we may bee found good seruantes The more zealous should you bee in doing well the more vncertaine you are when you shall forsake this world whereunto continually you ought to be prepared If many now offend God hauing the houre of death hidden from their eies what wicked â—â—reches woulde they proue if they knew of a certaine that their daies were many The vncertainety of the houre of death it bridleth many from committing sinne who if they knew that they should liue many yeares would wrap and defile themselues with most lothsome wickednesse Againe though the vncertainty of death reclame not all men from their sinnes yet maketh it many not to continue still and perseuere in vngodlynesse If a man might knowe assuredly the houre of his death yet is it plaine that hee could not know it but vnder one of these two conditions to wit either that hee should dye suddenly or else haue some certaine time after appointed and praefixed him to die in Now if hee knew that his death were sudden and so defer his repentance vntill then it were a daungerous thing For hardly can hee truely repent which repenteth suddenly Againe if hee knew his time of life to bee long then it may bee thought he would take more liberty to sinne putting-off the reformation of his wicked life vnto the last day Both which are very daungerous and inconuenient for the saluation of man Therefore to deliuer thee from both these daungers the all wise God hath so ordained that the houre of death should bee alwaies kept from thy knowledg that suspecting death alwaies to bee nigh at hande thou wouldest alwaies liue in the feare of God and bee thankefull to his Maiesty for this so singuler benefite of concealing the houre of death whereby as with a spurte he pricketh thee on to follow practise the works of godlinesse Besides God would not haue thee to know the houre of death because thou shouldest learne to liue for the benefite of others and not to thy selfe For a publique benefite is alwaies to bee prefered afore a priuate Diddest thou knowe that quickly thou shouldest die many good workes thou wouldest leaue vndone which might bee profitable to the common-weale and thy study would bee of thine owne saluation neglecting without the more grace of God the profite of thy neighbour Aud what more If many did knowe beeing sicke that their sicknesse were not vnto death surely neither would they hartely turne vnto the Lord by repentance nor doe those workes which Christians are to doe But now many lying greeuously in paine vpon their bed they turne vnto the Lord God knowing themselues neere vnto death which questionlesse they woulde not doe if they knewe they should liue still and not die Last of all euen for the preseruation of Christian peace and concorde among men God would not haue vs aforehande to knowe the time of our departure out of this world For did wee know that yet many yeeres wee should continue heare there would follow or bee nourished stil in vs hatred desire of reuenge and such like sinnes againe did we know that very speedely wee should die we should be euermore sad and full of melancholy passions and so be vncomfortable to our selues and to all such as are about vs. All which doe violate the common peace and fellowshippe of man Seeing therefore by this vncertainty of our life God hath prouided so well for the benefite both of our selues and of others there is great cause why for the same wee should thanke him loue him worshipe adore him that onely euermore CHAP. 33. The remembrance of death is a goodly medicine against the feare of death THough a man liue many yeares and in them all he reioyee yet he shal remember tbe dayes of darknesse saieth the Preacher Death would be vanquished as he doth approch if it were well thought vppon afore neither is there any thing that from death better may defend thee than after God the continuall memory of the same A wise mans life is the meditation of death and vnworthy is hee all comfort at the houre of death which hath beene forgetfull of death in the daies of his life Death though it seeme contrary to life yet hath God appointed the same to bee a meane whereby to attaine vnto life And Christ hath made death so sweet for vs that laying aside the name of death it is become the iustrument of life inaâ—â— much as thereby wee attaine vnto the true life in heauen in such wise as that which before his glorious resurrect on was very death is nowe life life I say to the good but a gate of eternall death vnto the wicked Death it is the ende when the valieant soulders receiue their pay and the cowards are dimissed with shame According to the diuerse liues of men a diuerse rewarde is giuen to men by death If thou forget death then will death forget thee It is the chiefest point of Philosophy to bee still occupied in the meditation of death The Niniuites hearing the sentence of death pronounced against them by Ionas the prophet straight did humble themselues before the Lord with harty repentance Seeing therfore the consideration of death did so change the mindes of those sinners thou mayest percease the great profite that commeth to man by the same If thou thinke of death as thou shouldest tentatation cannot ouercome thee Beware thou loue not life so immoderately that in the meane while thou put death out of thy minde For then looke especially for to die when thou desirest chiefely for to liue The remembrance of death maketh a man not to waxe proud in prosperitie It is good to be ready to die before death come and to expect with patience the time that insueth after death When thou seest other men to die before thy face thinke thy selfe also to hasten toward the graue though thou maiest seeme to haue sure footing on the earth When two shippes meete vpon the sea together they that bee in the one shippe
the â—salmist All creatures when thou hast most neede will faile thee and therefore it is a vaine thing to repose any confidence in the things of this world If thou trust in men looke often to be deceaued for their wont is after a long and great seruice to make but a simple recompence Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord Put not your trust in Princes nor in the sonne of man for there is none helpe in them saith the Psalmist Haman trusted much in the fauour of King Ahashuerosh of which he was soone depriued and brought to a most infamous and miserable end To be in fauour with great men of this world it doth vs little good and surely it vanisheth as nothing if not afore yet at the point of death What stabilitie canst thou promise thy selfe I pray you in a broken staffe of reede Euen such is man O Lord of hostes blessed is the man that trusteth in thee saith the Psalmist Happie is hee which loueth God with his whole heart and putteth his trust in him the Lord will deliuer that man from all trouble But forasmuch as true hope is founded vpon a good conscience the Psalmist doth say that is not enough in God to trust but besides a man must worke that which good is according to that Blessed is he that iudgeth wisely of the poore againe sayeth the wise man The hope of the wicked shall perish because it is not grounded 〈◊〉 on a good foundation To trust in the Lorde as some say they doe and yet dayly to sinne what is it but rash and vndiscreete presumption â—ut thy confidence in God for if thou for thy part doe that which thou oughtest doubt thou not but God of his infinite goodnesse will giue thee glorie for hee neuer for saketh them which trust in him It is a vaine thing liuing ill to presume vpon hoâ—e to repent thee heereafter whereas thou art ignorant whether thou shalt liue any longer than to day or no. Thou oughtest by and by to reforme thy life and to haue good hope that God will giue thee of his glorie since it is most sure that he neuer denied it to any which fulfill that which he commaundeth Hope still in thy God saith the Scripture so wiâ—l he deliuer thee from al thy troubles For hee is a shield to them which put their trust in him Dauid put his trust in the Lord and he was holpen Blessed is the man which feareth the Lord he will not be afraide of euil tydinges Happy is the man which falleth not from his hope happy is the man whose force and strength and refuge God is such an hope shall neuer be in vaine in the daies of trouble Consider the old generations of men ye children saith Ecclesiasticus and marke them well was there euer any confounded that put his trust in the Lord or who hath continued in his feare and was forsaken or whom did he euer despise that called vpon him Is it not good reason that the sicke man should put his trust in the Physition that healeth all diseases It is the Lord saith the Prophet which healeth all thine infirmities The Lorde is neere to all that call vpon him yea to al that cal vpon him in truth CHAP. 6. God is to bee loued aboue all THou shalt loue the Lorde thy God with all thine heart with all thy soule and with all thy minde saith the Lord. If so thou wouldest doe then is it not sufficient for thee to leaue the euill way vnlesse thou walke by the good way through the detestation of worldly vanities Loue God aboue all Thou canst not liue without loue seeing therefore of force thou must loue then louâ— that which of all is most sweete and pleasant Thou maiest not so loue the world that thou offend God For what proportion is there of God his excellencie vnto the profite of the world For as God infinitely surpasteth his creatures so the holy loue of God without all comparison is more excellent than all other loue Who should reape the fruite but he which planted the tree The Apostle saith Wâ—o planteth a vineyard and eateth not of the fruit therof WhoÌ„ shouldest thou loue but him that hath giuen thee power to loue He onely is to be loued of whome thou receiuest abilitie to loue Flie therefore the corruption of the world and embrace the loue of GOD with al thine heart Runne vnto the loue of God as vnto a refuge and defence Nothing so soone will make thee to despise the vanitie of earthly things as the loue of God but because thine heart was neuer touched throughly with the fire of his loue thereof it groweth that thou art so in loue with the corruptible goods of this wretched world Hence is it that thou art so troubled with cares and griefe of minde and hence thou settest not thine hart vpon the loue of God O that thou hadst but some small taste of Gods spirit to begin withall It is the nature and propertie of loue to make his account of that which it loueth That is well verified here in this worldly loue where we see many times that for the attaining of that which they loue they make no reckoning either of goods honor or name they forget themselues through musing vpon the thing beloued After their example therefore thou which sayest thou louest God giue thy selfe wholy to loue him and casting aside all other matters of the world occupy thy selfe wholy and altogether in his seruice So did the holy Fathers in times passed showe themselues they were transformed into a heauenly nature they thought not of themselues nor of the world for which cause they were iudged of the world to be very fooles not to haue so much as common sense Let it be thy chiefest exercise that God and thy soule may agree well together as though there were nothing besides vnder heauen to bee done and as though thy selfe besides wert nothing so that thou mightest truely say as the Apostle did I liue yet not I now but Christ liâ—eth in me Be not so taken with the thinges of this worlde as to make them the end of thy loue since all that thou canst loue in this world is more perfectly a great deale in God than in the world If thou loue any thing because it is beautifull why louest thou not God the fountaine of all beautie If goodnesse bee the thing wherevpon thine heart is fixed what is better than God None is good saue one euen God God is purely good in his essence and substance The goodnesse of a creature is so farre good as it receiueth some little drop from that infinite sea I meane from the incomprehensible goodnesse of God the creator thereof If thou dost so much loue any creature for some showe of goodnesse that thou
is impossible with one eye to looke vp to heauen and with the other downewarde to the earth so against reason is it that so-long as thine affection is bent toward earthly thinges thou shouldest enioy the comforts of the spirite If therefore thou haue any desire at all after God of necessitie thou must depriue thy selfe of all humane ioy when it is an hinderance vnto heauenly consolation Flie with all thine heart from al comfort of the world and thou shalt be comforted of God Plucke away from thy soule the loue of the world that a place may bee lefte wherein the loue of God may be ingraffed and take root God would not suffer that one and the same Altar shoulde serue for himselfe and for Dagon too and though the Philistines with might and maine labored yet neuer coulde they bring the same to passe God will not that the idoll of sinne which thou wouldest adore shall haue anie roome there where his heauenlie maiestie hath an abiding place He cannot abide that himselfe and the world should be worshipped together If thou wilt loue God of force thou must hate the glory of Purge thine hart from al wickednes and thou shalt come vnto that peace Learne in euery thing to conqâ—er thy selfe so shalt thou haue the inward quietnes of the minde Breake thine vnbridled appetites remoue away the vaine desires of this present world abandon pleasures that thou maist liue at peace and tranquilitie that nothing may trouble nor molest thee that finally thou maist enioy the sweetnesse of the spitit and attaine a certaine Paradise in this world Nothing can happen vnto a righteous man vnto his perturbation Thine own affections are they which moue bates against thee and thine enemies being within howe canst thou complaine of them without He is a great Lord that can commaund himselfe And this in fine is the noble soueraigntie of our will that it hath more power than the Kinges and Emperours of the world who of enemies cannot make friends as can our will being disposed therevnto when she subdueth the disordered appetites Why are iniuries and afflictions whatsoeuer greeuous vnto thee but bâ—cause thou dost shun them Now if they would bee sweete rather and not irkesome wouldest thou once loue them S. Paul reioyced in the Crosse of Christ and those glorious Apostles went away reioycing that they were counted worthie to suffer rebuke for his name Why did â—hese so holy men reioyce in tribulations wherein thou hast no ioy Surely that pleased them which is vnpleasant to thee Once do thou loue that which holie men haue loued and thou shalt finde that comforte which they had in troubles If persecutions bring thee griefe complaine not on the persecutor but rather on thy selfe who flyest from that wherein thou shouldest reioyce Conforme thy selfe after the ensample of Iesus Christ be a friend of his crosse and suffering Resign thy selfe wholy into his hands and loue that which hee did loue so shalt surelie it were alone sufficient to confounde then which in title onely be Christians Let vs bee ashamed to passe the time in pleasures and delights when our Captaine liued in great reproach and perill â—â—ee is no good Souldier which beholding his captaine dying before his face wil not venture himself to the peril of death without thinking of his owne life and pleasure If thou seeke after honour seeing thy Captain dishonoured it is a great argument that thou art none of his band and counting thy self a Christian thou shouldest greatelie blush if thou finde in thy selfe any loue at al of vanitie which Infidels seeke after Many there bee which say they are christians but very few do imitate the life of Christ. They bee in name like it cannot be denied but altogether vnlike for manners If the life of many Christians were compared with the life of our redeemeâ— it would then euidently appeare how crooked their heartes bee and how much also they decâ—ine from that straitnes which God did set them in seeing they turne themselues vnto the loue of those things which his pleasure is should be despised I would gladly knowe who hath more knowledge God or the world If thou beleeuest that God knoweth more marke how he hath chosen pouertie and a base condicion and this onely may suffice to teach thee how wicked thy life is That so hard cratch wherein hee lay on the day of his birth condemneth the delicacie of this world that stable doeth demonstrate how vaine the honors and prosperitie of this life are those vile clothes wherin his deuine maiestie was wrapped doe sufficiently shewe of what account are the riches of this world Consider a litle the dicourse of his life and behold also his death so shalt thou find that the Sonne of God become man hath alwaies adhorted vs to contemne the world aswel by example of his life as by wordes doctrine The Lord preaching vpoÌ„ the moâ—Ì„t thus began his Sermon Blessed are the poore in spirit for theirs is the kingdome of heauen The Lord came not to destroy thee but to direct thee into the way of heauen and to bring thee vnto euerlasting saluation If Christ haue not erred thou dost erre if he hath chosen the good thou chusest the ill if hee through infamie and suffering hath entered into the gates of glorie out of question thou takest the readie way vnto hell which so louest immoderately honor and vanitie In great perill thou liuest and thou dost hazard thy saluation if thou returne not from this way and detest that which thou so louest and earnestlie determine with thy selfe hereafter to follow his steppes which cannot erre O what an abuse is it that a most vile worme of the earth doth so desire to be great when the God of maiesty hath made himselfe so small Therefore Christian soule if thou see thy husband Isaacke going on foot thou must after th'nsample of Rebecca alight from thy Camel for thou shouldest blush to beholde Iesus in a base estate thy selfe aloft vpon a Camel of worldly vanities Come downe therefore come downe I say as shee did by contemning the promotions and vanitie of this present world and conforme thy selfe according to the life of thy redeemer that with him hereafter thou maiest enioy the true ioy and eternal glory CHAP. IV. All the thinges of this world are vaine VAnitie of vanities saith the Preacher vanity of vanities al is vanity I haue considered al the workes that are vnder the Sunne and behold all is vanity This world in the sacred Scripture is rightly called an Hypocrite who though to the outward apparance it seeme wonderfull goodlie yet within is full of vanity and corruption In those good thinges which are sensible it appeareth good wheras in truth it is full of falshood and deceit Fasten not the anchor of the shippe of thine hearte in the sea of worldlie loue The
reedes when they beginne to spring do delight the sight and the eyes are comforted with their goodlie hue and flowers which notwithstanding if you breake you shal find altogether emptie and destitute of substance within Let not the worlde deceaue thee neither suffer thy eyes to be taken with the vaine and apparant bewtie of the same for do thou cast thine eyes into the inward corners thereof thou shalt find there nothing but meere vanitie If the world were opened with the sharpe knife of truth it would by and by bee found both vaine and deceitfull For all in the world eyther it is already past or present or to come That which is past is not now that which is to come is vncertaine that which is present is vnstable and but for a moment It is vanity to trust but greater vanity greatly to esteeme the fauour of the world It is vanitie to desire the promotions but greater vanitie to loue the riches and pleasures of the same It is vanitie to couet the transitory goodes and surely vanity is it to make greate accompt of the corruptible substance of this worlde It is vanity to hunt after the winde of humane commendation vaine be the cares which are bestowed vpon the seruice of this vnhappie world To ende al is vanity sauing to loue and onely to serue God O happy is that man which is not mindeful of the world surely he shal liue at ease neither can any thing reclame him froÌ„ his spirituall exercises so long as he enioyeth the sweetnes and tranquillity of the spirit It is better to bee poore in spirit than rich in sinne it is better to bee little in our owne eyes then great it is better to be of smal learning with humility than to be profoundly learned with vaine and proud mind To abuse thy knowledge other graces vnto more licenciousnes which God hath giuen thee to binde thee thereby the more zealously to serue him it is also meere vanity arrogancy of minde Surely surely that last day at that straight and rigoreus iudgmeÌ„t where the bookes of al menâ— conciences shal be opened and red in the presence of the whole world shal euidently declare how much better it is to be of smal than of great reputation in this world It shal then appeare that better it had bin to haue loued God than to haue disputed about many curious and subtil questions a good conscience shal do more good then than many and hie orations vttered in the world it shal not there be demaunded what wee haue said but what we haue done neither wil it do vs good that we follow the deceipts and false promises but that we haue contemned the glory oâ— this world and better thou shalt finde it at that day for to haue repented thee of thy sinnes than for a time to serue thy fleshly appetites and afterward for euer to bee câ—st into the pit of hell Consider with thy selfe and count howe much thou hast bestowed vpon the world and howe little vpon God and that in this life which he hath lâ—nt thee to serue him in what is become of so many years without profite what fruite hast thou reaped from the tim thou first serued the world The time passed cannot be recouered The daies are passed thou wottest not howe and death shortly wil ouertake thee What hast thou of that which thou hast done Thou hast found in thy friendes no fidelity in them vpon whom thou hast bestowed benefites ingratitude in men generally much fraud and dissimulation See now al is lost whatsoeuer thou hast done That litle experience which thou hast of man and the things whereof thou so complainest they do al and that continually cry vnto thee that God aboue shoulde haue been loued that he alone should haue been serued All thy laboure is lost which is not bestowed vpon the onely seruice of Iesus Christ. That time onely is for thy good which thou emploiest vpon the seruice of God but al the rest tendeth vnto vanity and destruction If yet more exactly thou wilt consider the ingratitude of men and note how a good parte of thy time thou hast spent vpon their seruice it will make thee to lament the time so vnprofitablie consumed and hereafter to addresse thy selfe to serue thy creator And seeing the time passed cannot be recouered woulde to God at the least now thou wouldest beginne to serue him and leade such a life now before thou be very olde as thou thinkest to do when thine heares bee hoary and thou drawest to the graue Doubtlâ—s it is greate vanitie to spende the life in pleasing of men Resigne vp thine appetites doe away thine offâ—ctions and counte that as nothing which now appeareth something CHAP. V. The end of worldly thinges shew them to be but vaine MAnie walke of whome I haue told you often now tell you weeping that they are the enimies of the crosse of christ whose end is damnation as the Apostle saith The end of them which loue the world as witnesseth the Apostle is death and destruction Cleaue not to the thinges which the world doth offer thee for sodainlie thou shalt fal into the snares therof The pleasures therof be the forerunners of death flie the deceites vnlesse thou wouldest be caught consider not what is present but what is to come Be diligent in considering the end of sinne by waying aswell that not yet come as that which is present so shalt thou hate the pleasures and vanities which the world setteth before thine eies Our life is like a riuer running vnto the sea of death The water of the riuer is sweete indeed yet the end thereof is to enter into the bitter waters of the sea Life is sweet to them which loue it but it wil proue bitter to such as draw nigh death The end of the pleasant waters of the riuer proueth bitter so the end of mans life is bitternes it selfe might put her in remeÌ„brance of the ende of al things Againe why did our Lord weepe for the same Ierusalem but onely for that she had not in minde the euilles which were to fall vpon it It is a lamental le thing to haue an eye only to the ioy that is present and not vnto the paine which followeth after pleasure this made Christ to weepe that Ierusalem was so foolishly bewitched with present ioye that shee had not regard of the troubles that would follow Euen so doudtles it is much to bee lamented that thou walt suffer thy selfe so to bee deceaued that thou canst not see the cursed endes of all these worldly pleasures Measure not thy selfe by the things which appeare at the first but wisely consider what wil follow â—ee ruled rather by reason than by a vain appetite And when thou knowest how bitter the ends of these worldly thinges are make not accompt of the goods thereof Desire nothing before you throughly doe knowe whether it be
what answere hee may make for himsâ—fe though hee be not made to answere for the soules of other men Iâ— then thou shalt bee so busied that hardly thou shalt vnwinde thy selfe from the sentence of coÌ„demnation in respect of the sins committed by thy selfe then much more hardly shalt thou escape the same hauing taken vpon thee to answere for the consciences of other men It must needes therefore bee a vaine thinge after this manner to bring thy saluation into so great a danger It is vanitie to couet supereminence ouer others in this place of banishment God for his parte wil more loue thee if thou bee a good man and good men for their parte will more esteeme thee being a godlie subiect than a proud prelate I graunt indeede thou shalt not bee feared being not preferd but thou shalt be loued which is the better of the twaine Doe away therefore thy inordinate affections and keeep thine hart from vanitie Loue humilitie as the seruant of Iesus Christ and cast from thy mind the desire of honor For at the houre of death it will not helpe a whit but rather hurt thee CHAP. 14. This world is not our natiue countrey but a place of banishement WHile wee are at home in the body wee are absent from the Lord againe Here wee haue no continuing cittie but weÌ„ seek one to come saith the Apostle There is no iourney taken without labour There is no pleasure to bee sought for in this world wherin wee do but soiorne Couet not to build much or to abide in the world seeing thou hast a father in heauen so rich and mightie but hold on a right course towarde that land where all manner of felicitie doth abound S. Peter saith I beseech you as strangers Pilgrims abstaine from fleshly lusts which fight against the soule It is the manner of Pilgrims to leade an hard life They are alwaies like for rainers their true friends are in an other countrey Procure not that friendship which is hurtfuâ—l to thy soule neither take it greeuously though al thinges fal not out according to thy desire For thou art but a traueler in this present world which if thou wouldest beare in minde much dangers thou couldest not but auoide Make speed therefore away like a post neither purpose thou to staie in this miserable world He that betaketh himselfe to an Inne there to tarry onely for halfe an houre bedecketh not the house for so short a time for then would hee be counted an egregious foole Thou art a Pilgrim vpon earth yester-day thou camest and to morow thou shalt depart Care not therefore for these honors riches or vanities of this world but let thy whole minde be touching the lande of the liuing where the Sainctes with Christ doe euerlastingly triumph haue in minde the lande of the heauenly father but sette not thine heart vpon this place of banishment It is a wonder how thou canst promise to thy selfe in this worlde any stability at all seeing this life is so short and the houre of death so vncertaine that thou knowest not whether thou shalt liue till to morrow or not Thinke how the troubles of this world are of small continuance and very shortly thou must goe vnto heauen where thou shalt rest for euermore Wouldest thou beare in minde that the life which we do looke for shall continue yea is euerlastinge surely thou wouldest thinke this life though it were to last a thousande yeares in comparison of that to come scarce halfe an houre in length Yea al our life compared to that is but a moment This moued Th'apostle patientlie to beare the troubles of his pilgrimage as himselfe writing vnto the Corinthians doth say on this wise Our affliction which is but for a momeÌ„t causeth to vs a farre mooe excellent eternal waight of glory while we looke not on the thinges which are seene but on the thinges which are not seene for the things which are seen arteÌ„poral but the things which are not seene are eternal Thus did th'apostle meditate of heaueÌ„ waying with himselfe the shortnes of this liefe If thou be a stranger in this world maruel not though thou be vnknown to men if the labour of this life trouble thee be not disquieted in thy selfe for shortly thy iourney shall haue an ende The fathers in the olde Testament confessed they were strangers pilgrims on the earth and wandred in wildernesses and mountaines and dens and caues of the earth and neuer found rest Neuer be of mind that thou must inhabite this earth Kain was the first that we read of which built a city vpearth lost he not heauen Neither was Saint Peter rebuked without cause who being a stranger would yet haue an house builded vpon mouÌ„ Thaber as if he had been to inhabite therevpon They which trauel like pilgrimes vse not to buie fruite trees and such like thinges as are too heauie for them to beare but such thinges as are of light carring but yet of greate price as precious stones and other iewels In like sort forsake thou the honors and riches of this life and â—arrie about thee the precious iewels â—f an vnspoted conscience Why then heapest thou promotion â—pon promotioÌ„ so fast which of necesâ—â—tie thou must leaue behind thee Why wouldest thou be loaden with â—â—ches in the race of this life Rather â—eeke for the inestimable iewels of good workes that thou maiest liue in perpetuall riches and honor in the heauens CHAP. 15 Beautie is a vaine thing FAuour is deceitfull and beautie is vanitie saith Salomon If no vanitie is to be accounted of any thing at al and beautie is a vaine thing surely beauty is nothing to be accounted of Then most vaine are they which haue in great price the vaine beautie of the body Let not thy beautie puffe thee vp neither cast an eye vnto the shadowe of thy countenance least thou fall into destruction and loose thy life as Nareissus did who beholding his beuty lost his life Absolons goodly lockes of haire were the haltars to hang himselfe withall Beuty is giuen vnto maÌ„ to th' ende he should lift vp his mind vnto God the giuer of the same When thou findest a litle vaine of water thou followest the same till thou come vnto the spring from whence it flowed first Euen so when thou meetest with a beutifull body leaue not vntil thou come vnto the author of the same which is God himselfe the fountaine of al beuty Litle children thou knowest doe wonder at the gay letters pictures which are in bookes but the substaÌ„ce which is the learning comprised therein they regard no whit Shewe thy self not a childe but a man of wisedome gaze not so curiously vpon the external beuty of any creature but marke diligently what is written therein to the end thou maist loue the author and creator of such fairnesse Creatures be spectacles as it were which serue vs
some of thy carriage and yet wilt go for al that with an heauy loade He goeth best that is vnburdened and doth wrastle best which is naked If thou striue with Sathan naked thou shalt easily ouercome him but if thou be clad with vaine attire he wil quickly subdue thee Christ vp naked came I out of my mothers wombe naked shal I return thither againg The wheele though it turne al the day long about and stay not yet at night it is to be found where it was in the morning it changeth not his place So howsoeuer thou runne a-about the world for wealth yet at thy death thou shalt be found as poore as thou wert at the comming into this worlde Naked thou wast receiued out of thy mothers wombe and naked shalt thou be deliuered vnto the graâ— So in that state which thou begannest in the verie same thou must ende thy daies Euen as thou camest so shalt depart Labour what thou canst to becom a great rich man thy carke and care wil be to no purpose It is a vaine thing thou seest in this short life to heape riches vpon riches despise them therefore and so with Christ thou shalt triumph worldes without end CHAP. 23. The ioy of this world is but a vaine thing WOe be to you that now laugh for ye shall waile and weepe saith the Lord Woe be to you that haue your comfort in this world for in the life to come yee shall bee tormented Woe to theÌ„ which liue in delighte for they shall suffer paine and tribulatioâ—s But blessed is he that in this world being mortified for Christ doeth allwaies beare in mind the grieuous pain of his holy passion Blessed is he which feedeth himselfe with the breade of teares in this vale of mourning Much ought man surely to weepe while he thinketh vpon heauenly Zion his quiet and true countrey while he seeth himselfe banished amids the confused and bitter streames of this Babylonish worlde Blessed are ye that weepe now for yee shal laugh saith the Lord God shal wipe away all teares from their eies Blessed are those teares which the godly hande of thy creator shall wipe away selfe but he is in good earnest with thee O that thou wouldest let this sinke into thy minde surely surely thou couldest not chose but leade a more sparing life and shunne vaine pleasure more than thou doest if stil in fresh remembrance were the paines of hell where if thou repent not in this life thou shalt be made `wil thou nil thou to paie full dearely for all thy cosâ—ly cates And as Iob in the person of good men saide My sighing commeth before I eate which is the manner of the Saintes of God So of worldly men writeth the same Iob They spende theire daies in wealth and sodenly they goe downe to the graue Euen as Abraham said to the rich glutt on Son remember that thou in thy life time receiuest thy pleasures likewise Lazarus paines now therefore is he comforted and thou art tormented This is that which worldly delightes do bring vnto and this is the ende of the glory of this world We neuer read that Christ laughed at any time but that he wept we often reade For at his natiuitie hee wept at the raising of Lazarus from death he wept ouer Ierusalem he wept on the 〈◊〉 rosâ—e hanging hee wept what doe â— mention particulars his whole life was a daily lamentation and continual sorrow for the sinnes of man Verily I say vnto you saith the Lord except ye be conuerted become as little children ye shal not enter into the kingdome of heauen A little child wee see hath none other weapons for his defence but teares doe thou likewise defende thy selfe against the rage of Sathan by those weapons It is a vaine thing to giue thy selfe to pleasure in this world with so great dangers The wise man saith I said of laughter Thou art mad and of ioy what is that thou doest Moses he chose rather to suffer aduersitie with the people of God than to enioy the pleasure of sinne for a season would not be called the sonne of Pharaos daughter The teares of the righteous shal be turned into ioy so saith our Sauiour Christ your sorrow shal be turned into ioy And the Psalmist In the multitude of the thoughts of mine hart thy comfortes haue reioyced my soule It is better to be troubled with the righteous then to eate the bread of pleasure at the table of sinners it is better to lameÌ„t solitarie then to laugh in the pleasant pallaces of vngodlie Princes Despise therefore the ioy of this worlde which is but moment any that afterward thou maiest tâ—ste the ioies of heauen which are euerlasting CHAP. 24. The pleasures of this world are meerely vaine WHat ioy can I haue that fit here in darkenes said â—obit vnto the Angell As if he should say It is a vaine thing to affect pleasure amids the darkenes of this worlde For we walke in the dâ—rke and see not what is expedient for vs and what is not insomuch that we know not one the other The wise man saith No man knoweth ether loue or hatred Little pleasure can hee take in his iourney which doubteth of the waie whâ—ther it bee good or ill And when thou walkest in the night and doubtest of the way it is a maâ—uel how thou canst be merrie at the heart Little ioy can hee haue that seeth his neighboures house on fire And sure a vaine man thou art if in pleasure thou passe thy time especially beholding thy friendes euen euery houre to leaue this world before thy face That die thou shalt thou art sure but howe thou must leaue this world thou wottest not therefore vaine thou art if casting the face of God from thy minde thou giuest thy selfe to immoderate pastimes and delightes More sorrowe then ioy hath that paâ—ent which in one and the same day seeth his sonne both to be borne and to leaue this world Short and of small continuance is the loue of this world Salomon saith Foolishnes is ioy to him that is destitute of vnderstanding It is a vaine thing to bewitch the heart with delightes who take an end oftentimes before they are well begun The prophet Isaie hath these words Al that were merry of heart doe morun The mirth of taâ—ret resteth the noise of them that reioyce endeth the ioy of the hart ceaseth Small is the pleasure which either birdes in the snares of the foulers or fishes haue by the deadly baite of the fishers Euen as vaine and surely like the vnreasonable creatures art thou if thou ioy and glorie in the prosperitie of the worlde seeing death continually is at thine elbowe The time that remaineth is but verie short therefore let them that reioyce bee as though they reioyced not Wisdome leadeth righteous men the right way The way
is right when the middle annswereth proportionably both to the beginning and ende of the same Hee that straieth out of the way fetcheth a compasse many times that hee may so come into his way againe The holy scripture doth liken vs in many places vnto way faring men and strangers At our birth wee beginne the iorney and at our death wee finish the same Aske the wise man what our beginning is When I was borne saith he I receiued the common aer and fel vpoÌ„ the earth which is of like nature crying and weeping at the first at al the other do I was nourished in swadling clothes and with cares For there is no king that had any other beginning of birth Al meÌ„ haue one enterance vnto life and a like going out Thou wast borne with tears and thou shalt die with paine and wilt thou liue in ioy If thou art of that minde thou goest not the way of righteous men but fetchest a compasse with the vngodlie Let the middle of thy life be correspondent to the beginning and end of the same that is so liue both as thou wast borne and as thou shalt die Care not much for riches but say with Iob Naked came I out of my mothers wombe naked shall I return thither â—uild not large and sumptuous houses but remeÌ„ber that a poore little cradle did holde thee beeing newely come into the worlde and forethinke that being deade a small pit shall containe thy body Neuer couet in this world to bee greate seeing thou wert so little at thy birth and shalt bee so vile when thy breath 〈◊〉 gone Into the world thou camest not great and rich but little and poore Thou camest not like a Champion and thou shalt not goe to thy graue like a wâ—â—rier with a drawenâ— word in thine hande And therefore see that thou liue in peace and quietnes while thou art in the world Loue not riches hunt not after promotion consume not thy time idlely in delights bewaile thy sinnes Repent in this life that thou mayest be blessed in the life to come The Lord saith Your sorrow shal bee turned into ioy O happy sorrowe that shall be so rewarded Loue holy compunction of the heart sigh after the celestial cunâ—rey and make not this present banishement thy paradise of pleasure Thou art vtterly loste and wanderest out of the way if thou wouldest spend thy time altogether Pleasantly in this world Returne therefore and come into the right way againe embrace the light by thinking vppon the most bitter passion of thy Redeemer so shalt thou attaine vnto the desired ende euen vnto that happines whereunto at the first thou wast created CHAP. 17. The true ioy is in the Lord. REioyce in the Lord alway againe I say reioyce saith the Apostle The ioy of the seruant of GOD ought onely to be in his Lord God A vaine man is he which reioyceth in any other theÌ„ in God alone It is not the will of God that thou shouldest liue in sorrow but in ioy and mirth onely he requireth thee to change the cause of thy ioy and in steede of that false ioy of the worlde to embrace the true comfort of the soule The Apostles reioyced when they tolde our Lorde how the diuels were subdued to theÌ„ through his name But it was answered them foorthwith In this reioyce not that the spirites are subdued vnto you but rather reioyce because your names be written in heauen So he forbideth not al but the false ioy All ioy without God is vaine and without a foundation in God onely you should reioyce nor in any other thing vnder heauen Say with the Apostle Our reioycing is this the testimonie of a tru conscience 〈◊〉 good conscience is a pleadge of the true ioy which thou shalt taste in heauen Dauid he was without God as hee thought therefore breaketh he forth into teares day and night wanting the presence of his God Signifiing that where God is not there can bee no true ioy The worldly ioy is not the true ioy because it is not founded vpon a good conscience S. Iohn the Baptist he sprang for ioy in the belly of his mother this was a true ioy All other ioy is vaine which hath not grace for the foundation thereof Get therefore Grace before God and thou shalt gette the true goodnesse of the heart Desirest thou riches Riches and treasurs be in his house desirest thou beutie The Lord saieth to the spouse Thou art faire my loue Desirest thou life I am the life saiteh the Lord Desirest thou saluation Hee shal saue his people from their sinnes Desirest thou peace The Lord is our peace as witnesseth Th'apostle Desfirest thou honor Heare the Psalmist Thy friendes bee veri honorable and their praeeminence is verie comfortable If thou hast God with thee thou hast the true ioy What more desirest thou Well may hee reioyce which hath wiâ—h him the fountaine of grace Renounce therefore al temporal ioy and more esteeme thou the smalest quantitie of spirituall consolation than all manner of worldly ioy whatsoeuer There is no true taste where God is not nor true ioy but in God for sonne vanished the comfort of this worlde Soone was the water spent which Abraham gaue Hagar and Ismael his sonne after the flesh but Isaac his soone after the spirit he wanteth noe water I he comfortes of the world doe soone leaue the vngodly but the consolation of the righteous are as wels of liuing water which may be drawen but neuer dried vp This ioie is certaine and euerlasting which no man shall take from you saith the Lorde Of worldlie folkes manie glorie in their braue apparell but this glorie is their apparels not their owne others glorie in their riches and this glorie also is not theirs but their riches For take them awaie and the glory is gone Bnt the ioy which is in the Lord proceeding from a good conscience no man can take from vs except we wil our selues Which ioy is rightly numbred among the other fruites of the holy spirit In creatures there can bee no full ioy but the ioy in the Lord is ful because it is infinite answereth to his infinite goodnes Ioy doth answere vnto desier as rest doth vnto motion For then is our rest quiet and consummate when there is not any thinge more to bee moued Euen so our ioy shal be full when their is nothing besides to bee desired Nowe because in worldly thinges the desire is neuer perfect rest it followeth that among the creatures there câ—n no true rest bee founde But because God 〈◊〉 he satisfieth our desire he is alone to be loued that our ioy be full The Kingly prophet he saith that God he satisfieth our mouth with good thinges and Anna the mother of Samuel she saith Mine heart reioyceth in the Lord mine horne is exalted in the Lorde To
celeritie vnto the graue Againe Iob he likened his life vnto a shippe The shippe is not made to rest but to sayle towarde the hauen In like sorte thou art not made to abide in pleasure but by labour and toile to come vnto the Hauen of thy saluation And as the shippe sayleth most swiftly and leaueth no printe or signe of it selfe so our life it goeth away speedily and no memory remaineth of vs after we bee gone What is become of so many Kinges and Princes which liued somtime in the worlde They passed away swiftly and left no token or signe of their being here Great are the dangers whereunto the shippe is subiect vnto sayling in the Sea Shee may drinke water and so be drowned she may sinke into the sandes shee may be ouerwhelmed by tempestes or broken into peeces with rockes or burned by pyrates If thou consider the daungers wherein thou liuest thou shalt finde how thou art open to no fewer daungers then the shippe is The mariners now and then hoyse vp the sayle and parte from the hauen with a ioyful winde and weather but after they haue sayled a while they fall vpon a rocke and then turned is the mirth into mourning So when a man is borne the friends and parentes they keepe a feast with mirth and much a doe but all in vain For when by some mischance or infirmitie hee dieth then is all the mirth turâ—ed into mourning and lamentation In the morning saith Dauid it flourisheth and groweth but in the euening it is cut downe and withereth Neither can any man how greate soeuer he be auoide these daungers of mans life Yea the higher a man is for calling the more painefull and miserable a life doeth hee leade The hearts of Princes and great men haue many a thorne in them couered from our eyes and hid with the costly attire and with garments of their bodies Full of eares is their life and with much feare doe the mighty men of this world giue themselues to rest though these lie vppon neuer so costly and soft beds no taste haue they in a manner of all their commodities Neither much delight can they take in their ordinary pleasures they be so cloyed with the common vse of them and when sicknesse and misfortunes do come their parte is greater in them then other mens is because they haue beene long inured to pleasures and delectation and through the continuall licentiousnes which they haue liued in they thinke they were not borne for any aduersity at all Inferior and priuate persons they both sustain lesse troubles and enioy greater comfort forasmuch as they haue beene brought vp in trauell taking paine Notwithstanding this life is to all men both penal and dangerous through the pleasure of God because hee would haue all men by their miseries to seeke those ioyes which neuer shall haue an end CHAP. 38 To put off our amendement from time to time it is a vaine thing MAke no tarrying to turn vnto the Lord and put not off from day to day for suddenlie shall tâ—e wrath of the Lord break forth and in thy security thou shalt be destroyed and thou shalt perish in time of vengeance saith Ecclesiasticus Thou oughtest speedily to amend thy life for thou hast not one houre to liue that thou art sure of I desire not the death of the wicked but that the wicked turne from his way liue saith the Lord God God doth here promise thee pardon when thou dost returne but he promiseth thee not that to morrow thou shalt returne Why deferrest thou to repâ—t from day to day when perhaps thou shalt not see another day after this The man which hath store of riches and faire inheritance of his own neede care the lesse though he spend some of his moueable thinges but he which hath no more than day by day he earneth and must beside giue an account to his maister for that also for this man to lauish out his ear-rings vnthriftily it is a foolish thing Thou art not sure to liue one day more and yet lookest thou for an other yeere to turne vnto the Lorde Thou which art so poore of time that thou hast not one houres life of certainty to reckon vpon wilte thou so liberally promise to thy selfe many yeares to liue Waste not the time vnprofitably which God hath giuen thee I pray thee Promise not so manie thinges to thy selfe for thou art poore and miserable and it maie be to morowe a straite accounte shall be exacted of thee for the time passed giuen vnto thee of God to amende thy wicked life in Thou liuest in continuall daunger like a sheepe in the wolues mouth What remedie hast thou but to call for the helpe of thy shep-herde euen Christ Vnlesse thou wilt bee swallowed vp of death and that speedelie Doe not promise to thy selfe any long life The wise man saith A wicked promise hath vndonne manie a man Knowe you not that the Father hath put the times and seasons in his own power not in thine The Prophet saith It is time for thee Lord to worke for they haue destroied thy law vnlesse thou haue regarde of the time God he will shorten thy daies In the time of Noah God graunted an hundred and twentie yeeres for the worlde to repent but because they spent the time which God gaue them so ill he tooke from those yeres twentie and raised the floud in the hundred yeere If thou abuse time time shal be taken fom thee The health of the body is attained after little and little for it is not of any necessity that health should come vnto any man vppon the sudden but the helth of the soule as a thing much for the behoofe of man therefore it may be gotten at an instant Thou hast nothing at all of time but the very instant which may serue for thy conuersion Look not for another day because it may bee a count may bee exacted of thee to day Be diligeÌ„t in working sith thou art so nigh vnto thine ending This life was giuen to thee to the ende that in the same thou sâ—ouldest labour and seeke to attaine euerlasting life He that promiseth to do a peece of worke by a certaine time it stands him vpon to free himselfe from all other businesse that hee may keepe his promise Our Sauiour calleth the time of this present life the day in which we haue to worke for whoÌ„ the night of our death approacheth then can we worke no more wee can neither gaine nor loose This is the time which God hath giuen thee to seeke his euerlasting sauour in Haue an eye vnto the worke which thou hast now in hand neither suffer thy selfe to bee drawne from the same If the world call and will thee to giue it ouer hearken not vnto it if it bid thee to leaue this worke promising thee for so doing riches and promotion say thou canst not so doe because
thou wottest not when death will approch Make haste and be diligent in thy busines for now the time draweth â—eere wherein thy life shall be examined and according to thy worke such shall your wages be The Falcons towarde night bee greedy and labour eagerly for their pray for it is too late for them to pray when the night once commeth Remember thou likewise how the time of thy working in this life iâ— but short and that it is meete that thou vse all earnest painefullnesse to come vnto heauen by sighing mourning and praying vnto God It is a wonder that thou canst be so negligent hauing as thou hast one foot in the graue If thou be negligent in seeking the saluation of thy soule it may be affliction may come vnto thee as came vnto that Leuite which would needes goe on his iourney when the day was farre spent contrarie to the minde of his Father in law wherby much trouble came vnto him and his But out of hande art thou to reconcile thy selfe vnto the Lorde and whoseuer shall hold thee backe or hinder thee heare him not least death happily oppresse thee and thou be made to take vp thy lodging in that obscure place of the infernall spirites and so canst not reach at all vnto thine owne home which is heauen toward which thou art bounding Rise therefore in time and go forward to the vttermost of thy power in reconciling thy selfe both to God man if thou purpose to rest in the house where thou wouldest bee least death at any time ouertake thee on the sodaine CHAP. 39. Though repentance at al times pleaseth God yet it is not good to prolong the same vntil the houre of death BEhold now the time accepted beholde now the day of saluation and in al things we approue our selues as the ministers of God in much patience in afffictions in necessities in distresses so saide the Apostle vnto the Corinthians In the time of thine health tnrne thee vnto God for when the floudes of many waters doe compasse thee about on euery side that is when the stormes of great sorrowe shall come vppon thee and the feare of death bee present afore thine eies hardly shalt thou truly turne vnto the Lord. Assuredly hardly shalt thou at thy death drawe neere vnto God if all thy life thou hast keept thee from him God he saith In an acceptable time haue I heard thee and in a day of saluation haue I helped thee The day of saluation is the state of the life present therefore suffer it not to slip for in the same though it bee neuer so short by vnfained repentance thou maiest com vnto heauen To all thinges there is an appointed time and a time to euery purpose vnder heauen There is a time to weeepe a time to laugh The time that wee haue here to liue is the time to weep and to repent in Which repentance prolong not vnto the houre of death hardly then shalt thou finde fauour which hast contemned the same all thy life afore And who will not think that the feare of hel torments which iustifieth no man rather than a true faith in Christ whereby we are saued driueth a man to weepe shed teares at that time The passions of melancholy doe more strongly worke in the minde of man then doe those which come of any pleasant and delectable cause Now if a short delectation doth hinder the vse of reason much more wil an extreame sorrowe confound the iudgement especially the sorrow and horror of death which is so terrible and so doth darken reasoÌ„ within thee that hardly if at all shalt thou turne thee vnto God hauing serued the world all thy life afore Adde hereunto that thine vnderstanding cannot at one time perfectlie beholde two sundry and diuers obiectes yea at the houre of death dolors will so oppresse thee that very hardly thou shalt so much as lift vp thine hart vnto God The wise man saith d Man is not Lâ—â—douer the spirit to reteine the spirit neither hath hee power in the day of death An habit is such a qualitie as hardly can be remoued Sin wherein thou hast beene inured shall hale thee on the one side and greeuous tentations shall oppose themselues against thee on the other Those whom Sathan hath giuen ouer while they were well he will eagerly assaile when they are greeâ—ously sicke knowing that then â—hey bee either woone or lost for euer Besides tentations at the houre be deceiued then trust in no creature at all Wherin dost thou trust o mortal maÌ„ Trust not in thy strength seeing as valiant champions haue been whose names are not so much as thought of now adaies The wise man saith The mightie shal be mightely to rmented there is no cause therefore why thou shouldest vaunt of thy great might It is great folly our life being so short to build stately pallaces when our forefathers conteined themselues with meane cottages The Prophet Ieremiah saith Woe vnto him that buildeth his house by vnrighteousnesse his ChaÌ„bers without equitie Take not pride in thine horses pompously be trapped nor in the vaine pompes of this world seeing God he saith Woe to them which are at ease in Zion trust in the mountaine of Samaria which were famous at the beginning of the nations the house of Israel came vnto them Set not your ioy in banqueting and feasting but marke the sentence of God against Balshazzar the king of Babilon and remember which God saith in an other place Woe vnto them that rise vp early to follow drunkennes and to them that continue vntil night til the wine do inflame theÌ„ And the harpe viâ—l timbrel pipe and wine are in their feasts but they regard not the worke of the Lord nether consider the worke of his handes Trust neither in the nobilitie of thy birth noâ— in the beauty of thy body seeing the Scripture saieth Fauour is deceiptfull and beauty is vanitie Trust not in thy knowledge for no man in this world knoweth more than the very Deuil doth yet cannot al his knowledge deliuer him froÌ„ the paines of hel Trust neither in the nimblenesse and agilitie of thy body not many other such graces for euen many brut beastes in these thinges do farre exceed thee Asahel that was so light on foote as a wild Roe hee lost his life by following after Abner A miserable thing is it to set the heart vpon such thinges for al is vanitie and very foolishnes Great rashnesse is it to giue sentence before thou haue heard both parties If thou iudge the things of this worlde to be good why doest thou not thinke the thinges pertaining vnto God to be good in like wise The men of the world they pronounce senteÌ„ce in fauour of the world approuing greatly the mucke of this earth because they neuer tasted the good things of the spirit They deeme the world to be
euen deuoure and eate vppe the poore the waues of the sea bee neuer at rest but alwayes are mouing and working so the hearts of worldlinges they are neuer quiet but are continually beaten vp and down with the heauy thoghts cares of the world This made the Prophet Isaiah to say The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt Daniel hee saw the foure windes of the heauen striue vpon the sea The companion of honor is care and with riches go carefulnesse â—nd among the dignities and â—anitieâ— of the worlde is mixed pride and arrogancy for the most part You shall see few rich men but they haue store of sinnes few men of greate calling but they are proud few that followe the trades in the worlde that loue God from their heart yea a wonder were it that a man wrapped among the busines of this world should put his confidenc in the inuisible God Happie is that man which setteth not his heart vpon the vaine thinges of this world which are so full of daungers and trappes and drawe hedlong vnto hell If thou wouldest bee deliuered fâ—om them flie with Eliah into the wildernesse of true repentance Much trouble in the world thou mightest auoide if diligently thou didest thinke thereof but he that doth not somuch as feare them falleth into them ere hee be aware When there is a calme in the sea the Sailers be in good safetie but when such a storme doth arise that doth hazarde the ship and all therein then is it their manner for the sauing of their liues to throwe their goodes ouer boorde If then for the safetie of the bodie men will euen throwe awaie their temporall riches how much the rather should wee doe the same if they bee an impediment to the spirituall proceeding Preferre not therefore I pray you these momentaâ—y and transitory things to those true riches and eternall And seeing the world is like in many respectes to a tempestuous sea where daunger is present looke well to thy self that with Pharao the King of Egypt thou bee not drowned therein CHAP. 9 Men are not to bee without care of their saluation liuing in this dangerous world ELiah lay and slept vnder the iuniper tree saith the Scripture Way fairing men doe vse to rest them and to sleepe vnder the shadow of a tree as they iourney by the way and when the shadow is gone and they beginne to awake they finde themselues all in a sweat by reason of the parching heate of the Sunne Are not all the things of this world as a shadow in which the seruantes of this world doe lie and rest themselues while being forgetful of their owne saluation they repose confidence in the vaine honours of this worlde If thou trust in the fauour of princes thou sleepest vnder a shadowe which soone is gone for their fauor continueth not and quickly mayest thou come into disgrace with them if they do liue but if they die being honoured before of some thou shalt then be forsaken of all Cursed bee the man that trusteth in man saith the scripture Put not your trust in princes nor in the sonne of man for there is none helpe in him You can promise to your self nothing certaine from these men for if they fauour you to day they may abhorre you to morrow Sleepe not vnder the buckler of strange friendshippe or of riches for these last not Trust not in bewtie for as a vapor it vanisheth soone away Put no confidence in the glory of this world For as the winde it is quickly gone As for honours alas they passe away euen as a smoake and as a shadow Whatsoeuer things are in this world they slide away and are transitorie euen thy selfe man shortly shalt be carried to the graue Saul he put his trust in the strength of his men and weapons which hee had about him and therefore betooke himselfe to sleepe to the â—azarding of his person Euen so many men reposing trust in the strength of their bodies and youth put off the amendment of their liues securely from time to time whereby they fall into the danger of leesing the life of their soules for euer and euer The Sonne of Saul Ishbosheth hee slept at noone day on his bed in a troublesome time where hee was smote slaine and beheaded Take heede that the like come not vnto thee as it can hardly bee auoided if thou sleepe securely in the vanities of this world Death it will come at the length and being awaked out of thy slumber of sinne thou shalt find thy selfe â—ast headlong into that vnquenchable fire of hell At the point of death how wilte thou be troubled in minde when all the thinges wherein thou trâ—stedst thou shalt see coÌ„uerted into a smoke and shadow Sleepe not therefore in the shadowe of worldly vanitie least in death thou finde thy selfe enuironed with sundrie afflictions and torments CHAP. 10. It is a miserable slauerie to serue the world BEcause your fathers haue forsaken me saieth the Lord c. yee shall serue other Gods day and night They which giue themselues to the satisfying of their owne desires they shall suffer such torments as be intollerable The fained loue of Delilah it was the cause why Sampson did leese both his eyes and his liberty beeing made a slaue to grinde in the prison house Thou art like vnto blinde Sampson whosoeuer thou art which sub duing the vnrulie passions of his heart through the discipline of the worde Doth it not argue great folly in that man which beeing free to the preiudice of his owne libertie will enter into matrimonie with a womaÌ„ that is bond And is it not as greate foolishnes despising the feare of God for the will to submit it selfe to the seruitude of creatures and the bondage of the world Did not Sampson declare a great ouersight in that knowing himselfe often to be deceaued by Delilah and that she ment nothing more then to deliuer him into the handes of the Philistines his enemies yet had rather with the danger of bondage to serue and obey her as it fell out to his vtter ouerthrow than to crosse her desire or to bridle his owne affections Into the same reproach thinke not but thou shalt fall if thou beleeue the enticements and falsehood of this flattering worlde Take heede least the world do make a sale of thee as Delilah did of Sampson If it doe with Sampsons thine eyes shal bee plucked out so that thou shalt not beholde the deceipts the cares and troubles of the world nor taste any whit how sweet the yoake of thy Sauiour Christ is Oh how much better is it to serue God and so to raigne than by seruing the world to feele that intollerable hunger and thirst in the pit of hell Being warned therefore by the danger of other men casting off that most grieuous yoake of the worlde put thou vpon
thy shoulders the most comfortable yoake of Iesus Christ. CHAP. 11. Grieuous is the yoake which worldly men do beare COme vnto me all yee that are weary and laden and I will ease you take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall finde rest for your soules sayth the Lord The men of this world as men loden yea broken with labors they 〈◊〉 for what the world loueth it getteth with toile it keepeth with feare and leaueth with griefe It is written in the Reuelation that they shall haue no rest day nor night which worshippe the beast and his image so shall it be done to them which follow the beastlie appetites of their mind Little children and fooles are the more to be borne withall if by running vp and downe all the day after a reede or feather they take a fal in the end But for thee a man that should haue reason to labor so eagerly for so short pleasures which afterward will draw thee headlong into the pit of vtter destruction it is a foule shame Thou seest not whether thou goest thou knowest not the daunger wherein thou liuest thou markest not the labour which thou endurest nor that it is of no value which thou seekest nor that vaine is all thy labor nor that any reward shal be giueÌ„ thee in the end but that which is ful of sorow and all manner of molestation He that will siege a towne wil take heed if hee be wise that his châ—â—ge be not greater than the commoditie which he looketh for by the winning of the same Marke how dearelie thou payest for thy seruice done to the world The pleasures thereof be full of sorrow they are like bitter apples that will set thy teeth on edge The Lord saieth I will stoppe thy way with thornes and make an hedge that she shall not find her pathes The cares both of getting and keeping of riches hath the Lord laid as thornes in the wayes of men that perceiuing the trouble without profite which they bring thou shouldest take heede of them In pleasure thou shalt finde paine and griefe of conscience in prosperity gall and bitternesse and sinne it selfe is the torment of the sinner Thus you shall still finde that paine and prosperity goe 〈◊〉 together If thou loue the goodes of this world will you nil you the troubles and trauailes are many which you must endure If you be in prosperity you shall still feare a day of change if in aduersity then liue you in continuall paine And this God he suffereth to the end thou shouldest onely serue and sticke vnto him Some are so giuen vnto the voluptuousnes of the flesh that they feare not to seeke fruite from the prickes of thornes such are those men which dread not euen to wound their conscience and to hazard their saluation so they may satisfie the corrupt affections of their wicked flesh Yet when they haue laboured al that they can they reape not the end of their heartes desire howsoeuer they giue themselues to please the senses O if thou diddest waigh with what damage to thy conscience thou dost purchase this short delectation surely thou couldest not me thinkes bee so mad as with such losse to giue thy self to the world Therefore seeing hetherto thou hast felt enough the hardâ—â—s of the worldly yoake turne thee vnto Christ that so louingly calleth thee so at the length thou shalt knowe that of the world the yoake is intollerable but of Iesus Christ the yoake is easie and sweet CHAP. 12. The yoake of Christ is sweet and pleasant MY yoake is easie and my burden light saith the Lorde The yoake of Christ is to them which loue it easie to them which are neither hote nor colde heauie to the proud bitter to the meeke light and louely to the humble Iesus that is so sweet maketh all things sweet and euery vertue hath some thing that is good ioyned thereunto which doth recreate and comfort the exerciser of the same It is a comfort to the afflicted in punishments to haue a companion Thou hast Iesus a partaker of thy afflictions so that thou maiest beare this burden the more easilie He that taketh vpon him the yoke of Christ hee cannot continue long without some comfort The holy law of God is called a yoake which is wont to bee borne vpon the shoulders of two beastes If thou submit thy selfe to the yoake of Christ thou shalt not goe alone For the Lord himselfe wil be yoaked with thee and be are parte of thy burden In all the paines taken of thee for the loue of GOD thou shalt finde Christ alwaies a companion therein The lesser oxe beareth the heauier parte of the yoake Christ of all men is the most humble he taketh vponâ— himselfe therefore the greatest part of the yoake that thou maiest haue the lighter To Christ the yoake was heauie but to vs it became through him light What canst thou doe for him which hee hath not done first for thee It much easeth the burthen of the seruant of God when he considereth the greate burthen which his maisteâ— Christ hath borne As much as the mercie of God is better than man so much is the yoake of Christ sweeter than all other burthens He that beareth not this burthen is burthened but he that beareth the same becommeth light The yoake of Christ it doth not burdeÌ„ but lighten a man Is the birde for the burden of al her feathers the more burdened or not rather the more light to fly thorough that burden than if shee were without the same The burden of Gods holy yoake it maketh a man not dâ—ousie but diligent not sad dul and heauie but iocande and prompt vnto the busines of God Such as are subiect vnto the Lorde and his yâ—ake they are not bondslaues for thereby they get the true libertie and dominion of the spirite That laborious waie of Christian repentance it is made sweete and comfortable thorough the company of Christ Iesus In the troubles which for Christ his sake thou dost suffer thou shalt be refreshed with most sweete consolation The Psalmist doth say wheÌ„ thou 〈◊〉 the labors of thine hands he saith not The fruit of the labours for the seruant of Christ shal ioy not onely in happinesse it selfe which is the fruite of labours but euen in the labours themselues hee shal comfort himselfe in this life through the tast which the soule perceiueth in tribulations sustained for the name of Christ. O gratious is the Lord which in this banishment and time of troubles doth giue rest vnto his chosen seruantes Sweeter bee the teares of theÌ„ which pray than is the laughter of worldly persons more delectable is one droppe of spirituall comfort than all the comfortes and pleasures of the worlde The ioyes of Christ his seruantes are vnspeakeable euen in the sharpnesse of their aflictions and as the floures are among thornes such are they
Little knowe the men of this world what they say when they iudge the yoake of Christ sharpe and soure and their wordes are so much to be waide as the wordes either of a blind man that will iudge of colours or of him that will condemne a way aâ—â—l which he neuer went not yet knoweth But seeing all the Saintes of God haue carried vppon their shoulders the yoake of Christ and haue by experience found the same to bee light more credit is vnto them to bee giuen than to those men whosoeuer they are which neuer did vndergoe the same No man euer hath taken vpon him this yoake of Christ but he hath confessed that the same was light againe no man will say it is bitter and intolerable but hee that knoweth not what it meaneth This wil they testisie to bee true who laying aside the burden of sinne by humble confessing them vnto the Lord haue fouÌ„d theÌ„selues so lightened as they seemed foorthwith to be rapt vp into the heauens If such comfort cometh vnto vs by forsaking of sinne howe much greater will the consolation be in proceeding forwarde in the holy exercises oâ— most Christian vertues For of one good deede thou shalt not be called good but of many actions The habite of vertue it commeth after thou hast first seuered thy selfe from euill and exercised thy selfe in godly vertues And by proofe thou shalt sinâ—e that wel it will goe with thee when thou feelest the true comfort of the soule by going forwarde in the way of the spirit The natural man perceiueth not the things of the spirit of God of many good things is he depriued O that but euen a little thou hadest tasted the ioy of the holiâ— Ghost thou wouldest soone take the things which seeme so sweete here in the world for very soure and bitter Seeing the yoake of Christ is so sweete and the yoake of the worlde so burdensome take vpon thee and that cheerefully the yoake of the Lord so at the length thou wilt say that both nowe it doth and hereafter it will go wel with thee CHAP. 13 In all our troubles we must make recourse vnto the Lord COme vnto me al ye that are wearie laden I will ease you saith the Lord If thou forsake God and runnest backe vnto the worlde looke not for any comfort in thy troubles So long as thou obeiest the desires of thy minde and the world so long assure thy selfe no consolatioÌ„ wil come vnto thee That good woman Mary Magdalene when shee was comfortâ—â—sse she came vnto our Sauiour Christ into the Pharisies house and had her sinnes forgiuen her but desperat Iudas flying vnto men hanged himselfe afterward in desperatioÌ„ Here you may see that wiser waâ— that woman than Iudas the Traitor they had both offended and both confessed their sinnes but better did she for her selfe in flying vnto the fountaine of comfort than the foolish Disciple which leauing his life sought his own death If a picture that sometime was faire and perfect afterward becommeth soule and spotted who better canne restore the same to the former integritie than the painter which first made the same So if thy soule be defiled with the spottes of sinne who better can reforme it than God himselfe which created the same after his owne likenesse Be take not therefore the reformation of thy soule to the worlde for it cannot mende but empaire yea vtterly destroy the same Beleeue not lies but turne thee vnto God the fountaine of all mercy Hee that wil aske an almes of a poore man when a rich man that is both able and willing also to giue is present is a verie foole No creature is so rich that it can comfort thee but God onely heerein is most liberall Turne therfore thy praiers vnto him and cast thy heart vpon his kindnesse who is the true quietnes consolation Seeke vnto thy Sauiour Christ as the doue sought vnto the Arke of Noah But hang not vppon this worlde as the rauen hanged vppon carion The doue founde no rest vntill she returned vnto the Arke againe If thou wouldest inwardly be comforted in thy soule fly the outwarde consolation of the body If thou hungrest after Christ hee will fil thee with the bread of heauen Happy is he that setteh not his heart vpon any creature but dedicateth himselfe and al his works vnto the Lord. One thing is needful vnto thee Is it not better to ioine thy selfe to one than to many Let others seeke if they wil varietie of things external seeke thou that one thinge which is spiritual and with that be content Of one al thinges proceede and not that one thing of many By seeking these visible thinges while thou thinkest to finde rest in them thou forgoest the things which are truely good if thou turne thy selfe vnto transitory goods thou shalt leese trust vnto it the good thinges in deede and finde thy selfe incombred in many troubles but if vnto God the soueraigne good thou turne thy selfe then shalt thou in him finde quietnesse â—nd a plentifull heape of all good thinges Seeke the water of life to refresh thy soule whithall at the fountaine which by no possibe meanes can bee dried vp For better is one dropp of heauenly consolation than all the floudes and streames of worldly pleasures The men of this world they seeke for quietnesse in thinges that bee out of quiet and for continuance in things transitory Let them therefore take to themselues the dignities of the world but let it be as a shielde vnto thee to make recourse vnto God and in him to repose al thy trust and confidence CHAP. 34. The comfort of this world as they are not true so neither be they of continuance I Haue seene the wicked strong spreading him selfe like a green bay tree Yet he passeth away and loe hee was gone and I sought him but he could not be founde saith Dauid The righteous haue been counted for dead in this worlde like the treeâ— in winter whose vertue remaineth hidden in the rootes Therefore in the sight of the world they seemed fruitelesse and good for nothing but the sommer being come their vertue flourisheth and then will they shewe themselues in their glorious array The floures appeare in the earth so shall the iust say when gloriously shining as the Sunne they shal bee presented before the God of heauen Trust not the greene and goodly hew of this worldly vanity which soone vanisheth away loue not the world which thou seest to passe away so swiftly Salomon saith As the whirl wind passeth so is the wicked no more As a thunderclap which maketh a great noyse in the ayre and as a sudden shower of raine which soone passeth away and by and by the day is cleare again such is all the pomp and show of this world it no sooner commeth but it is gone again Loue the life which is eternall which enioying
knew him not meaning Iesus Christ. And no maruell hauing their eyes so full of earth They haue wandred as blinde men in the streâ—tes sayeth the prophet Ieremiah of worldly minded men which are so blinde that they suffer themselues to bee led about euen of the blinde vnto the example of wickednes They which are bodily blinde in deed they know yet that they are blinde but none are so wretchedly blind as the men of this world while they haue them in derision which vse the sight of their eyes The Lord said vnto the sinnefull Pharisies Now ye say we sâ—e therefore your sinne remaineth and being so blind that they thinke all others blind sauing themselues and such as they be therefore their impietie is the greater as was that of the seuenty Ancients of whom Ezechiel speaketh from the mouth of the Lord Beware therefore of such a blindenesse that thou fall into absurde and intollerable errors to the dishonour of God CHAP. 18 Great is the sorrow which worldlings doe feele when they must eyther leaue this world or go vnto hell torments THE labour of the foolish doth wearie him sayeth Salomon When death once approacheth then will it grieue a worldling to leaue this world for no man can leaue that hee loueth without much griefe That which the world loueth it getteth with great labour it keepeth with great feare it leaueth with great sorrow In the Reuelation it is written that They shall haue no rest day nor night which worship the beast and his image no more shall they that worship their beastly appetites and affections Terrible will that houre be when the body of a worldly man brought vp deliciously shal be separated from the soule to bee deuoured speedilie afterwarde of wormes It will be a greiuous thing for the riche man to depart from his riches and estimation in the worlde which so inordinately he loued The horses of great men goe trapped richly all the daie with manie seruing men attending vpon them but when they come vnto the stable at night or to the ende of their iourney all their glorious furniture is taken from them and nothing there continueth with them but spurgals bruzes and wearinesse In like sort the rich and great men of the world they are woondered at so longe as they are iourneying in this life but when they come vnto their graue euen the end of their iourney their glorie leaueth them and nothing els do they beare awaie but woundes vices and wickednesse Kinges and Princes also are not like to carrie awaie their goâ—de or their siluer from hence but onely the faultes which they haue committed while they were of auctoritie Consider therefore how irksome it will be for a worldly minded man to leaue this life which he loueth world which is so forgetful and vnthankeful Vnlesse thou iudge of the worlde as it is thou art not meet for to meete Christ. Therfore our Sauiour he calleth such vnto him not as thinke the yoake of this world to bee sweet but which deeme it greeuous and burdensome The world vseth to giue after a short pleasure euerlasting torments but God for a little paines for his sake giueth ioyes that shall haue no end Marie Magdalene that holy woman she in her troubles resorted vnto Christ in the house of the Pharisei obtained remission of her sinnes but desperate Iudas in troubles flying vnto the comfort of the worlde did hang himselfe and so â—el hee head-long into hel insomuch that she truly repenting shewed her selfe wise but he despairing of Gods mercy proued extreemely foolish Is it not better then to serue God and so to enioy eternall blisse than to serue this corruptible worlde and after to be tormented for euer with the Deuil and his Angels Surely it is better in this life to want a little short pleasure than with the same to be tumbled hedlong into hel better is it to liue obediently according to the lawe of God than wickedly to serue the worlde which by certaine coloured things which it calleth good snarleth and seeketh thine vtter ouerthrowe At that same rigorous passage of thine out of this world by death wheÌ„ al thinges wherein thou puttest thy trust shal see â—e in thine â—ies to bee but dirt and dung how then wil thy former folly thinkest thou grieue thee at thine heart Marke I pray you what a notable reward the world the Diuel and the flesh do promise vnto you euen such a reward as if thou haue it thou canst not haue the reward of heauen What shalt thou reape of the flesh but corruptiâ—â— as S. Paul doth say What shalt thou receiue of the deuil but intolerable tormâ—Ì„tes What of the world but speedy forgetfulnesse They promise largely these tyrantes but they performe slowly No man did euer yet serue the worlde but he was sorry for so doing at one time or other It would continually be serued and yet for all the seruice done it maketh his seruants either for hunger to starue or else with strips to be thrust naked out of doors In a word looke for no recompence of the world besides griefe and anguish of heart No man that wise is will enter into seruice with an other man except first he doe knowe what wages hee shall haue for his paines but with these tyrantes whom I haue named no couenant is to bee entered into because they will promise much and performe nothing that good is But if thou wilt serue Christ though thou suffer troubles yet in the midst of them thou shalt bee sure to finde consolation both inwarde and aeternall Man that is borne of a woman is but of short continuance The paines of good men are quickly gon but the sorrowes of the wicked shall euermore endure Better were it for thee by obedience to go into the fire of affliction than after thy pleasures of the worlde to bee damned for euer Let not thy laboures dismay thee which haue an ende with thy life but feare those troubles which when thy life hath an ende do begâ—nâ—e and shall neuer come to an ende From those paines neither friendes shal deliuer neither riches nor any friendship of man shal saue thee The world it shal haue an ende but God and his seruantes shall endure for euer Trust not in the world for it plaieth the hangman with thee which first conducteth thee by the faire greene way of his false consolations and after with all possible speede thrusteth thee downe to hel Doe you not see what a good recompeÌ„ce you receaue for al your seruice CHAP. 6 Soone are they forgotten and ouerthrowe which giue themselues to serue the world I Haue seene the wicked strong and spreding himselfe like a baie tree yet he passed away and loe he was gone and I sought him but he could not be found The worlde doth highly now and theÌ„ aduaunce them which serue it but they haue no sooner
when it is discommended of ill men and they are to bee praysed which vile persons dispraise It is no reproch at al vnto the light that the Battes and Owles cannot away therewith Yee are the children of the light sayeth the Apostle to all good christians What communion hath light with darkenes knowledge is contemned of the ignorant and fooles despise wisedome and instruction Therefore let not the childreÌ„ of the light be grieued though they be hated and persecuted of the sons of darkenes If blind men iudge amisse of colours the blame is not to bee laid vpon the colours which may be good and beautifull but vpon the censurer which lacketh iudgement To bee praysed of the vngodly is to bee dispraised and to bee dispraised of them it is hie commendation So then to despise iniuries and reproaches it is a signe of a minde that is rightlie noble He that is slow to anger is better than the mighty man and he that ruleth his owne mind is better than him that winneth a citie saith SalomeÌ„ Vertue it withereth without an aduersary True loue it is fixed in the bottom of vertue and is tried by affliction The patient man is the Lord of himselfe He that knewe of what loue to vsâ—ward God sendeth tribulation doutlesse he would receaue it with a gratefull heart AduersitÃe it is the good gifte of God sent of his maiestie to such as he liketh and loueth wel for the setting out of their soule A sicke man impatient causeth a Physition to be rigorous If thou chafe at the bitternesse of the medicine thou doest but augment thy paine but that which is taken with a willing minsd it hurteth not The chiefest part of wisedome is patience And yet maruell it is that rather thou haddest to abide without God than to suffer somewhat If thou desirest health neuer wrest the rasor out of the Chyrurgions hand Flie not the troubles which make for the welfare of thy soule abide aduersity if thou desirest health The Apostle saith Blesse them which persecute you Blesse â—say and curse not And again Wee are euill spoken of and we pray we are persecuted and we suffer it Saile thou with a contrary wind as Christ sayled vpon the crosse wheÌ„ hee praied for his enemies did good to his very persecutors As for the wicked they suffer also much persecution and troubles because the pleasure of God is that of the torments of hell they shoulde haue some taste in this present worlde If thou see a man to bee grieuously offended for the affliction that is laide vpon him assure thy selâ—e it is a signe of his farther troubles in the time to come But if he thank God for the same then know againe that his defects shall bee put away and his rewarde shall be very great The chosen and elect people of God they are patient in troubles A most acceptable sacrifice vnto God is patience in aduersity tribulation Be therefore of a patient minde if thou be sad to day thou shalt be glad to morrow if troubled to day thou shalt bee comforted the next day Bridle thine anger and lay a bitte vpon thy tongue for breaking oâ—â— into intemperate speech Take not aduersity too greeuously and drowne not thy selfe in a litle water When thou hast humbled thy bodie with fasting releiued the poors by thy liberalitie and showen other fruites of a penitent soule little shall all this profite thee afore God 〈◊〉 thou be carried away with the vaine prayses of men Patience is like a treasure hid in the field where patience is there is silence but the impatient man troubleth many with his wordes He that can bridle his tongue is a prudent man and worthy all prayse and the more thou dost sacrifice thine heart vnto God the more acceptable shalt thou be in his sight Haue thou patience therefore assure thy selfe that all things shal bee remedied in time To conclude Be thou faithful vnto the death and I will giue thee the crown of life sayeth the Lord CHAP. 24. The world is not to be accounted of FLie out of the middest of Babel saith God The worlde is â—ul of confusion there little order is but exceeding horror there golde is more esteemed than vertue and transitorie things preferred afore spirituall riches So full of confusion is the worlde that it exalteth the wicked and casteth downe the good The world promoteth Iudas but keepeth backe the vertuous from preferment He that well considereth the confusion and disorder of the world will neuer set his heart thereupon The pleasures and comfortes of the worlde they bee more noysome than the waters of Ierico more changeable than the moone Hardly shalt thou go forward in the way of godlines liuing in the same Abraham looking toward Sodom and Gomorah and toward all the lande of the plaine sawe the smoke of the lande mounting vpp as the smoke of a furnace And hee that looketh into the world aduisedly shal finde from thence the smoke of pride and vanitie and the flame of disordinate concupiscence to arise Holy and good men the nearer that they drawe vnto death the more earnest they bee about al good workes They which were to eat the Passeouer did first circumcise themselues according to the commaundement of the Lord If thou circumcise not thine heart from the inordinate loue of this world and the delightes of the same looke not to haue anie taste of the spirituall comforts of the soule If thou haddest come lying vpon a low and moist flower and one should tell thee if thou remoue it not it will â—ot and putrifie wouldest thou not for the preseruation of the same remoue it into some higher roome But God himselfe in his worde hath warned thee not to laye â—hine heart vpon the lowe and base thinges of this earth but to place the same vpon hie and heauenly matters and yet wilt thou not harken vnto his wholesome counsaile CHAP. 25. The world neuer keepeth at a stay THou hast made the lande to tremble and hast made it to gape heale the breaches thereof for it is shaken sayeth the Prophet The very change of the worlde were there nothing besides weâ—e sufficient to cause the same to break into splintes and peeces God himselfe the master workeman of al doth tell thee how heauen and erth shall passe away And S. Iohn saith The world passeth away the last thereof â—onors vanities do fal and alter euery moment Consider how great the chaunge is The monarchy of the worlde began â—irst with the Assyrians from thence it came vnto the Persians from the Persians vnto the Grecians and from the Grecians vnto the Romaues and from the Romanes it is nowe come vnto the Almans Now if the Empire which is the chiefest place of honor hath so often been changed from one people to another nation where can you finde in this worlde any thing
the death of the other They bee so linked together that being two they are yet but one and being one are neuerthelesse two Betweene these twaine passeth the whole course of the life And therefore sundry names and titles are giuen them by the Apostle when hee calleth the one Spirite the other flesh the one the soule the other the body the one the lawe of the minde the other the lawe of the members the one the inner man the other the outward man Walke in the Spirite saith the Apostle If yee liue after the flesh yee shall die but if ye mortifie the deedes of the bodie yee shall liue The flesh lusteth against the Spirit and the Spirit against the flesh A wonderfull warre is this questionlesse wherein peace is sought and in peace warre in death life and in life death in bondage libertie and in ouercomming a mans owne selfe and bringing vnder the inordinate passions of the minde the whole force of a Christian man is declared To bridle thy desires is verie fortitude of the minde and contrariwise in folowing them the weakenes of the heart is declared More valiant is that man which ouercommeth the passions of his minde then hee which subdueth his outwarde enemies Wouldest thou atchieue a greate dominion Then ouercome thy selfe He that ruleth his owne minde is better then him that winneth a citie saith Salomon There be manie that sacke cities but fewe that conquer themselues He that is Lorde ouer himselfe is a mightie Lorde If thou once subdue thy selfe thou shalt easelie subdue all other things He is to bee taken for a good and valiant souldier that can master him selfe And that is the true seruant of Iesus Christ which bringeth the flesh in subiection to the spirite and the sensual parte vnder the obedience of reason If thou bee ouercome ascribe the same to thine owne default If thou pamper thy body in ease with dainty meates and drinke then shal thy soule be vanquished of the bodie The Apostle saith God is faithful which wil not suffer you to be tempted aboue that you be able but wil euen giue the issue with the tentation that ye may be able to beare it It is the manner of those which bee iudges in combates to measure the weapons of those that are to fight together in the listes This doeth God the most righteous iudge for he suffereth none of vs to bee tempted aboue that wee are able to endure When two in all thinges equall enter into the combate needes must hee preuaile which hath another to assist him If thou cheerish thy bodie with ease ' drinke good fare and sleepe thy bodie it will ouercome and thy soule of the body shall bee subdued but if thou assist thy soule with watching and prayer the flesh by the grace of God shall easily bee brought vnder and the soule shall ouercome It is better that the soule should ouercome that soule and body may be saued than that the bodie should preuaile to the vtter destruction both of body and soule If thou loue the flesh make it obedient vnto reason and neuer pamper the same too-much He that loueth hateth and he that hateth loueth Christ Jesus doth say He that loueth his life shall loose it and he that hateth his life in this world shall keepe it vnto eternall life Thus you see how much the victory which the soule atchieueth is better than the victorie of the bodie and what gain is gotten by bringing thine affections vnder the yoake of reason If thou be wise thou wilt helpe the soule to subdue the sensuall part of man the conflict thereof is but short the victory will be glorious and the reward most blessed Shunne no labour if thou lookest for a reward which is not giuen but to him that striueth Bee thou faithfull vnto the death and I will giue thee a crowne of life saith the Lord CHAP. 13. The knowledge of our selues bringeth vs vnto the knowledge of God THE inuisible things of him that is his eternall power and Godhead are seene by the creation of the world saith the Apostle If any creature in the world doth by the creation thereof declare vnto vs the great wisedome and omnipotencie of God surely man doeth the same which is made according to the image or likenesse of God himselfe Many there be which know much and yet they knowe not themselues they see others but they passe by themselues they seeke God in outwarde neglecting inwarde thinges where chiefely hee may bee founde The more thou knowest thy selfe the more perfectly shalt thou knowe God And although by the knowledge of the noble condition of the minde the true and perfect knowledge of Gods greatnesse is best seene and perceiued yet to abase thy pride withall thou hast alwayes before thine eyes the misery of the body and the shortnesse of thy life that thou maiest come by that way vnto some knowledge of God In knowing of thy selfe thou wilt humble thy selfe and in humbling thy selfe thou wilt feare God and because the feare of God is the beginning of wisedome thou art first to begin at the knowledge of thy selfe If thou haue a desire to know who thou art take a glasse and beholde thy selfe in it The glasse that a man may best beholde himselfe in is another man Nowe if another man which thou beholdest is but earth ashes and a very worme surely euen such art thou how rich soeuer and of great estimation thou seemest to be in the world And that thou maiest not bee deceaued beholde not thy selfe in a glasse that is hollow which maketh a shewe of the thing represented therein cleane contrary to that which it is indeede but take vnto thee a glasse that is plaine which setteth out a man according as hee is in truth If thou beholde thy selfe in the inside of a siluer spoone that is bright and cleare thou shalt see thy face with the wrong end turned vpwarde thy bearde aboue and thy fore-head beneath So in man there be two glasses and states one is of life the other of death Life is the hollow glasse which maketh vs to seeme otherwise than wee be It sheweth thee forth to bee sound lustie strong and long-liued all which is vanitie and lies If thou behold therein fresh and lusty youth doe not trust therein for it will deceiue thee Fauour is deceitfull and bewtie is vanitie This false life of ours it seemeth some great thing vnto men when it is nothing so But the state of death or of a dead man is the plaine and true glasse which doeth manifest thinges euen as they bee without fraude and deceite Therefore if thou wouldest see what thou art in deede then looke not vpon thy selfe aliue but vpon another man that is dead So thou shalt perceiue that thou art earth ashes a very sinke of all filthinesse a little set out and beautified on the out side by
a liuely hewe that life hath lent thee there thou shalt see the foundation of your stocke and the largenesse of thy dominion That which thou now art thine ancestors were and as they are such shalt thou bee If thou looke well into thy selfe thou shalt finde greate matter why to contemne thy selfe For what art thou as touching the bodie but a vessell of corruption And in respect of thy soule setting the grace of God apart what art thou but an enemie vnto righteousnesse the childe of wrath a friend of vanitie a worker of iniquitie a despiser of God euen a creature proane vnto all wickednesse vnapt to doe well What art thou but a miserable creature in thy counsailes blind in thy wayes ignorant in thy wordes vaine in thy deedes faulty in thy destres◠filthy to conclud in all thinges vile great onely art thou in thine owne opinion Therefore if thou seeke to knowe thy selfe it will cause thee neither to bee proude nor ambitious nor disdainefull it will make thee to beare iniuries with a quiet mind in asmuch as thou shalt finde thy selfe to bee a miserable sinner and worthy of all mē to be hated and contemned Know thy selfe as admonished from heauen What booteth it to know the seuen liberall sciences and to bee a great Doctor in al the arts if thou art yet ignorant of thy selfe It is better to know thy selfe than to haue all the Scripture at thy fingers ende Consider who thou art whence thou camest where thou art and whether thou art going Thou art a mortall man a little earth a vessell of corruption full of misery standing in neede of many thinges thou wert conceiued in sinne thou camest into the world with paine to thy mother and griefe to thy selfe enuironed thou remainest with al manner of dangers and thou art bounding towarde the graue of putrefaction Iob saith I am become like ashes and dust Let the light of God teach thee who thou art Thou sayest thou art rich and encreased with goods and hast neede of nothing and knowest not how thou art wretched and miserable poore and blind and naked CHAP. 14 Miserable is the condition of man in this world MAN that is borne of a woman is of short continuanc and full of troble saith Iob What thing is so miserable as man Must not the body which thou so makest of die at the length and rot in the graue And what is more horrible than a dead man How much so euer thou wert made of beeing aliue none no not thy verie friendes will abide thee after thou art dead Is not the state wherein thou liuest a certaine vnhappy bondage It is a miserable thing to be borne a slaue to liue a slaue and to die a slaue Behold I was borne in iniquitie and in sinne hath my mother conceiued mee saith Dauid O miserable life inuironed about with so many dangers and periles For one pleasure wee receaue a thousand sorrowes so that this life may iustly bee tearmed a death and not a life There is no creature more needy than a man for hee is driuen to begg his meate and rayment of the beasts and earne his bread with the sweate of his brows al which for the most part the birdes and the brute beastes haue of themselues and haue no neede to begge or to aske of any other Some liuing creatures haue wings to fly withall others haue clawes and teeth both to defende themselues and to hurt others others are light of foote to runne from dangers Al which man hath not and those which hee hath bee not in such measure in him as in them so that hee is fain to borrow helpe from those base creatures Whereby hee may learne to bring downe himselfe in the eies of God by humility and to lay-away the pride of his mind Man hath no peace in this worlde for hee can neither rest himselfe alwaies nor alwaies watch When he seemeth best in health then hath hee sundry infirmities to disquiet him as hunger thirst wearisomnesse and diuers other necessities heate cold stormes tempests lightninges thunder plagues poyson periles by sea perils by land griefes and diuers infirmities and laste of all death it selfe Eli the priest of the Lord when little hee thought of death he suddenly fell from the seate backward and brake his neck This may teach thee that when thou sittest and thinkest thy selfe most sure thou maiest take a fall and die The sleepe which thou vsest for the great ease benefit of the body howe full is it of false and vaine imaginations It is meere blindnesse and folly to loue this world so replenished with miseries wherein if any good thinge bee founde that good is mixed with innumerable sorrows and molestations which are to those that set their delight in the world euen the beginninges of the perpetuall tormentes of the reprobate in hell It is easier many times to bee in tormentes and paine than to expect the same And because that euery day thou lookest for the sentence of death to bee pronounced against thee and knowest that the life which thou liuest is miserable and not to bee tearmed in deede a life as neither death may properly bee called death but a sleepe the Lord would haue this life to bee full of all manner miseries that disliking it thou maiest couet and long after the life in heauen Thinke how this life was giuen thee of God as a ship to carry thee like a traueler thorough the raging seas of this troublesome world wherin thou wert to endure manifolde dangers and perils and that to the intent thou shouldest the more earnestly desire the other life which is the sure harbarough and hauen of most blessed comfort If this life should haue bene all prosperous and pleasant it so would haue drawen a man to the likeing thereof that hee would quite haue for gotten the other life for the enioyning wherof hee was created The manifold euils and miseries which continually thou sufferest they inuite and call thee vnto the desire of the celestiall paradise The troubles of this life doe make thee to goe vnto God many times by harty prayer and beeing thus pressed with afflictions a wonder it is that yet thou art no more willing to leaue this miserable state wherein thou art Cast not thine heart vppon these transitory thinges Here thou art subiect to continuall debate and troubles in ouercomming whereof thou shalt get a Crowne of perpetuall glory God seeing that naturally thou art desirous of quietnesse hath thought good that this life should bee full of troubles to the end thou shouldest loue and long for that quietnesse which is eternall in the heauens CHAP. 15. It is expedient that we know so much of God as he hath reuealed of himselfe in his worde I haue heard of thee by the hearing of the eare but now mine eie seeth thee Therefore I abhorre my selfe and repent in dust and ashes saith
is good and will yeelde fruit but if it be drie it affordeth none at all If the though bee good it ministreth good matter vnto the will to take holde of which beeing maintained and holpen forwarde with vnderstanding doth bring forth good desires from which good workes doth proceede Thou must not continue in euell thoughts which the Lord cannot abide as appeareth by the prophet Ieremiah How long shall thy wicked thoughtes remaine within thee So long as the Gentiles were mixed and remained with the people of Israell so long was God absent from them and would not speake vnto them at all So God hee will forsake thee if thou allow any place for euill cogitations in thine heart When a litle sparke of an euill thought doth catch hold in thy mind thou must not blow on it to kindle it thereby least afterward it grow into a fire vnquenchable to consume thee withall The silke wormes bee at the first but little graines like vnto Mustarde-seede but by the carrying of them about in womens bosomes they doe gather an heate whereby they come vnto life and so proue wormes Pewaâ—e that thou sow not the seedes of sensuality in thy corrupted imagination least by the heate of naturall concupiscence they proue wormes to gnaw thy conscience into peeces Nourish not thine euill thoughtes with the heate of worldly loue neither let thy consent yeeld vnto them least thou be deceiued and perish with au euil death CHAP. 26. Idlenesse is the enimie vnto godlinesse IDlenesse bringeth much euell saith the wise man Aboue all thinges shunne thou idlenesse as the mother of vices the stepdame of vertue Idlenesse it is nought else but the death and graue of a liuing man If God would not that man at the first beeing created in originall righteousnesse and endued with so many excellent graces should lead his life in idlenesse thinkest thou that thou art Idlely to passe-away thy time beeing enuironed with so many enemies The Lord tooke Adam and put him into the Garden of Eden that hee might dresse it and keepe it But Adam euen in that estate of his was foyled through the malice and subtiltie of Satan and thinkest thou a weake and wicked man liuing idlely in pleasures to be safe Man is borne vnto trauell as the sparkes fly vpward as Iob saith c As God hath giuen the birde two winges to flie with-all so hath â—â—e giuen thee two handes to worke withall The birder will not shoot at a bird while shee flieth but when she siâ—tâ—th still The Diuell then seeketh to oppugne and ouerthrow thee not when thou art occupied but when thou art idle Bee alwaies there fore doing of some good least when thou art idle thou bee ouertaken The vessell that is employed to some vse and full already it can receiue no more into it and the minde that is full fraught already with good thinges hath no roome in the same for idle wicked cogitations Vnlesse it be empty either wholy or in part the enimie of mankind Satan can put nothing thereunto The running water it bringeth forth the best fishes but the standing water as marrishes lakes and such like they engeder froggs and serpentes and the fish that is within them is vnsauory and daungerous to bee eaten So long as thou art idles what bringest thou forth but idle or dishonest and euil cogitations Shunne thou idlenesse as thou wouldest the plague vnlesse thou wouldest be taken prisoner by a number of sinnes So long as Dauid was kept occupied by the persecutions of Saule hee committed none adultery but when hee sate quâ—etly and idlely in his pallace he then defiled himselfe with the wife of another man Solomon also so long as hee emploied his time in building of the temple hee abstained from many thinges but beeing idle from great affaires hee fell and was foiled with outragious wickednesse The Children of Dan they destroyed the citie Laish with fire and smote the people with the edge of the sworde while they sate quietly gaue themseleus vnto idlenesse Idlenesse it is the nourisher of carnall vices Shunne thou idlenesse and thou shalt easely destroy many a dishonest motion in the minde in cutting of all entrance of idle thoughts by godly businesse When the righteous Iaakob fled because of his brothers wrath wisedome she led him the right waie shewed him the kingdome of God gaue him knowlede of holy thinges made him rich in his labors and made her pains profitable saide the wise man The way vnto heauen is ful of trauaile and continuall occupations of holinesse and vertuous exercises If thou hadest in remembrance that one day thou shalt giue a straight account of all the time thou now mis-spendest thou wouldest endeuour with might and maine to loose no time at all The spirit of God sheweth it selfe to all men where that is there if none idlenesse Solomon praiseth a good 〈◊〉 wife among other thinges because she eateth not the bread of idlenesse By idlenesse time is lost which is a most precious thing Gather the Manna in the week daies that thou maiest rest when the Sabaoth day doth come take paines and trauaile while thou art in this life that thou maiest rest and take thine ease while the great day of of that eternall Saboath shall appeare The slothfull will not plowe because of winter wherefore shall he begge in sâ—mmer but haue nothing If thou passe thy time heere in idlenesse looke to famin for foode and be the meate of Satan in the infernall pit Idle persons that stood still and did not worke bee reproued in the Gospell The land that lieth idle and is not tilled husbanded it bringeth forth thistles and thornes as by experience wee doe see Beware of idlenesse if thou doe not thou wilt bring forth no goodnesse but much euell to tâ—â— dishonour of God and hurt of 〈◊〉 I wil thou shouldest affirme that they which haue beleeued in God might bee careful to shew forth good workes saith the Apostle And I must worke the workes of him that sent me while it is day saith our Sauiour Christ Employ therefore the ground oâ— thine heart vnto holy and good exercises that in the ende thou mayest reape the worthy fruite of thy labours CHAP. 27. Good words are not onely to be done but they must also zealouslie be done BE not slouthfull to doe seruice be feruent in Spirite seruing the Lorde saith the Apostle God requireth feruencie in good workes More account doth God make of one houre spent in godly zeale than of a thousand coldly consumed in his seruice For GOD regardeth more the zeale than the time in working whereby thou maiest perceaue that in a little time thou maiest gaine much The theefe which did hang on the crosse by our Sauiour Christ if you consider time serued God but a moment as it were and yet in that short time he came into the euerlasting fauor of
created Hee that hauing a soule liueth as though hee had none and hee that giueth his vnderstanding and mind to the getting of worldly riches and honour doth greatly hurt and endamag his soule for vnto these endes he was not created Happinesse is the finall end of man whereunto all thinges bee ordained Place not thy felicity in earthly thinges for rest shalt thou finde neither in honour neither in riches not in learning nor in any other thing that is created Call home thine heart from all earthly thinges loue God onely of whome and for whom thou art created Despise this present worlde and so shalt thou come vnto thy desired ende This very reason were there no more besides were sufficient to perswade thee to contemne the vanity of the world if thou didest beare in mind that created thou wert for heauen and not for this world Abase not thy selfe so much as to delight in these base and contemptible thinges of this worlde and thou shalt bee quiet heere in this world for the time and happy and gloryous for euer afterwarde in the heauens CHAP. 38. Terrible and horrible shal bee the day of iudgemente vnto the wicked ENter not into iudgement with thy seruant saide the kingly prophet Dauid was the seruant of God and yet loe he had in remembrance the day of iudgement So rigorus shal the iudgement of death bee that euen the holy propheâ— so beloued of God doth quake againe at the consideration of the same Seeing therefore hee that faithfully did serue God so feared Gods iudgement howe much should hee stande in dread of the same which serueth not God but the world Enter not saith hee in iudgemente with thy seruant If the righteous scarsly be saued where shall the vngodly and the sinner appeare It is a thing much to bee lamented that any man should bee addicted to these vanities which wee haue so spoken-of especially beeing so neere vnto the ende wherein God will lighten thinges that are hid in darknesse and make the counselles of the heartes manifest Belshazzar king of Babylon liuing in all manner of voluptuousnesse and satisfying his lustes in all kinde of sinne had suddenly the sentence of Gods displeasure pronounced against him heards Mene God hath numbred thy kingdome and hath finished it Tekel Thou art waied in the balance art found to light Peres Thy kingdome is deuided and giuen to the Medes and Persians The houre is very â—igh at hande when a straight reckoning shal be taken of all thy deedes wordes and thoughtes Al the secretes of thine heart shal be disclosed and with al rigor of iustice punished Thou shalt not haue the face to deny any thing for thine owne conscience shall be thine accuser neither shalt thou haue power and courage to reason the matter before the glorious maiesty of Iesus Christ the King of Kinges Thy sinnes shal be put into the balance and all the circumstances of them shal be waied and all the benefites which God bestowed vpon thee thou most cursedly didest contâ—ne shal be rehearsed Then shal thy kingdome be diuided when thy body shal be committed to the earth to bee deuoured-vp of wormes and thy soule shal bee sent vnto hell there to bee tormented in hel fire To cal then vppon God for helpe and mercy it will not auaile thee Then shalt thou see about thee a seuere iâ—dge with a most angry countenance vnder thee hell wide open gaping to deuour thee on thy right hande thy manifold and outragious sinnes accusing thee on thy lefte a most horrible spectacle of infernall and damned spirites ready to torment thee within thy conscience without the worlde all on a hot fire If our first parentes for eating but a litle of the forbidden fruite contrary to the commandement of God did hide themselues from the presence of the Lord God where wilt thou hide thy selfe when God shall appeare with thousands of his holy Angells to call thee to an account and finde thee euen fully fraughted with sinnes and wickednesse As waxe melteth before the fire so shal the wicked perish at the presence of God It is written Let al the earth feare the Lord let al them that dwel in the world feare him At that day it shal be as great a paine to stand before the glorious maiesty of the Lord of hostes as afterwarde to lie boyling in the pitte of hell for hee shall not appeare vnto them to their ioy but to their shame and confusion The friends of this world they will not be brought to the knowledge of the vanitie wherein they liue till by the punishment in that burning lake their vnderstanding bee inlightened and they bee enforced to bewaile their extreame wretched and cursed estate Despise therefore from thine heart the vanitie and false goods of of this present world least afterward thou repent when it will bee too late CHAP. 39. The remembrance of the paines of hell should reclame vs from sinne IN asmuch as shee glorified her selfe and liued in pleasure so much giue yee to her torment and sorrow saith the Lord If thou didest consider how these pleasures and vanities in which thou liuest shall take an ende thou wouldest liue in sorrow and bitternesse of soule and of such thinges as thou now delightest in thou wouldest take small ioy Iob hee said Such things as my soule refused to touch as were sorowes are my meate In this life men cannot away with any thing that may annoy them and in the next all things will they nill they shal vexe and torment them Gather hence that the more pleasantly men passe their daies heere the more wretchedly in tormentes shall they consume the time in the other world For looke by how much any thing doth resist his contrary so much is the working of that thing perceaued to bee more forceable which ouercommeth and mastereth that which resisted it Fire doth more resist iron than woode but when the fire ouercommeth them both the heate is greater in the iron than in the woode So they which in this life doe feele no sorrow shall be the more tormented in the worlde to come as on the otherside the righteous which in this life haue had no rest shall finde the greater comforte and ioy hereafter The mightie shal mightely be tormented In those daies shall men seeke death and shall not find it and shall desire to die and death shall flie from them Like sheepe they lie in graâ—e death deuoureth them The grasse feedeth the beastes of the fielde and afterwarde it groweth againe so the damned soules in dying they shall neuer die aud though their members bee quarâ—eâ—ed into peeces yet shall they not perish Note by the hard handling of his friendes in this world how greeuosly God will afflict his foes in the life to come The Apostle saith If I should yet please men I were not the seruant of Christ. The holy Martyrs which