heauenlye that euerye man doth couet himselfe to be so much doth this life become the more vnpleasant vnto him to wéete the more he both féeleth and clearly seeth the offences of mans corruption For to eate to drinke to watch to sléepe to rest to traueyle and to be subiect to all the other necessities of nature is vnfainedly great miserie and calamitie to the godlye person who coueteth to be set frée and at libertie frō all maner of sinne For grieuously is a man pressed downe with the necessities of the bodie in this lyfe and therefore doth the Prophet make humble prayer in these wordes to be deliuered from them O Lorde drawe me out of my necessities But wretched are they that knowe not their owne miseries and agayne more wretched which do loue this miserie and mortall lyfe which some doe so far embrace wheras neuerthelesse through their traueyle and carefulnesse they can scant yet get themselues but necessarie thinges that if they might liue here euermore they would passe nothing at all on the kingdome of god O mad braynes and faithlesse persons who lie drowned so déepely in the earth that lyke wretches they haue naught else in their mindes but carnall things and shall once at the length féele not without torment howe vile and nothing it is that they haue loued so much But those good men of God and all the vertuous sort as many as euer were christs friendes did not looke vpon those things that did please the fleshe or that did make a goodly shew for this present tyme but with all hope and gréedinesse did breath to euerlasting good things and with their whole heart were caried vnto the highest and the inuisible things least they should be drawen down to the lowest things through the leue of the visible O brother do not dispayre in comming forward in godly thinges As yet thou hast tyme and space why then dost thou put of thy purpose from day to day Arise and begin out of hand and reason thus with thy selfe nowe is the time to be dooing now is the time to be fighting now is the time to repent and amende thy life In roughnesse aduersity is the time to deserue Thou must passe through fire and water before thou come vnto refreshing and comfort Except thou minister violence vnto thy selfe thou shalt not maister sinne So long as we beare about this frayle bodie of ours we can not liue without irkesomnesse and sorow In déede we would faine haue rest frō all wretchednesse but bicause through sinne we haue lost our innocency we haue also forgone our true happinesse and felicitie Therfore we must hold vs still vnto pacience and awaite for the mercy of God til such time as vnrighteousnesse passe away and this mortalitie of ours be swallowed vp of lyfe Lorde God how great is mans frailty which euermore is prone vnto sinning This day thou confessest thy sinnes and hauing confessed the same to morow thou cōmittest them againe Nowe presently thou determinest to beware and take héede and within an houre after thy dooings be such as though thou hadst not determined at all Therefore great cause haue we to kéepe vnder our selues and neuer to haue anye great good lyking of our selues which are so fraile vnconstant It may also be sone lost with negligēce which with much traueile hath scantlye béene attayned by the help of god What shall become of vs at the last that do wax warm so soone Wo be to vs that thus traueile vnto rest as though there were peace securitie alredy when as no token of true godlinesse doth yet appeare in our condicions Surely we haue néede to be instructed vnto good maners afresh againe like yong beginners if happily there be any hope of amendment and greater profiting in heauenly things Of the meditacion of death The .xxiii. Chapter SEing thy life shall haue an end so quickly looke wel about thée Man flourisheth to day to morow he is no where and being taken out of the sight of the worlde is by by also forgotten of the same O blockishnesse and hardnesse of mans hart which thinking only vpō things present hath no regard to that that shall come after Thou oughtest in such wise to behaue thy selfe in al both déede and thought as though thou were ready to die by and by If thou haddest a good conscience thou wouldest not much feare death Better it is to beware of sinne than to flie death If thou bée not in a readinesse to day how wilt thou be ready to morrow The daye following is vncertaine How knowest thou whether thou shalt lyue till to morrowe or no What preuayleth it to liue a great while when wée be so little amended in oure liues Surely long lyfe doth not alwayes make a man better Nay oftentimes it increaseth sinne Woulde to God we had behaued our selues well in this life but one dayes space Many doe recken the yeares of their amendment repentaunce when oftentimes the fruite therof is but slender If it be a terrible thing to die perchaunce it is a more perillous thing to liue any longer Happie is he that hath euermore the houre of his death before his eies and frameth himselfe euerye day to die If thou hast euer séene a man dye thinke that thou must passe the same way to Be in doubte in the Morning whether thou shalt liue till the Euening And againe at night be afearde to promise thy selfe lyfe tyll Morning and alwayes bée in such a readynesse and liue in such sorte that death mays neuer fynde thée vnprouided Manye die so dainely and when they looke not for it for the sonne of man will come when we thinke not of his comming When as that last houre shall come thou shalt begin to thinke much otherwise of the whole life passed then thou didst before shalt be in déepe sorrow and heuinesse for that thou hast béene so necligent and so slacke O happie and wise man who endeuoureth now to be such a one in hys lyfe as he wisheth to be founde at the time of hys death For the perfite contempt of the world the earnest desire of commyng forwarde in vertue the loue of discipline or good forme of liuing the labour of repentaunce the readie mind to obey the deniall of himselfe and the suffering of euery calamitie for the loue of Christ are cause of great hope to die wel and happily Thou art able to doe many thynges well whilst thou art in health but being sick I knowe not what thou shalt be able to doe For fewe are made better through sicknesse they that driue of the amendement of theyr life vntill that time are seldome times made Gods seruants Better it is to repent and to liue so now whilst thou mayest as after thou mayst liue for euer Otherwise if thou forgo this occasion and oportunitie thou shalt afterwardes séeke for it to late and the tyme shall be when perhaps
Hell fyre then make thee For surely thou mayest not bée twyse happye or blessed both to enioye pleasures in thys lyfe and afterwarde to reygne also wyth Christ in Heauen And nowe put case thou hast hytherto lyued in continuall honour and pleasures what good shoulde all these things haue done thée if it had chaunced thée to dye out of hande Doest thou not sée that all thinges are but vaine beside the loue and the seruice of God onely For he that loueth God wyth all hys heart the same feareth neither death nor punishment nor iudgement nor Hell bicause perfite loue doth make safe accesse to almightie god But it is no woonder if he feare death and iudgement which yet taketh delyte in sinne Notwythstanding it is expedient if loue doe not yet reclayme thée from euill that the feare of Hell fyre doe at least wyse brydle thée But he that refuseth the feare of GOD the same person can not long continue in goodnesse but runneth quickly into the trappes and snares of the Deuill Of the zealous amendment of our whole lyfe The .xxv. Chapter BE watchful and diligent in the seruice of God and consider whervnto thou wast ordeyned and for what cause thou hast giuen ouer the world namely that thou mightest liue vnto God become an heauenly person Therfore be feruent to come forward For thou shalt shortly receiue the rewarde of thy traueyles neyther shall there be any feare or sorrow afterward within thy boundes or limits A little whiles shalt thou now labour and so shalt finde great rest nay rather continuall ioy If thou wilt shew thy selfe faithful or nimble still in doing God vndoubtedly will declare himselfe faithfull bountifull in rewarding Nourishe inwardly a good hope to obtaine the victorie but retchlessenesse must be auoided least thou be blunt and dull or else doe waxe prowd There was sometime a certaine man which carefullye tossed betwéene feare and hope dyd humbly say thus whilst he was in praying O that I knew certainely that I should perseuere And forthwith he hard this aunswere from GOD within himselfe in his owne soule And what then if thou diddest know it Wouldest thou willingly doe it Go to then doe nowe but as thou wouldest thē haue done haue thou no doubt of perseuerance He being forthwith cōfirmed with this comfort did cōmit himselfe to the wil of God so ceassed his careful doubtfulnesse neither woulde he curiously search what should become of him but rather endeuored to séeke out what thing was conuenient vnto the will of God and acceptable and perfite vnto the same to begin and finish wel dooing Put thy trust in the Lord and do well saith the Prophet and thou shalt inhabite the earth and shalt be fed with the plentie therof One thing there is that withdraweth manye men from comming forwarde and from feruent correction of themselues The horriblenesse of the difficultie of it and the traueyle of the fight and combat Surely they doe most of all other come forward in vertues which endeuour with their powers to conquere most grieuous things and such as are most of all contrarye vnto themselues For euery man doth come forwarde so much the better and obtaine the more ample grace of god as that the more he ouercommeth and subdueth himselfe by Gods helpe But a like power is not in all men to ouercome and mortifie themselues howbeit the same that shal the more diligently ytch forward this worke it is euen he that shall be sturdyer or stronger to mooue foorth effectuallye though he must beare the mo things paciently thā an other otherwise well ynough fashioned of nature yet somewhat sluggish to vertue Nowe two thinges there are chiefly that make much for men to the amendement of themselues that is to withdrawe themselues violently from those thinges vnto which our corrupt nature is prone and againe to apply our selues with tooth nayle vnto that good thing whereof we haue néede Againe thou must especially take héede of those thinges maister them which doe most of all and most often mislyke thée in other men Fynde the meanes that thou mayest take commoditye and aduantage of all things that in case thou sée before thyne eyes or heare of any examples of wel dooing that be kindled and prouoked to doe the lyke But if thou perceyue any thing worthye dysprayse take héede that thy selfe doe not the lyke or if at anye tyme thou hast so done quickely endeuor to amende thy selfe Lyke as thou hast thine eies bent vpon other men euen so haue other men likewise their eyes bent vppon thée Howe pleasaunt and swéete a thing is it to beholde zealous and Godlye Christians well nurtured and obedyent to the dyscipline of Christ And agayne howe sorrowfull and grieuous a thyng is it to sée men lyuing inordinately and not exercising those things where vnto they are called how greatly hurtefull is it to forsake the purpose of thy calling and to bende thy selfe to those things which are no poynt of thy charge Be myndfull of thy purpose or profession and set the remembraunce of Christ crucified before thine eies when thou beholdest his lyfe be ashamed of thy selfe the hast not all thys while shewed thy selfe more diligent in following of Christ his steppes whereas neuerthelesse thou hast a long time professed a Christian lyfe Surely if the Godly person doe practise himselfe attentiuelye and wyth bent studye vppon that most holy lyfe of Iesus and the torments of his passion the same shall there plentifully finde all thyngs profitable and necessary for him Neyther is it néedefull for him to séeke for anye better thyng beside Iesus Christ. If Iesus crucified might enter into our hart how soone and sufficiently should wée become learned A feruent and zealous Christian man doth and beareth wyth facy litie that which hée is commaunded but if the same partly be negligent and but warm he then is pressed downe with calamities vppon calamities and is vexed rounde aboute wyth anguishe and sorrowes bycause hée is both voyde of inwarde comfort and also forbidden to séeke after the outwarde comfort And whosoeuer at all doth go out of the boundes of the discipline of Christ the same is subiect to a gryeuous fall and hée that séeketh for a more loose and siacke lyfe the same is alwayes vexed and tormented bycause there is euermore somewhat that maye myslyke him Set before thée rather that streight life and full of Godlinesse of those holy Apostles and Disciples of Christ and make thy reckening to follow their steps and as touching the good will of God towarde thee put no doubts but he wll readily graunt strength vnto thee for those thinges By thys meanes thou shalt become full of strength and hope By this meanes thou shalt with an heauenly gate so traueyle thyther that thou mayest despise all worldely things And would to God we had nothyng else at all to doe and to trouble vs but to prayse God
with him doth speak vnto him in this wise Lord Iesus be assisting vnto me in all places and at all times Let thys be my comfort to be voyde of all mans comfort with a good will. Or if thy comfort shall be lacking at any time let thy will and due tryall of me be in steade of thy chiefest comfort vnto me For thou art not he that euermore art angry or makest afearde That all carefulnesse is to be committed to god The .xix. Chapter SOnne let mée deale with thée as I will my selfe I doe know what is for thy profite Thou imaginest as a man and doest so thinke in manye thinges as thy fleshly minde doth counsell thée SERVANT Lorde thou sayest truth thou hast greater care ouer me than I could haue of my selfe For he standeth but after a sickle sort vndoubtedly which committeth not hys whole care vnto thée Lorde vse me as thou list so that my will toward thée doe continue right and stedfast For it can not be but good whatsoeuer thou shalt determine of me Therfore whether thou wilt haue me to be in darknes stil I praise it or whether thou wilt haue me to enioy light that doe I also praise Or whether thou vouchsafe to comfort me I praise it or whether thou wilt haue me to be pressed downe with aduersity I praise this also LORDE Sonne so thou must be myuded in déede if thou desire to haue to doe wyth mée neyther oughtest thou to be lesse chéerefull to suffer than to reioyce more vnwillingly néedie and poore than full and welthie SERVANT Lorde I will willingly suffer for thy sake whatsoeuer thou wylt haue to happen vnto mée and I wyll receyue at thy hands alike both good and euill both swéete and sower both ioye and sorrowe and giue thée thanks to for all things that haue chaunced vnto mée Preserue mée from all sinne and so shall I feare neyther death nor Hell and so that thou doe neuer tourne mée off or blot me out of the booke of life there shall bée no calamitie that shall hurt mée That the miseries of this life must be suffered paciently according to Christs example The .xx. Chapter LORDE SOnne I descended from Heauen for thy sake and tooke thy miseries vpon me not for any necessity but for very loue that moued me thervnto to the intent that thou mightest learne pacience and sufferance and mightest take temporall miseries without disdayne grutch From the hower of my birth till such time as I ended my life vpon the crosse there were neuer sorrows wanting to be suffered I tooke paciently the great lack of necessary things I oftentimes heard sundry complaints of me I toke slaunders reproches in good worth I had vnkindnesse for benefits Curssing and euill speakings for miracles reproofes and fault findeings for my doctrine SERVANT Lord for as much as thou hast shewed thy self pacient in this life Wherin surely thou diddest most of al do the cōmaundement of thy father méete reason it is that I wretch and sinful man should shew my self pacient according vnto thy will and shoulde beare the burthen of this mortall lyfe for my soule health sake so long as thou wilt haue it so For though this present life be left burdensome yet hath it béene made alreadye more light by thy benefite and both by thy example more tollerable and famous vnto the weakelings and also by the footesteps of thy saints yea much more full of comfort also then it was once in the olde Law when both heauen gate did continue shut and the way did séeme somewhat hard to finde so fewe did passe to séeke for the kingdome of heauen Nay also euen those which then were iustified and in the state of saluation could not enter the kingdom of Heauen before thy passion and the merite of thy precious death How great thanks am I bound to render vnto thée in that thou hast vouchsafed to shew the straight and good way to thy euerlasting kingdome both to me and to all them that put their trust in thée For thy way is our way and through godly pacience doe we earnestly traueyle to come vnto thée our crowne and rewarder who vnlesse thou hadst gone before vs and haddest taught vs what man woulde haue passed to follow How many woulde not only haue bidden behind but also a great way off except they had behelde and looked vpon these thy notable examples Lo if when we haue heard so many of thy miracles and commaundements yet are but warme howe woulde it be then if wee had not so great light to followe thée Of the bearing of iniuries and wrongs who it is that is pacient in deede The .xxi. Chapter LORDE SOnne what is this that thou speakest Ceasse from cōplaint and moane consider both my passion and the martirdome of other saints Thou hast not yet resisted vnto death It is but little that thou sufferest if thou be compared with thē which haue suffered so many things haue ben tempted so vehemently haue béene afflicted so greuously haue béene tried and exercised so many waies Therefore other mens cases being more gréeuous must bée called to minde of thée that thou maiest take this more tolerable case in better part or if thou doe not think it so tollerable sée that thine own impacience be not cause hereof and in fine whether it bée tolerable or intolerable endeuor thou to take it paciently throughout For the better that thou shalt setle thy selfe to be pacient both by so much shalt thou deale the more wisly in the matter and shalt deserue the greter things and shalt more easily beare thy case as one not slouthfully framed readie in minde vse therevnto Neither shalt thou thus say to thy self I neither am able nor ought to bere this thing at that mans hands For he hath both done me a great displeasure or hurt slaundereth me with other things that I neuer thought In déede I can be content to beare that at another mans hands that I shal sée good to be borne This is the thought of foolishnesse it neyther considereth the vertue of pacience nor yet of whome it must be crowned and rewarded but rather wayeth the persons the wrongs done vnto it He is not truly pacient that will suffer but as much as he list and of whome he listeth but the man that is pacient in déede maketh no account of whome hée is vexed and troubled whether he be his better his equall or his inferior whether he be good and godly or else peruerse and wicked Nay whatsoeuer aduersity is done vnto him of any man liuing looke how much and how oftentimes soeuer the same be done he receyueth the same thankfully as it were from Gods hands reckneth it for gaine bicause nothing is so great or so smal if a man suffer the same for Gods sake but that it deserueth reward Wherfore be thou in a readinesse to battaile
that is pacient in deede 71 Of the confession of a mannes owne infirmitie and of the miseries of this life 80 That we must rest and repose our selues in God aboue all good things and gifts 82 Of the recouncing of so many benefites of God. 84 Of foure things which doe procure peace 85 ¶ A prayer against euill thoughts 86 ¶ Prayers to obtayne the lightning of the minde 86 Of the auoyding of curious enquiry how another man doth liue 87 In what things stedfast peace of minde and true profiting doth consist 88 Of the excellencie of a free minde and likewyse that humble prayer is better than reading 89 That men are most of all hindered from the comming to the hyghest felicitie through the loue of themselues 90 ¶ Prayers to attayne to cleannesse of mynde and the heauenly wysedome 90 Against yll speakers 91 How God must be called vpon and praysed in aduersities 91 Of crauing of Gods helpe and confidence to recouer grace 92 Of despising of all things in the worlde that the Creator may be founde 94 Of the denyall of a mans selfe and the putting of all desire from him 96 Of the instabilitie of mans minde and of setting God before himselfe aboue all things 97 That there is pleasure aboue all thinges and in all things to one that loueth God. 97 That this life is neuer in safetie from temptations 99 Against the vaine iudgements of men 100 Of the pure and entire yeelding vp of himselfe to the attayning of the libertie of mynde 101 Of conuenient dealing in outwarde things and flying vnto God in daungers 101 That man be not importunate in his businesse 102 That man hath no goodnesse of himselfe nor that he can boast of any thing 103 Of the contempt of mortall honour 104 That a man must not set his peace vpon men 104 Against vayne and worldly knowledge 105 Of not drawing outwarde things vnto a man. 106 That we must not beleeue all men and that we soone fall and offende in wordes 107 Of putting thy trust in God if thou be assayled wyth the dartes of euill tongues 108 That all grieuous things must be suffered paciently for the lyfe euerlasting 110 Of the daye of euerlastingnesse and the anguishe or troubles of this lyfe 111 Of the desire of lyfe euerlasting and how great good things are promised to them that fight 113 How a man being pressed downe with euilles ought to yeelde himselfe vp vnto God. 106 That we must rest vpon base or course works when we depart from the highest workes 118 That man ought to thinke himself worthy not of comfort but of stripes 119 That Gods fauour hath nothing to doe wyth those men whose mindes are earthly 120 Of the diuers motions of Nature and of Grace 121 Of the corruption of Nature and of the power and strength of Gods grace 124 We ought to deny our selues and to follow Christ by his crosse 126 That man be not ouermuch discouraged if at any time he haue fallen into any offence 127 Of learning the deper things and the hid iudgements of God vnsearched 128 That all hope and trust must be fixed in God alone 131 Finis Tabulae The glory of the Honorable is the the feare of God. HONI SOIT QVI MAL Y PENSE Of the contempt of vvordly vanities The first Chapter ¶ He that followeth mee doth not walke in darcknesse but hath the light of lyfe THese are Christe hys owne wordes by the which we are admonished to follow his lyfe maners if wée desire to be lyghtned truely deliuered from all blindnesse of hart Therfore we ought to meditate ponder the lyfe of Christ wyth excéeding great studie and desire For vndoubtedly the doctrine of Christ doth passe all the doctrine of all good men that euer were and in case a man be indued wyth the spirit of Christ the same doth finde in his Worde a secret or hidden Manna Howbeit it happeneth that many doe therfore conceyue small desire by the often hearing of the Gospel preached bicause the same are voyde of the spirite of christ For assuredly if a man will vnderstand Christ his wordes fully with delectacion he must of necessitie endeuor to fashiō out his whole lyfe according to his exāple What good doth difficult reasoning about the Trinitie in case thou be voyd of humblenesse of minde doth therefore offende the blessed Trinitie Surely they are not harde sayings that can make a holy iust man but it is a studious lyfe that doth make one beloued of god I had rather féele the repentance of my sinnes within my selfe than vnderstande after what sorte repentaunce is defined If thou haue al the scriptures by hart yea and all the witty sayings of the Philosophers to what good do all these without Charitie the grace of God Vanitie is vaine all things are but vanitie besides the loue of God and hys only seruice That whē all is done is highest wisdome to go on vnto the Kingdome of Heauen by contemning of the Worlde It is vanitie for a man to séeke transitorie riches and to put his hope in the same It is vanitie for a man to séeke for honour promotion to aduance himself Vanitie it is to folow the lusts of the flesh to couet those things which shall afterwardes cause one grieuously to be punished Vanitie it is to wishe for long life all that whyle to make small accompt of a good life Vanitie it is to looke vpon the life present onely neuer to cast what will come after Vanitie it is to loue those things which do passe away with in credible swiftnesse yet not to make haste to that place where ioy doth endure euerlastingly Be oftē mindful of the prouerb which saith Neither is the eie satisfied with seeing nor the eare filled with hearing Wherefore endeuour thou to withdraw thy minde frō the loue of transitorie things be take thy selfe to thinges that be Heauenly For they which be obedient to his owne lustes the same do both defile their minds with the cōscience of sinne doe therby also forgo the grace and fauor of God. Of Modestie The seconde Chapter ALl men are naturally desirous of learning But what good doth knowledge that is voide of Religion Euen the basest Husbandeman that is hauing the true feare of God with him is in all respects to be preferred before the loftie Philosopher who by Astronomicall speculation occupieth his head about the course of heauē without the regarde of himselfe Hee that knoweth himselfe aright the same setteth but small store by himselfe neyther is he tickled with worldly praises Though I haue knowledge of all things in the worlde and yet doe want the loue of GOD what good shall the same doe me before God who will iudge me according to my déedes Giue ouer gréedie desire to learne which diuersly distracteth the minde and deceiueth it For the learned sort haue desire to be
had in admiration and to be called wise Now many things there are the knowledge of which doe lyttle profyte the Soule or rather nothing at all and he is a verie foole that earnestly applyeth any other thinges than those which doe make to hys owne saluation Many words doe not fill the soule but a godly life doth refresh the minde and an vpright cōscience doth minister boldnesse to approche vnto god Looke how manye the moe and better things that thou hast learned so much the more grieuous punishment shalt thou haue except thou leade thy life so much the more vertuously Wherefore waxe thou not insolent either for any cūning or knowledge that thou hast but rather become the more fearefull for the knowledge of things that god hath giuen thée aboue others And if thou thinke to thy selfe that thou knowest many thinges that thou hast learned many things wéete thou well that there be a great sort of thinges more which thou doest not know and be not therefore prowde lofty but rather acknowledge thine owne ignorance and want of skill Wherefore shouldest thou put forth thy self afore other when there are many founde better learned and more skilfull of the law than thou thy selfe art If thou wilt know and learne some thing with vtility and profit loue thou to be vnknowne and to be accounted as no bodye For true knowing despising of a mans owne selfe is the chiefest and moste profitable learning aboue al other and great wisedome and perfection it is to set little store by himselfe and to magnifie other men and to haue them in price and estimation If thou shalt sée one offende openlye or commit some grieuous cryme thou oughtest not therefore to thinke thy selfe more perfite than he is For thou knowest not howe long thou shalt thy selfe continue in vertuous lyfe We are fraile assuredly all the sort of vs but yet thinke thou that no bodie is more frayle than thy selfe Of the doctrine of the truth The thirde Chapter HAppie is hée whome the truth teacheth not with letters and wordes that vanish but wyth it selfe by it selfe euen as it is For oure opinions and senses doe oft tymes deceyue vs and bée of lyttle force What profiteth subtile disputacion about hid and obscure matters which though we be ignorant of yet shall they be no hinderance vnto vs at the iudgement day of God Truely it is notable follie that wée doe wilfully apply our selues vnto curious and hurtfull thynges and despise such thinges as bée profitable and necessary for vs Being so Egle eyed yet we sée nothing at all Wherfore should we passe vpon those diffused termes of the Logicians called Genus and Species For he is ridde from a great number of opinions whome that euerlasting Worde doth speake vnto For all things haue their beyng of the worde onely and all thinges doe speake the worde onely this is that beginning which doth speake vnto vs and without whome no body vnderstandeth or iudgeth the thing aright But hée vnto whome all thinges are that one thing and which draweth all things vnto that one thing beholdeth all things in that one thing the same is able to be constant of minde and euermore to repose himselfe in god O God of truth make me one with thée in euerlasting loue It yrketh me to reade here many things diuers times It is in thée whatsoeuer I doe desire and couet Let all Teachers holde their peace let the whole worlde kéepe silence in thy sight doe thou onely speake vnto mée For the more néerely ioyned that euery man is with himselfe and the more dwelling in himselfe hée doth the lesse runne at random abrode the same doth perceyue both so many the mo thynges and the more profounde thinges wythout labour bicause he receyueth the light of hys vnderstanding from aboue A pure simple and constaunt soule is not drawne into dyuers workes which doth all thinges vnto the honour of God laboureth earnestly to ceasse from al loue of himselfe For what doth more hinder a man and vexe him than the vnruly affections of the soule A good and godly man doth first and formost take deliberation wyth himselfe before such time as he begin his businesse neyther doth he suffer hymselfe to be drawne away to wicked lustes by his owne déedes but enforceth them to be at obedience and commaundement of right reason Surely there is no combat more sharpe than for a man to endeuor to conquere himselfe and thys is the worke that we ought to take in hande that wée doe conquere our selues and become euery daye more strong than our selues and euermore profite somewhat in vertuous life For the whole perfection of thys life hath a certaine imperfection adioined vnto it and all the knowledge of truth that we haue here is yet not voyde of darknesse and ignoraunce The humble knowledge of our selfe is altogither a more certaine and approued way vnto God than profound searching out of knowledge And yet is not knowledge to be founde fault withall or the vnderstanding of any thing which being duely considered is good and the creature of god Howbeit I say that an vpright conscience is euermore to be preferred before it and the lyfe that treadeth the path of vertue and Godlynesse But bicause most men doe studie rather howe to haue knowledge than to liue well it happeneth that most commonly they erre or wander and doe get in maner no fruite and commodity or at least wise slender and smal in consideration of their traueyle who in case they woulde bée as diligent both in rooting vp of vices and also in sowing of Vertues as they are in proposing of questions certes there shoulde not be so manye enormities and haynous offences committed of the Vulgare people nor yet should there reigne so great libertie of lyfe amongst those that are learned And when the day of our doome or iudgement shall come and accompt shall be required at our handes not what we haue read but what we haue done nor yet howe well wée haue spoken but howe Christian-like we haue liued Go to nowe I praye you where are all those maisters and passing fellowes at thys present which were once of thyne acquaintaunce whilest they were lyuing and flourished in learnyng whose stypendes other men doe nowe enioye which perhappes doe not so much as once thinke vppon them nowe Euen they séemed to bée somewhat also as long as they were alyue and yet nowe there is no wordes at all made of them So soone doth the glorye of thys Worlde vanyshe awaye If these men had framed a lyfe according to theyr knowledge then had they traueyled in the studyes of learning happilye Howe many men doe perishe in the Worlde through theyr vayne knowledge in that they make small accompt of the worshippe of GOD and bycause the same had liefer to be great than to bee humble it happeneth that theyr thoughts are nothyng but vayne and vnprofitable Hée
roauing abroade but after the tyme is once past what good hast thou gotten thereby vnlesse it be déepe repentance and vayne wandring about of the Soule A merrie goyng foorth is oftentimes cause of a sorrowfull returning and a ioyfull Euening watch doth cause a sad Morning Thus the whole ioye of the fleshe doth enter in wyth a flatteryng countenaunce but at length it nyppeth and stayeth What canst thou sée else where that thou mayest not beholde here in thy Cell Loe where the Heauen and the Earth and all the Elementes are For of these are all thinges created What canst thou sée anye where that doth long endure in hys beyng is Perchaunce thou thinkest to be satisfied with such contemplation but that shalt thou neuer attaine vnto If thou couldest beholde presently euen all things that euer are what shoulde they be else but a vaine spectacle and sight Life vp thine eâ—â—â— aloft vnto God and craue pardone for thy sinnes and offences Gyue ouer vayne thynges vnto vayne persones and busye thou thy selfe aboute those which GOD doth commaunde to meddle wyth Shut thy selfe close within thy house and call thy beloued Iesus vnto thée Abyde stil with him in thy selfe for elsewhere shalt thou neuer fynde so great peace If thou haddest not gone abroade nor hearde anye rumours of thynges thou shouldest sooner haue continued styll in quyet peace Now séeyng that it doth sometime delyte thée to heare noueltyes it falleth out that thou muste bée fayne to beare the trouble and vnquyetnesse of the soule Of Chastising thy soule and keeping the same in awe The xxi Chapter IF thou wylte any thyng come forwarde hold fast the feare of God and bée not ouer dissolute or retchelsse but kéepe in all thy powers vnder discipline and yéelde not thy selfe vppe to vayne and transitorye ioye of the worlde Addicte thy selfe to a correcting and chastinyng of thy soule whereby thou shalt finde godlynesse Great is the commoditye of such chastisement and exercyse which slouthfulnesse and sluggerdy is went soone to destroy A wonder it is that any man can euer reioyce truely in this world which considereth and waieth thorowly hys owne banishment and so manye daungers of his soule For the lacke of due consideration and by meanes of our dulnesse we doe not féele the sorowes of our minde in our offences but many times doe laugh with lightnesse when rather we had good cause to wéepe if we did looke well vnto it There is no true libertie or substantiall ioye in anye thing sauing in the feare of God ioyned with a good conscience Happie is the man that is able to cast awaye the impediments and lets of all worldely thynges and yéelde himselfe wholy to the chastining of hys soule Happie is he that renounceth and putteth from hym whatsoeuer may staine and burthen his conscience Fight like a man Custome is maistred wyth custome If thou canst perswade thy selfe not to meddle in other mens matters they lykewise shall not haue to doe with thyne Procure not thy selfe another mans charge or inwrap not thy selfe with the causes of thy betters Haue chiefely thine eyes alwayes bent vpon thy selfe and admonishe or warne thy selfe more than all other of thy deare friendes besides are woont If thou be boyde of the fauour and good will of men doe not admonishe thy selfe wyth an euill wyll but rather take it grieuously that thou doest not so wel and circumspectly behaue thy selfe as it becommeth the seruant of God and the person vertuous in déede It is both more profytable and more safe for a man manye times to haue few comforts in this life especially worldely for in that wée eyther haue not or doe seldome féele such coÌ„forts as God doth minister we our selues are therefore to blame which neither séeke after the prickes of conscience nor yet wholy cast away vaine and outward comforts Wéete thou wel that thou art not onely vnworthy of diuine comfort but also worthie of great myserie If a man be at any time pricked with the true sorowes of heart it commeth to passe thereby that the whole worlde is bitter and yrkesome vnto him The good man findeth sufficient causes to bée sorye and to wéepe or mourne For whether he consider himself or else looke vpon an other man he séeth that no body lyueth wythout calamitie in this worlde and the more déepely be considereth hymselfe so much the more grieuouslye hoth hée sorrowe Now the causes of due sorrow and pricke of conscience are our owne sinnes and vices in the which we doe so lie weltred and wrapped that we are seldome times able to behold the heauenly things If thou wouldest more oftentimes muse vpon thy death than thinke vpon longnesse of lyfe there is no doubt but that thou wouldest worke the amendement of thy selfe the more earnestlye Agayne if thou wouldest throughly waye in thy minde the tormentes that shall be in hell gladly I thinke thou wouldest sustaine labour and sorrowe and wouldest not be afearde of any seueritie and streightnesse applied to thy selfe But bicause those things are not suffered to sincke déepely into our mindes and for that we are yet in loue with flattering shewes of the worlde it hapneth that we continue styll to remaine colde and slow many times poore and néedie of the spirite of God whereby our wretched bodie taketh occasion quickly to coÌ„plaine and mone Wherfore make thy praier vnto God with humblenesse of heart that he will stirre vp his heauenly sparkes and motions in thy soule and saye thus wyth that Prophete Feede me O Lord with the bread of teares and wash away my Cup with mourning The consideration of mans miseries The .xxij. Chapter THou art a wretch whersoeuer thou bée and whither soeuer thou turne thy self vnlesse thou turne thy selfe vnto god Wherfore art thou troubled or disquieted when things frame not according to thy harts desire What is he vnto whome all things fall out as he wisheth It is not I it is not thou it is not any man liuing beside I say there is no man lyuing voyde of all calamitie and traueyle no not the King no not the Pope himselfe Who is then in the best case of all others euen he that is able to suffer some thing for Gods sake Most of them that are weakelings and fraile doe commonly say Ah sée how happily he lyueth yonder how welthy he is how mightie he is in how great honour he is what a big man he is what a well fauoured man he is But looke thou vpon the heauenly good things and thou shalt sée that all these good thinges of this mortall life are nothing to be accounted of bring altogither vncertayne burdensome as the which we neuer doe possesse without carefulnesse and feare The felicitie of man doth not consist in the plentie of such maner of good things but rather a measure ought to be sufficient vnto him therein For to lyue bent vnto the earth is very miserie indéede The more diuine or
as can be possiblye had in thys mortall life Of the excellencie of a free minde likewise that humble prayer is better thā reading The .xxx. Chapter THis truely is the work of a perfite man Lord neuer to release the minde from the handling occupying of the Scriptures heauenly thinges in the middes of many cares to passe ouer the life as it were without care not after the maner of the dull and sluggish person but in the excellency of a frée minde cleauing to no worldly thing with inordinate desire I beséeche thée O my most merciful god preserue kepe me frō the cares of this life least I be ouermuch inwrapped with the necessities of the body or least I be caught with the pleasures of those things which doe hurt the soule or least I be discouraged as one that is harthbroken wyth griefs sorows I meane not of those things which the lightnesse of the worlde doth couet with tooth and nayle but of those myseries which do grieue my mind with the common penall infelicity of our mortalitie doth hinder it that it can not enter into the libertie of the spirite as often as it listeth O my God my vnspeakable swéetenesse turne al carnal comfort into bitternesse which draweth mée away from the loue of things euerlasting and allureth with the beholding of I cannot tell what present delightfull goodnesse Let not flesh and bloud ouercome me Let not flesh bloud ouercome me O my God let not the worlde and the short glory therof deceiue me let not the deuill giue me a fal with his subtilty and craft Graunt me strength to resist pacience to suffer cōstancy to perseuer Graunt me in the steade of all worldly comforts the most pleasant annointing of thy spirite and in steade of carnall loue poure into mée the loue thy name Very meate and drinke and clothing the other necessaryes to the maintenance of our body are burdensome to a feruent spirite Cause that I may vse such nourishments temperately and that I be not entangled with the ouer gréedie desire of the same In dede I may not cast away al things bicause nature must be sustained Againe thy holy lawe forbiddeth to couet all superfluous and most delightfull things For else the flesh would ware prowde against the spirite Betwéene these two thinges let thy hande rule me I beséech thée and teach me that nothing be done ouermuch That men are most of all hindred from the comming of the highest felicity thorow the loue of themselues The xxxi Chapter LORDE SOnne thou must purchase the whole with the whole and not kéepe backe anye thing of thy selfe For to giue thée vnderstanding of this thy selfe loue doth more hurt thée than any thing else whatsoeuer it be and it happeneth that according to that loue and desire which thou hast euery thing doth more or lesse stick vnto thée Now if thou shalt be endued with a pure simple temperate loue thou shalt be void of the bondage of thinges Desire not that which thou maiest not haue Possesse not that which may entangle thée and which may depriue thée of the libertie of the minde It is a woonder that thou doest not vtterly cōmit thy self vnto me with thy whole heart with all these thinges which thou canst wish for or haue Why art thou consumed with vayne mournyng and pensiuenesse why art thou tired with superfluous cares shew thy self obedient vnto my pleasure thou shalt suffer no maner of losse or hindraunce For if to get thy selfe commodities and to haue thy wishes thou wilt apply thy minde to the séeking of things and wylt couet to chang the place wherin thou art thou shalt neuer attaine quietnesse nor be frée frō carefulnesse For in euery thing there shal be somewhat to find lacke off and in euery place there shal be one or other to be thy aduersary Therefore euery thing doth helpe when it is not gotten or plentifullye encreased but rather contemned cut out of the minde by the rootes which thing I woulde haue to be vnderstoode not onely of landes and riches but also of the ambicion of honour and desire of vaine praise All which doe peryshe with the worlde Besides the place doth little fence a man if feruent spirite be wanting Neyther doth that peace which is outwardelye sought for long continue if it lacke the true foundacion of the settled mind That is except thou shalt stande in me thou shalt chaunge but the place and not the minde For an occasion arising and being taken thou shalt find not onelye those thinges which thou doest flie from but also mo things too besides ¶ Prayers to attaine to cleannesse of minde the heauenly wisedome The .xxxij. Chapter SERVANT COnfirme me O God with the gift of thy holy spirite graunt me so great vertue and power that the inwarde man beyng strengthened I may ridde my selfe from all vnprofitable care and langour or féeblenesse and that I be not drawne with the sundry desires of any thing whether it be vile or precious but doe account both my self and all other things for transitoris corruptible forasmuch as nothing is continuallye permanent vnder the sunne Nay all things are but vaine torments of the minde Who so taketh these things in such sort it is he that hath wit aboue other Graunt me O Lorde heauenly wisdom that I may learne to séeke find thée aboue all things to sauor and loue thée aboue al things so to take other things according to the order of thy wisdom as they be in déede in themselues Graunt me both wisely to decline from flatterers pacyently to beare mine aduersaries For neither to be moued with euery blast of wordes nor yet to giue an eare vnto the flattering Mermayde that in déede is perfite wisedome and so shal we safely go forward the way we haue onely begunne Against yll speakers The .xxxiij. Chapter LORDE SOnne if any shall haue an euill opinion of thée or shall speake euyll of thée doe not thou take the same grieuously but rather thinke woorse of thine owne self than he doth and beléeue no man to be more weake than thy self If thou wilt go the secret way of vertue of the mind thou shalt not greatly estéeme flying words It is no small wysedome to kéepe silence in aduersitye and to turne thy mynde vnto me and nothing to bée troubled wyth the iudgement of the worlde Peace must not stay vpon the saying of men wyth whome whether thou be well or yll reported thou art not for that cause another man In mée in mée I saye true glory and true peace doth consist the same shall enioy it plentifully that neither coueteth to please men nor yet feareth to displease them All vnquietnesse of mynde and distracting of the senses doth surely procéede from inordynate loue and vayne feare How God must be called vpon and praysed in aduersities The .xxxiiij. Chapter SERVAVNT
passe those things which thou wouldest do Other mens attempts shall come forwarde well ynough but thine shall not so doe Other mens sayings shall be heard thine shall bée counted for nothing Other men asking shal haue when thou askest thou shalt go without Other shall be set out greatly with the praise of men Of thée no man shall say any thing at all Other men shall haue offices committed vnto thē to gouerne but thou shalt be thought good for nothing For these causes thine own fleshe shall sometimes teach thée and shall abide great conflyctes But thou shalt haue great good thereby if thou wilt beare it pacyently say nothing With these and such like things is the faithfull seruaunt of the Lorde woont to be tried whether he can deny himself and make himself plyable in all things And scarcely there is any thing in which it is so much for thy profit to be mortified as in that that thou mayest beholde and paciently suffer those things which are contrary to thy will especially whilst things absurde and not profitable in thy iudgement are commaunded In which bycause thou darest not resist the power of thy Superior vnto which thou art subiect it hapneth that it séemeth a hard thing vnto thée to be at another mans beck letting passe all thine owne will. But consider sonne what fruite how great reward in short time shall follow these trauailes of thine and thou wilt not be agréeued with them but wilt take right great comfort of thy pacience For in steade of this short will of thine which thou hast nowe giuen euer of thine owne accorde thou shalt haue thy will for euer in Heauen For there thou shalt finde whatsoeuer thou wilt haue whatfoeuer thou shalt be able to wishe for There shalt thou haue plentye of of all good things without any feare of léesing them againe There shall thy will togither with me neuer desire any outward or priuate thing There shall no man resist thée no man shall complaine of thée no man shall let thée but all thy wishes shall be had shall most plentifully fill the desire of thy minde There will I render glory for reproche borne paciently the clothing of praise for sorrow heauinesse a kingly seat for euermore for the lowest or basest place in the worlde There shal the fruite of obedience appeare the labour of repentance reioyce modest subiectiō be crowned gloriously Wherefore submit thy selfe nowe modestly to the commaundement of al men and passe not who speaketh or cōmaundeth but especially endeuour this one thing that whether some superior of thine or some equal or also some inferior shal require ought at thy hands or else shall but giue a token to haue thée doe something thou take all in good woorth and studie to doe them with asincere will. Let diuers men séeke diuers things Let diuers men glory in diuers things let them be praysed euē of an infinite number of men reioyce thou but in the contempt of thy self in the dooing of my commaundement in looking vnto my glory wish for that thing aboue all other that eyther by life or by death God may alwayes be honoured in thée How a man being pressed downe with euilles ought to yeelde himselfe vp vnto god The .lv. Chapter SERVANT I Giue thée immortal thanks O God my holy Father for that those thinges are done which thou wilt haue to be done thou wilt haue nothing to bée done but that that is good Let me thy seruant reioyce in thée not eyther in my selfe or in any other For thou onely art true ioy O Lord thou art my hope and crowne thou art my reioyce honor To be short I haue nothing but that which I haue receyued at thy hand and that without any maner of desert of mine at all thine are al those things that either thou hast giuen or made I néedie soule and turmoiled with trauailes from my birth am sory in my minde and that so déepely sometime that teares doe gush out of mine eyes and that I am altogither disquieted for the euils that are at hande I long after the ioye of peace I earnestly craue the peace of thy children which are fed with the light of thy comfort If thou shalt giue peace if thou shalt poure forth ioy I shal haue a minde full of melodie and singe thy prayses deuoutlye But if thou shalte withdrawe thy selfe as thou art woont very often I shall not be able to runne the race of thy commaundementes but rather fallyng downe vpon my knées will strike my brest bicause I am not nowe in so good case as I was before when thy candle giuing light vnto me from aboue I was defended wyth the shadowe of thy wings against the euils that ranne violently vpon me O iust father and alwayes to bée praysed the howre is come wherin I thy seruant shoulde be tried O Father to be loued right it is that I should suffer something for thy sake in this howre O Father euermore to be worshipped the howre is come which thou diddest foresée before all beginning that I shoulde so be ouercome outwardly for a shorte time that inwardelye I might alwayes liue with thée that I might be cōtemned pressed downe fayle before men a little while be afflicted with euils and sorrows to the intent I might rise againe with thée in the morning of newe light and might be made bright in heauenly things O holy father thou hast thus determined so thou wouldest haue it that hath béene done which thou hast commaunded to be done For this benefite is bestowed by thée vpō thy louer or frend that he should suffer afflictions in this life for the loue of thée so oftentimes as thou shalte suffer the same to be done vnto him and of whome thou shalt suffer it to be done after that sort as thou shalt suffer it to be done For there is neyther any thing done in the worlde without thy purpose and prouidence nor yet without a cause And surely it is for my profite O Lord that thou hast thrust me downe to the intent that I may learne thy ordinaunces cast all loftinesse arrogancie of mind from me It is profitable to me to haue béene shamed that I might aske comfort rather of thée than of men Againe also I haue learned therby to feare thy vnsearchable iudgement which afflictest the iust togither with the wicked and vngodly and yet not without equitie and right I giue thée thanks which hast nothing spared to sende me aduersities but hast afflicted me with bitter torments sorrowes anguishes both within and without wherein to comfort me there is none found liuing vnder heauen but thou onely art he O my Lord God being the heauenly phisition of soules which both woundest and healest which leadest downe to hel and againe bringest a man backe from thence Thy correction doth chastice
some singuler things to some againe I appeare pleasantly in signes and figures to other I open my secrets with much light The saying or voyce of Bookes is all one which instructeth not all men alike But I am the teacher of the truth within the searcher of minds the vnderstander of thoughts the setter forward of déedes and the giuer of so much to euery man as I doe thinke right and reasonable Of not drawing outward things vnto a man The .xlix. Chapter LORDE SOnne thou must in manye things be ignorant and vnskilfull and accoūt thy selfe but for a dead man vpon the earth and for hym to whome the whole worlde is crucified For many things must be passed by with a deafe care those must be pondered and thought vpon which do belong vnto thy peace It is more profitable to turne thine eyes from those things which mislyke thée to let euery man haue his own saying than to follow contencious talking of words If thou agrée well with God and looke vpon his owne iudgement thou shalt beare it the bett 〈…〉 r to be ouercome in such things SERVANT O Lorde to what passe is it come Beholde a short dammage or losse is lamented men trauell and runne for a little gaine and scantly are able to come home againe at night but the spirituall losse is quite and cleane forgotten Men apply themselues to this that profiteth little or nothing at all negligently passe ouer that which is most necessarie of all So greatly both a man wholly wast his time about outward things vnlesse he spéedily repent doth willingly welter still in outward things That we must not beleeue all men that we soone fall and offende in wordes The L. Chapter HElpe me O Lorde in this calamitie For the ayde of men is surely but vaine How manye tymes haue I not founde faith there where I thought to haue had it And againe haue there found it where I would not haue looked for it So greatly is that hope in men and vaine and in thée only O God is the health of the iust standing We giue thée thanks O Lord God for all things which doe happen vnto vs weakelings vnstable which are soone deceyued and chaunged What is he that can behaue himselfe so warily circumspectly in all things that the same doth not somtime come into some snare and distresse But Lorde he that putteth his trust in thée and doth study to haue a simple minde he doth not offende so soone or if he do fall into any calamity with how great diffycultie and distresse soeuer he be wrapped and entangled he is either quickely deliuered frō it by thée or else strengthned with comfort bicause thou doest not forsake them at the last which haue their hope in thée Surely faithful friendes are rare such as will bide still by a man in al kind of aduersities thou O Lord thou onely art most faithfull in all things there is none like vnto thée O howe wise was that holy soule which saide My mind is confirmed hath his foundation in Christ. If it went so well with me worldely feare shoulde not so soone trouble me nor the darts of words moue me But who can foresée all things who can beware of euils that come after Nowe if things fore séene do yet oftentimes hurt one how much more gréeuously will things neuer thought on come néere vnto the heart But why haue I not better looked vnto my selfe siely wretch Or why haue I beléeued other men so soone Howbeit we are men and that frayle brittle though we be iudged called angels of many And whome shalt I beleeue Lord Whom but thée which art the selfe truth and neuer deceyuest nor canst be dececeyued For in déede all men are but liers weake vnstable fraile most of all in words so that it ought not forthwith to be beléeued rashly whatsoeuer pretendeth a colour shew of truth wherby it hapneth that thou wisely hast premonished to take héede of men that euery one of a mans houshold are his enimies and that we must not beléeue them that saye Here he is or there he is I am taught to my cost I praye God I be made the more warye therby not the more foolish Be wary saith one be wary and kéepe it close to your selfe that I tell you Afterward when I helde my tong and thought that the same was counsel he on the other side coulde not kéepe silence in that which he bade no words to be made off but forth with betraying both me himselfe went his wayes From such counterfaites vnwary persons deliuer me O Lord that I neuer fal into their hands or commit such follies Minister true and stedfast sayings vnto my mouth and put far from me a wyly and deceitfull tong For I ought altogither to beware that I do not the same to another man which I woulde not haue done vnto my selfe How good how quiet a thing is it to saye nothing of others and not to beléeue all things without any respect or readily to speak much and to vtter or open himselfe but to few alwayes to séeke for thée that knowest the minds not to be caried about with blast of wordes but to desire that all inwarde and outwarde things may be done according to thy pleasure and commaundement How safe is it to the kéeping still of the fauor of God to flie worldly brauery not to coueth those things which with their gay shewe are had in admiration but rather to folowe those things with all diligence which doe bring amendement of life zeale of godlinesse How many hath vertue known ouer hastily praised done hurt vnto Again how many hath so the same done good to being kept in silēce in this fraile life which is said to be nothing but tēptacion warfare Of putting thy trust in God if thou be assayled with the darts of euill tongues The Li. Chapter LORDE SOnne shewe thy selfe constant haue thy hope set in me For what are wordes but wordes which flying through the ayre doe not hurt a stone if thou bée guiltie or sinfull sée thou be willing to correct thy self If thou be guiltie of no sin endeuor to beare paciently slaūderous reports for Gods sake and at the leastwise beare words sometymes though thou canst not yet abyde the sharpenesse of strypes And why doé so small things mooue thy minde disquieted it but bicause thou art as yet carnall hast greater regarde of men then thou oughtest to haue For bicause thou fearest to be dispised thou wilt not be reprooued for thy faultes séekest for starting holes of excuses But looke somewhat narrowly vpon thy selfe and thou shalt well perceiue that the worlde is yet alyue in thée a vaine loue to please men For when thou refusest to be bored and shamed for thy faults thereby it is plaine
that thou neyther art modest truely nor the world truely deade vnto thée or thou to the worlde But giue eare to my words and thou shalt not passe vppon the wordes euen often thousand men Loe if all thinges were spoken against thée that coulde be imagined most maliciously what hurt should they doe thée if thou wouldest let them be borne paciently wouldest not way them any more then a straw vnder thy féete Coulde they take so much as one heare from thee But he that is of a base courage hath not god before his eies that same is soone moued with a taunt or yl report But he that putteth his trust in me dependeth not vpon his owne iudgement the same is voyde of worldly feare I am the iudge and knower of al secrets I know after what sort the thing was done I know both him that hath done the iniury him that hath suffered the wrong done vnto him This matter hath risen of me by my sufferaunce it hapneth that the mindes of many men are disclosed opened I wil iudge both the giltie and giltlesse but first I was minded to search thē both with a secret iudgement Mans testimonie doth oftentimes deceiue my iudgement is full of truth and shal likewise continue neuer to be ouerthrowne And in déede the same is hid for the most part and altogither perceiued of few but it neuer either erreth or can erre though it séeme nothing indifferent or iust vnto fooles Therfore men must flie vnto me in all iudgement neyther aught euery man to vse his own fantasie As for the iust man hée is troubled with no aduersitie of Gods sending or either passeth greatly vpō false reports or gretly reioyceth for the reasonable excuses of other men in his owne behalfe For he that considereth that I am he that searcheth the harts the raynes that I iudge not according to the sight of worldly shew and outwarde apperance For many times in mine eies the thing is found culpable that in the iudgement of men is laudable SERVANT Lord God a iust iudge strong pacient which knowest the frailty corruption of men doe thou become my strength and whole affiance or trust Neither is my conscience sufficiēt for me thou knowest the things vnknowne vnto me and therfore I ought to submit my selfe in al reproofe and to take the same paciently and quietly which thing if I haue not at any time done forgiue me fauorably bestow this benefite vpon me againe that I may hence foorth shewe my selfe more pacient For thy singuler mercy is more profitable to the attaining of pardon then is the opinion of mine owne goodnesse to the defense of my secrete and hid conscience And though I be giltie to my selfe of no sinne yet am I not therefore to be quitte bicause if thy mercy were set a side no man liuing shoulde bée iudged for righteous in thy sight That all greeuous things must be suffered paciently for the lyfe euerlasting The Lij Chapter LORDE SOnne be not eyther brought low with trauailes which thou hast taken in hand for my sake or so greatly discouraged with aduersities but that my pormise may strengthen and comfort thée in all chaunces which am apt yneugh to restore large rewards Thou shalt not labor long in this life nor shalt alwaies be vexed with sorrowes Tarie my leysure a whyle and thou shalt sée a spéedie ende of euils the time shall come when al labor and turmoile shal ceasse It is but trifling and short what soeuer hath an end in time Wherfore go forward as thou hast begon labor faithfully in my vineyard I will be thy reward Write reade sing sigh hold thy peace pray beare out aduersitie like a mā The life euerlasting is worthy al these yea and greater fights Peace shall come vppon thée one daye which is knowne vnto the Lord and it shal not then be the day or night of this time that we liue in but euerlasting light infinit brightnesse firme peace safe rest ease Then shalt thou not thus say Would God I were delyuered from the body of this death Nor yet shalt thou cry thus Alack poore soule that must dwell in thys lyfe so long For both death shal be throwne downe headlong there and there shall be health that shall neuer die no anguishe but blessed ioy swéete and honest company O that thou hadst seene the perpetual crownes of the saints in heauē and with how great glory they now also triumph and reioyce which being once despised of this world were thought then euen vnworthy of their liues Surely thou wouldest forthwith cast thy selfe downe to the grounde and haddest liesser euen to obay all men then to beare rule ouer but one man neither wouldest thou couet the merie daies of this life but rather wouldest reioyce to be pressed with aduersitie for Gods sake and wouldest count it for very great gaine to be had in no maner of regard at al among men Now if these things did like thée and were suffered to sincke soin what déepely into thy minde thou shouldest not dare so much as once to complaine Nay all painefull thinges must be borne for euerlasting life I tel you For either to attaine or to léese the kingdom of heauen is a matter of great importance Lift vp thine eies into heauen beholde where all my faints be present with me who suffred sharpe battaile in thys life Now they reioyce now they take cōfort now they are safe now they take their rest to abide with me in the kingdome of my father for euer Of the day of euerlastingnesse and the anguishes or troubles of this life The Liij Chapter SERVANT O Most blessed Mansion of the supernall Citie O most cleare day of euerlastingnesse which no night doth darcken but the hyghest truth doth alwayes spread hir beames vpon O day alwaies ioyful alwaies safe of state neuer to be changed to the cōtrary O would to God that that day had once shined ouer vs and all these mortall thinges were come to an ende No doubt the same doth shine bright vnto the saintes wyth continuall cléerenesse but yet a farre off as it were in a glasse bicause they are yet but traueilers vpon the earth The Citizens of heauen doe knowe how ioyfull those thinges bée The banished children of Eue doe sighe for that this day of this time both short wicked and full of sorrowes and anguishes is so bytter and so replenished with troubles in which man is defiled with so many sins is entrapped or entangled with so many euils is vexed with so many feares is occupied with so many carkes cares is diuersly drawen with so many curiosities is inwrapped with so many vanities is compassed about with so many errors is worne out with so many labors is thrust downe with so many temptacions is weakened with so many delicates dainties is tormented with so great pouerty