doe that which he commaundeth So in fulfilling of the commauÌ„dements of God â—hou mayest make full accompte that he will gyue him selfe vnto thee to the ende â—hat by thine enioying of him thou maiest â—lwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer â—hee from all thy temptations saying by â—he mouth of SalomoÌ„ That he is the shild â—f them that put their trust in him Dauid â—ut his truste in God and he was holpen Happie is he that putteth his trust in God and feareth nothing the malice of men Happie is he that had no feare in his mynde neyther fell from his hope at all Happie is he whose strength is God hym â—elfe for in the tyme of tribulation his â—ope shall not be vayne Ecclesiasticus â—aith coÌ„sider o ye mortall men and knowe 〈◊〉 for certaine that neuer any trusted in â—ur Lorde and was confounded nor perseuered in his commaundemeÌ„tes and was forsaken The sicke man hath good cause to trust â—n that Phisition for his health that cureth â—ll disseases Our Lord saith the Prophet is he which healeth all thy sickenes and saueth thy lyfe from death He is neare vnto all those that call vpon hym AS GOD DOTH IN GOODnes exceede all other thinges so ought man to loue hym incomparablie abouâ— all other thinges vvhich yf they haue any iote of goodnes in them they haue it by participation of some peece of gods infinite goodnes CHAP. 6. THOV shalt loue God with all thyne hart with all thy soule and with all thy force sayth our Lord for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must forsake but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world Place thy loue in God onlie with out louing thou canst not lyue And seeing then that thou must needes loue bestowe thy loue there where thou mayest fynde most sweetnes delighte Thou oughtest not to commyt so great an offence against the high maiestie of God as to cople together his deuine loue with the loue of these most base and beggerlie thinges of the world As God doth infinitelie exceede all 〈◊〉 creatures so ought our loue to hym â—â—comparablie exceede the loue of all â—â—her thinges VVho ought to gather the â—â—â—te but he that planted the tree sayth â—â—e Apostle VVho planteth a Vyne and â—â—th not of the fruyte thereof And â—â—om oughtest thou to loue but him that â—â—de thee able to loue In hym alone â—â—ghtest thou to put thy loue of whome â—â—ou receyuedst thy power to loue Fly â—â—e corruption of the world make not thy â—â—rt thrawle to the vanitie thereof Take â—â—e loue of God for thy refuge defence This is the verie mountayne that God â—â—d Lot to saue hym selfe aâ— vnlesse he â—â—â—d be burned vp with the fire of Soâ—â—me So thou O Christian soule flie â—â—om the maledictioÌ„ of this world vnlesse â—â—ou wilt be burned vp in the flame of â—orldlie passions Nothing will so easelie make thee 〈◊〉 despise the vanitie of the world as the â—â—ne of God And because thy harte was â—uer throughlie towched with the fire of â—â—ds loue thereof groweth it that thou art â—llen so in loue and hast so great a sauour 〈◊〉 the corruptible goodes of this vnâ—â—ppie worlde All the troubles and cares â—â—at thou arte vexed with proceede hereâ—â— that thou louest not God as thou â—ughtest to doe O that thou mightest but taste a little of â—â—e sweetenes of gods spirite O how easelie woldest thou then despise that whicâ— thou now settest so much by Thou shoâ—â—â—dest not then haue so many cares for vnâ—â— the seruante of God one care is sufficieâ—â— The nature and propertie of loâ—â— is to haue no care aboute any thing 〈◊〉 that which he loueth That is well â—â—â—fied here in this worldly loue where 〈◊〉 shall often see that some one man for 〈◊〉 obteynynge of that thinge which he â—â—â—nestlie loueth maketh no reckenynge 〈◊〉 eyther goodes honor or fame and ofâ—â—â—tymes hasardeth his lyfe therefore 〈◊〉 He putteth all thinges in adueÌ„ture to haâ—â— his will He forgetteth him selfe and eueâ— other thinge for that whiche he deareâ—â— loueth Now yf this fond loue of thingâ— so little woorth the louinge be of suâ—â— force that it taketh from a man the louâ—â— the care of euerie other thing how muâ—â— more shold the loue of God make hym 〈◊〉 be free from all other care eyther of hyâ— selfe or any thing els These superfluous cares which thoâ— takest and the much caring for thy selfâ— maketh it to appeare playne that thoâ— louest not God at all For yf thou diddeâ—â— loue God the onlie care that thou sholdeâ—â— haue aboute the seruing of hym woldeâ—â— occupie thee that thou sholdest haue 〈◊〉 tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ— â—nto God that they forget them selues â—ll other worldlie thinges so as they were â—eputed of worldlie men to be no better â—hen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to â—ake thyne accompte with God and with thyne owne soule so as yf there were â—ot any other thinge in the world for thee â—o doe besydes Thou oughtest to loue God so as yf it might be possible thou â—oldest forget thy selfe in such sorte as â—â—at thou mightest trulie say as the Apoâ—â—le did I lyue not but Iesus Christ liueth 〈◊〉 me Loue not the thinges of this world â—o as to make them the end of thy loue â—ynce all that thou canst loue in this world â—hou shalt fynde to be much more perâ—ectlie in God then in the worlde If thou â—oest loue any thinge because it is bewtiâ—ull why doest not thou loue God who is â—he fountaine of all bewtie And yf goodâ—es be the thinge that our will is fixed on who is better then God There is none good but God alone in his owne nature substance The goodnes of a creature is so farre forth good as it doth participate with some droppe of that greate Sea of gods infinite goodnes Now yf thou doest so much loue any creature for some shew of goodnes that thou perceyuest therein althoughe there be in deede infinite imperfections in it why doest not thou loue God who is essentiallie good of hym selfe and the perfection of all goodnes The lesse materiall substance that there is in bodies so much lighter they be and so much the better disposed to ascend vpward Therefore yf our soules be laden with the loue of earthlie thinges they shall the lesse be able to ascend vp by charitie to God There is perfect loue where there is no disordinate passion and he that doth perfectlie loue God will nothing esteeme the vanities of the earth THE LOVE OF THY NEIGHbour is so ioyned vnto the loue of God that it is vnpossible
but when thou art before thyne enemyes thou wilt take good heede both what thou speakest and what thou doest lest thou be reprehended therefore to thy shame Thy frendes be a couer to thy sinne and thyne enemyes be a bridle to thy vices with thy frend thou offendest God and with thyne enemye thou doest that which thou oughtest to doe Thine enemye is as it were a clocke for thee to set thy lyfe in an order by Thou receyuest better turnes at thine enemyes hand then thou doest at thy freÌ„ndes It is reason theÌ„ that thou sholdest loue hym honor hym that doth thee so many benefits He maketh thee vertuous wyse discreete and warie Now if the lawe of nature byndeth thee to loue hym that doth thee good it is reason also that thou sholdest loue thyne enemye and be kynde vnto hym If thou doest set by and esteeme a litle stafe or a wande for that it serueth thee to beate of the duste from thy garmentes why wilte not thou esteeme of thyne enemies and set much by them that doe wype away the dust of thy defectes by reprehending thy faultes Assur is the staffe of my fury sayeth God by the mouth of the prophete Isay. God vsed Assur that was enemy to the Israelites as a staffe to beate his people withall that by the persecution of their enemyes they might be both clensed and sanctified Thou must neyther marre nor burne this staffe in the fire Thou must not more esteeme thy goodes then thy soule VVhen our frendes doe extoll vs magnifie vs our enemyes doe humble vs â—nd keepe vs vnder that wee wax not â—roude and insolent VVhen our frendes â—â—y to much makinge of vs doe make vs â—linde our enemyes by persecutinge vs â—oe make vs to receyue our sight agayne Our enemies are to be esteemed and loued of vs for if they were not we sholde be much worse then we be and for the preâ—eruation of vertue it is needefull eyther â—o haue a true frende or a sharpe enemie Our enemies will tell vs true when our frendes dare not for many will not receyue admonition at their frends hands and therefore God sendeth vs enemies because they may tell vs that which our frendes dare not And as much good as â—hyne enemie doth vnto thee so much harme doth he vnto him selfe for he killeth his owne soule and perisheth his conscience wherâ—fore when thou seest him in so euill plighte that did thee so much good thou oughtest to take pitie on him The prophete Dauid sayeth They haue persecuted him whom thou haste persecuted and they haue added sorowe vnto his woundes He doth ioyne one wounde vnto another and add sorow vnto sorow that doth hurte vnto him that he receyueth wronge of thou canst not doe thyne enemie so much harme by any frowarde answere that thou canst gyue him as he did harme vnto him selfe by speaking euill agaynst thee he that hateth his enemie doth in effecte as much as if he sholde goe aboute to bereue a deade man of his lyfe In no one thinge canst thou better shewe thy selfe to be a true christian then in louing thine enemies If thou doest loue him that loueth thee doe not the Infidels as much To loue thyne enemie is the very true propertie of a christian In this doth the gospell of Christ farre exceede all other lawes that be written The malice of thyne enemie is very poyson but yet of poyson is the fine treacle made and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule Thou must put vnto this poyson other things of good substance as to gyue thyne enemies meate when they be hungrie to cloathe them when they be naked to gyue them almes when they be poore and so shalt thou make of this poyson compounded with these other good receytes an holsome medicine to cure all spirituall diseases THE LOVE OF A MAN 's ovvne selfe doth so occupy his vnderstanding that yt taketh avvay cleane the knovvledge of God and of his neighbour and shutteth vnto hym the gate of euerlasting saluation CHAP. 9. GOE out of thine owne country and from thy kinred forsake the dwelling of thy father and thy mother sayed God vnto Abraham the patriarcke Thou must departe from all thy earthly affections leste thou fall in loue with the thinges of this worlde and forget Iesus Christe forsake the loue of these visible thinges for the loue of inuisible and heauenly thinges Thou must plucke vp thyne affections by the roote that they doe not growe vp and spring agayne The ouer louinge of a mans selfe is the cause of all his woe selfe loue peruerteth iudgement it darkeneth the vnderstanding it destroyeth our will and shutteth the gate of saluation it neyther knoweth God nor his neighbour it banisheth away vertue it seeketh after honors and delighteth in the loue of the worlde He that so loueth his lyfe sayeth our Lorde doth loose his lyfe The roote of all iniquitie is selfe loue Esau Saule and Antiochus neuer obteyned pardon of their synnes althoughe that with sorow and teares they sought it at gods hand because that all their sorow was for them selues and their owne harmes losses and not for that they had offended god They sought them selues they sought not god But thou must seeke God in all thyne actions bend thy selfe onlie vnto hym The loue of a mans selfe is like vnto the harte in the bodie of man that commaundeth and ruleth the flesh vaynes and finewes Selfe loue doth guyde and direct a sinner to all mischeefes harmes VVhy doest thou desire honor riches or pleasure but because thou louest thy selfe too much But the little esteemynge of a mans owne selfe maketh hym acceptable both vnto God and man The loue of a mans selfe is like vnto a treason that deserueth both losse of goodes and of lyfe If selfe loue reigne in thee thou mayest well knowe what thou desirest but thou seest not what will doe thee good Thou art blynde and therefore thou deseruest not to be beleeued vnto a passionate mynde there is no credite to be gyuen Neuer take thy will for reason which is an enemie vnto God O how greate a punnishemente is a mans owne will vnto hym selfe If that wolde cease hell wolde soone cease also VVhereupon doth the fire of hell worke but vpon the will of man And if any persecution or trouble afflict thee what is the cause of thyne affliction but thyne owne proper will Of that cometh all thy greefe and all thy torment take away thy will and there will remayne no matter of torment and vntill that be gone thy payne shall neuer cease It is not possible for thee to loue God as thou sholdest doe and not to take away thine owne proper loue There be certayne pretious stones which if they touch some kinde of mettle they loose their vertue and by some other agayne they increase it And loue being a most precious
these earthlie thinges VVhen he depriued his greate frend Iob one whome be loued so well of them at the request of his greate enemy the deuill Open thine eyes and consider how much thou doest abase thy selfe in the vnordinate louing of riches how much thou doest exalt thy selfe agayne by the contemninge of them Take awaye therefore thy loue from these vanities bestowe it onlie vpon Iesus Christ. NO MAN OVGHTE TO BE proude nor to glorie of his earthly possessions vvhich doe further nothinge tovvard the attaynynge of vertue but rather as hurtfull thinges they ovghte to be reiected and abhorred of vs. CHAP. 20. COMPARE not the wisdome of God vnto a pretious stone for all the golde in the world being compared vnto that is but as the small sande And siluer in respect of that shal be accompted but as a peece of clay saith the wise man That is great pouertie whiche the wordl calleth riches Put not thy mynde vpon such vanities but lifte it vp to God alone Abase not thy selfe in subiecting thy will to such vvâ—e thinges God hath created thee to goe vpright and straight because thou shouldest looke vpwarde to heauen and loue heaueÌ„lie thinges And set nought by these thinges of the earth And because God looketh and hath respect to helpe thee to doe thee good therefore hath hâ— placed all thinges that thou haste need◠〈◊〉 vpon the vppermost face of the earth as bread wine meate and all other thinges necessarie for thee because thou mightest finde them redily and easely at what tyme thou haddest neede of theÌ„ But the superfluous things as golde and siluer he hath hiddeÌ„ vnder the earth because thou shouldest not wish for them nor desire them Seeke not therefore after such false ware The prophete sayeth Ye children of men why doe ye loue vanitie and seeke after lying Thou being the sonne of a reasonable man which haste also the vse of reason doe not thou lyue so without all reason as to make these earthlie gooddes the vttermost end of thy trauailles synce thou wast created for to enioye the heauenlie gooddes All that thou louest is vanitie sayth the Prophet and whatsoeuer the world promiseth thee is but lies This golde is but earth and this silke which thou esteemest for so delicate a thinge cometh from the selie woormes and what thinges be more vile then those These be those pretious thinges whiche adorneth thee with this dayntie stuffe thou settest thy selfe out to shew when all this was vpon thy backe wast thou cloathed with any thinge but with pouertie and with vanitie Be not thou proude of any such like cloathinge neyther doe thou vaunt thy selfe of thy riche hangings or other costlie stuffe that thou doest adorne thy house with all for thoughe to thy blynde eyes they seeme to be great riches yet in truth they be none nor for such are they esteemed of men that be wise and of vnderstaÌ„ding These thinges be not they whiche shall make a man riche If thou wilte be riche thou must loue that which is verye true riches in deede These riches can not make a man wyse humble patiente chaste or mercifull they conuerte not anger into meekenes nor make a cruell man piteous nor the enuious man charitable Now if towarde the vertue of the minde they doe further nothing at all but rather as by experience we daylye see doe make men worse in maynteyning vyce and dryuing away vertue what reason is it why thou sholdest so fondly esteeme them for euen as when thou doest norish in thy bosome serpents and scorpions who when they haue well warmed them there will stinge thee and poyson thee for thy labor and do as much as is in them to kil thee So with the heate of thy disordinate desires thou doest norish and augment these riches and delicacie wherein thou lyuest which being fostered with in thy bowels doe after gnaw thy conscience and extinguysh the good spirite with in thee and so put thy saluation in great daunger· This is that which thou hast loued so well O thou blinde man This is that after which thou seekest so fast And this is that which thou consumest thy selfe for Praye vnto God to gyue thee thy right vnderstaÌ„ding to the intent that thou mayest knowe the deceytfulnes of these gooddes which thou louest so well and that thou mayest lyfte vp thy harte to the loue of those thinges in whiche true riches are to be founde MAN BEINGE CREATED TO the image and similitude of God ought onlie to loue hym and not these earthlie riches vvith vvhich in deede he hath no maner of resemblance CHAP. 21. DOE not thou loue the world nor the thinges which be in it sayth Sainte Iohn By the light of naturall reason it is manifest that thou oughtest not to loue any of these earthelie thinges â—or loue is a thinge of that nature price â—hat it cannot be due vnto any thinge but â—hat which is able to render loue backe â—gayne and requite loue for loue which â—s the iust recompence and price thereof â—nd because no vnreasonable creature can â—hus doe therefore must not thou set â—ayne harte and affection vpon any of theÌ„ It is a greate peruerting of order to vsâ— thinges to other endes then they are appoynted and created for Only god is to be loued for hym selfe as that which is the cheefe good of all and as it were the verie centre of thyne harte And his creatures must thow vse in their kyndes to serue hym with all as he hath ordeyned but for that good which thou doest thy selfe take by theÌ„ thou must thaÌ„ke God threreof And vpon hym must thou bestowe all the loue therefore that thou canst vnto whom it only belongeth froÌ„ whome thou onlie receyuedst the fruyte and benefite of those his creatures But yf thou doest loue the creatures them selues not referring the loue thereof vnto God Thou pâ—ruertest the order of nature and art worthelie to be punisshed therefore God created man to his owne image and likenes to the ende that as all other lyuinge creatures of their owne natures doe loue their lyke so he sholde gyue all his loue and affection to God alone and not set his lykinge in these earthlye and transitorie thinges But with riches whâ—â— resemblance or likenes hast thou VVhâ—â— hath thy soule to doe with golde Thoâ— hast to loue God onlie after whose imagâ— thou arte made And not these earthâ—â— creatures All that longe tyme that Iacob haâ— children by Lya and her handmayde 〈◊〉 neuer remembred his returnynge to 〈◊〉 owne countrie agayne for the louers of â—hese temporall gooddes being occupyed â—boute externall thinges doe forget heaueÌ„ which is their true countrie in deede But â—s soone as he had children by Rachell he â—esired to retorne to his natiue countrey â—gayne And so doe all those whiche doe good woorkes desire to comme to glorie â—nd rest in heauen VVhen the king of Egipt was dead
the â—sraelites cried vnto God and they were heard They had cryed lykewyse before his death aswell as they did after but he â—arkened not vnto them The good and the bad doe all crye vnto God but God geueth not eare vnto the wordlie people for that they haue not killed the kinge of Egypte whiche is the loue of worldlie things But yf thow doest kil once the loue of the world by by god will heare thee This is the verie force and true effect of loue to haue the to be such as is the thinge that thou louest Thy soule is like vnto waxe which taketh the forme of that whiche is impressed therein That which the seale doth imprinte in it that shalt thou fynde therein If thou impresse therein the loue of worldlie thinges thou must be worldlie but yf thou place heauenlie thinges therein thou shalt be heauenlie thy selfe If thou puttest thy glasse towarde heauen thou shalt fynde heauen fygured thereiâ— and yf thou turnest it toward the earth thou shalt finde the earth figured therein So shalt thou alwayes takâ— that figure whiche thou wilt applie thy selfe vnto and accordinge to that thingâ— which thou louest shall thy selfe be eitheâ— good or euill Nabuchodonozer when he was in louâ— with the world he went aboute the hilles and the wooddes feedinge on grasse like a beast But retorning agayne vnto God by penance he recouered his former image which he had lost before VVhen God created the sonne and the moone and all his other creatures God sayed that they were all good and approued them for such But when he created man he neyther saide that he was good or bad Yet are not those creatures better then man but lesse worthe theÌ„ man because that for his sake they were all created And why did God say of other creatures that they were all good and saide not so of man that was better then they all God paraysed not man neyther called he hym good or euill because he looked that he sholde so worke with his free will that according to that which he sholde chose hym selfe eyther good or euill he shold haue his denomination callinge If thou doest loue that which iâ— good theÌ„ art thou good And yf thou doest loue that which is euill then arte thou euill So man only because he hath his freâ— eleection to take eyther good or euill God wolde firste see both what he wolde â—â—oose and what he wolde loue before he â—â—olde gyue him any addition of dignitie â—â—d then after gyue him his title accorâ—â—ng to his choyse and this power hath â—ot God gyuen to any other of his earthly â—â—eatures but only to man The Apostle S. Paule speaking of a â—ertayne sorte of men sayeth That they â—â—aunged the glorye of the incorruptible â—od into the likenes of a corruptible man 〈◊〉 birdes fowrefooted beastes and of serâ—entes You may hereby beholde what â—â—pressioÌ„s be made in maÌ„s soule through â—â—e loue of these earthly thinges The proper habitacion of the soule 〈◊〉 heauen where they onelie that be perâ—â—cte must inhabite Our conuersation is 〈◊〉 heauen sayth the Apostle The waye to â—â—e riche is to despise worldlie riches It is â—reate riches not to care for riches VVho 〈◊〉 he that hath much euen he that is conâ—â—nted with a little God commaunded the Israelites that â—â—ere sholde no man take away or enioye â—â—y part of the spoyles of Iherico VVheâ—ein was signified vnto vs that wee shold â—ot couet after the mutable treasures of â—is world which is implied in this word â—herico which signifieth mutabilitie or â—hange But as Iosue did burne and conâ—ume with fier both the towne and all the â—iches thereof so sholde wee that be â—aythfull consume with the hot burnyng â—oue of God all the riches and gooddes of this world which a true faythfull maâ—â— should neuer esteeme or set by And whâ—â— so doth otherwyse shal be put to death aâ— Acham was and committed vnto euerlaâ—stinge damnation therefore EARTHLY RICHES OVGHT TO be despised together vvith the desire oâ— them because they are heauie and doe hynder a man that is clyminge vpâ—â— tovvard heauen CHAP. 22. HE that renounceth not all thaâ— he possesseth in this worlde can not be my disciple sayetâ— our Lord. If thou wilt thereâ—fore be the true disciple of Iesus Christ thou must with thyne harte despyse all the transitorie thinges of thiâ— worlde They which folowed Christ dâ—â—â— forsake asmuch as they could desire which folowed hym not Our wil is so vnsatiablâ— in desiringe that he whiche hath moâ—â— thereof is least satisfied and he that caâ— forsake his will forsaketh all thinges Anâ— by that meanes did Saincte Peter forsaâ—â— as much as Alexander could desire By thy contemnynge of these thinges thou findest thy selfe But in the louing oâ— â—hem thou loosest thy selfe Happie is that â—oule that laboureth in the renouncinge â—f all those thinges that the world so much â—mbraceth Dispise thou corruptible thinâ—es to gayne vncorruptible Golde and siluer are not a loade for â—an but a burthen for beastes There is no â—east that carieth a greater loade then he â—ay well beare but the louer of riches â—arieth asmuch as may be layed by any â—eane vpon him Lighten thy burthen â—ast of these false honours from thee and â—hou shalt afterwarde goe with the more â—ase VVhy wilt thou goe so heauelie ladeÌ„â—heÌ„ thou mayest haue helpe of the poore â—an to carrie parte of thy burthen for â—hee Thou mayest goe best when thou art â—nladen And wrestle best when thou art â—aked when thou doest wrestle with the â—iuell naked thou wilt easelie ouercome â—ym but yf thou haue thy clothes vpon â—hy backe for hym to take holde on thou â—ayest easelie be ouerthroweÌ„ Iesus Christ â—ought naked vpon the crosse for thee â—nd yf thou wilt folow hym thou must â—idde from thine hart all loue of temporal â—hinges Ioseph being tempted in Egipt fled â—waye and left his clothes in the handes â—f his persecutor and after he had disâ—hardged hym selfe and cast his outward â—ooddes away he became a greate lorde â—nd ruler in Egipt They that contemne â—iches shald receyue therefore agayne an hundreth tymes as much saith our Lorde There is nothing greate in this worlde but that harte which contemneth greatâ— thinges VVho is poore he that appeareth riche and he that most hath enioyeth leasâ— libertie and with lesse ease doth lifte vp his harte to God Crates the ThebaÌ„ Philosopher despised riches because it hindred his studyinge in Philosophie and doest not thou thinke that they will hynder thee more towarde the gettinge of heauen It is hard for thee to carrie a greate burthen on thy backe although thou walke on the eueÌ„ grounde How much more hard is it for thee then to clyme vp to heauen being laden VVhat busines so euer thou doest goe aboute in this worlde thou wilt as much as thou canst put from thee all such cares that shold hynder thee therein and yet in
for thee to loue the one and to hate the other And therefore it is a most sure thinge that he vvhiche loueth not his neighbour is condemned to perpetuall payne of hell CHAP. 7. THOV shalt loue thy neighbour as thy selfe saith god The honest loue of thy neighbour is so ioyned vnto the loue of God that with the vearie same loue that thou louest God thou maiest loue thy neighbour also They proceed both out of one roote and the loue of God and of our neighbour be vnseperable with the same habituall charitie that thou louest God thou louest thy neighbour The Apostle sayth he that loueth his neighbour fulfilleth the law Thou caÌ„st not deuide thy selfe from thy neighbour but that thou must withall deuide thy selfe from God also All the lines that be made from the vttermost parte of a circle vnto the Center which is the middle poynte must needes ioyne together in the Center And the further that any of those lynes is drawen from the Center the further doth it goe froÌ„ the other lynes and the further that one lyne is drawen from an other the further doth it goe from the Center Thou canst not by any meanes seperate thy selfe from thy neighbour eyther by louing of him little or by hating of him but that thou must seperate thy selfe â—lso from God thou must needes feele somewhat of thy neighbours harmes and â—eare a parte with him in all his afflictions Iob neuer tare his garments nor gaue â—ny signification of sorowe for the losse of his goodes and substance but onely when worde was brought him of the death of his children But many feele more greefe of the losse of their temporall substance â—hen of any harme that happeneth to any of their neighbours were it neuer so great Let it not greeue thee to loose these corruptible goodes which God doth suffer ofte to be taken from thee for thyne owne greater good and benefite but let thy neighbours harmes pearce thyne hart and let his hurt be thyne VVhen God created the worlde of all such thinges as he made therein he created of euerie sort of the thinges that he made many as trees plantes beastes all other liuinge creatures which sholde multiplie and increase euerie one of them in their kyndes yet made he but one man and one woman of which all the rest of the men in the world shold discend to the end that when they sholde see how that they were all discended from one they might be prouoked thereby one to loue another with more earnest affection and good will God praysed the first day that he created and all that he made in it but not the secoÌ„d day vnto the which he gaue no prayse at al neither called he it good as he did all the other beside that The cause whereof was for that it was the first day that did seperate and deuyde it selfe from the vnitie whiche seperation God abhorreth and therefore had that day amongest all the residue no prayse at all Make thou no partes nor diuisions lest thou be greeuouslie punnished therefore at gods hande let it not seeme any hard thinge vnto thee to loue thy neighbour for although to some folkes at some tymes it seemeth so yet yf thou consider it well it had bene a much more hard precept for thee to haue kept yf God shold haue coÌ„maunded thee to hate hym For to loue doth agree with our nature but to hate is cleane contrarie vnto it God commaundeth vs alwayes such thinges as our natures be most prone vnto and asmuch against the nature of man it is for to hate one another as it is against the nature of water to ascend vpward And albeit that by the meanes of thy corrupted minde it might seeme vnto thee some pleasure for to hate thy neighbour yet can it not seeme any pleasure to thee at all to burne therefore for euer in hell fire Choose therefore which of the two thou likest best for if thou hatest thy neyghbour thou shalt surelie therefore be condemned to hell fire Vnhappie is he that had rather burne then loue for yf he had loued charitablie his neighbour he had not bene burned in hell at all An euill choyse makest thou if thou haddest rather be damned then loue thy neighbour Remember that to loue thy neighbour is commaunded thee by God hym selfe and it is also conformable to reason and to the lawe of nature Loue thou therefore thy neighbour althoughe he loue not thee but persecute thee and then shalt thou be the vearie childe of God And yf that thou be his childe thou shalt be also felow heyre with hym of the celestiall kingdome where thou shalt rest in peace with him for euer FOR THE RARE AND greate spirituall profittes that are gotten by louinge of our enemies euerie good christian ought vvith all his harte to loue them especially for that it is the proper qualitie of Christian perfection CHAP. 8. LOVE your enemyes and doe well to them that hate you sayth our lord that you may be the very children of your father which is in heaueÌ„ The childreÌ„ of Princes greate meÌ„ are alwayes brought vp vnder maisters which may teach them and reprehend such faults as they fynde in them There is no better Scholemaister then an enemy which gyueth diligent attendance vpon thee and obserueth thy lyfe and as soone as he can fynde any faulte in thee thou shalt be sure to heare of yt If thou wilt be vigilant aboute thy lyfe pray vnto god to gyue thee some enemye for that will make thee best to looke aboute thee and to haue due regarde to thy lyfe and conuersation And yf thou doest get such a one what hast thou els of hym but a maister that will well looke vnto thee and haue diligent watch ouer thee to whome thou shalt neede to gyue no fee in recompence of his paynes and trauayll had aboute thee Other men seeke them out maisters with care and some expence withall and yet haue much a doe to fynde them out and thou hast gotten thee one without any trouble at all which shall cost thee neuer a penny And yf thou wilt be the childe of the king of glorie it behoueth that thou be brought vp vnder some good maister who may teache thee to lyue well and to haue care ouer thy selfe Before thyne enemye thou wilt take good heede what thou sayest for thou knowest well yf thou doest commyt any error he will murmure against thee for yt thou wilt also beware how thou liuest for if thou doest any euill thou shalt be sure to haue it soone published abrode If thou goest but a little out of the way thou shalt be quickelie repreheÌ„ded for yt All these good turnes doest thou get at thyne enemyes hande VVhen thou liuest amongest thy freÌ„des thou art bolde to speake to doe at thy pleasure what thou thinkest best whereby thou doest often offend god and takest much occasion of sinfull liuing
three disciples he made â—hem goe vp from the valley to the toppe â—f the mounte Thabour where they saw â—ym transfigured VVhen thou wilt likewise ascend to â—e deepe knowledge and contemplation of God thou must despise with all thyne harte the lowe basenes of this worlde VVITH THE VVINGES OF meditation and contemplation a man ought to lifte vp his harte to loue the infinite goodnes of God for perfection consisteth in loue and not in contemplation CHAP. 16. IN my meditation is thâ— fire kindeled sayth the Prophet Dauid For to kyndle the fire of gods loue in thy will and to haue the moâ—â— perfect knowledge of God meditation and Contemplation be both most necessarie Betwixt both which there is no other difference but that meditation is an exercise more paynefull difficulâ— in the matters perteynynge to God And contemplation is more easie and sweeâ— to them that haue had the exercise thereof But neyther in the one nor in the otheâ— of them consisteth our perfection but iâ— the loue of God onlie Contemplation iâ— the worke of our vnderstanding and a waâ— and a meane vnto our perfection but iâ— lifting vp our will vnto God by vnitinâ— our will vnto his will and by pure louinâ— of hym consisteth our perfection The sweetenes of our delighte is not in contemplation but in hartie louing The vnderstanding doth not gyue sustenance vnto our soule but onlie prepareth the meate that our soule is fedde withall But â—he vnderstanding and the will together â—oe minister foode to the soule there is no â—leasant taste nor sauour in preparing that â—hich must be eaten but in eating of that â—hich is prepared Seeinge that the obiect of our will or â—hat thing which our will doth tend vnto 〈◊〉 alwayes that which is good so that noâ—hinge can be beloued but that which is â—ood or els taken for good vnder the coâ—â—r of some thinge that is good If then â—ur vnderstanding doth shew forth and â—emonstrate vnto our will the bottomles 〈◊〉 of gods infinite goodnes that will â—olde appeare to be but vearie colde â—hich wold not straight wayes burne like â—â—to another phenix with the loue of God â—hen by coÌ„templation the bright beames 〈◊〉 the sonne of Iustice shold shine in vpoÌ„ 〈◊〉 Let the winges of good and deuowte â—editation blowe the fire of earnest loue 〈◊〉 thine harte that thou mayest be renued 〈◊〉 the flame of that fire as the phenix is â—â—d thereby acknowledginge thy selfe for 〈◊〉 better then ashes and woormes meate â—eaue whollie vnto God and loue hym â—â—d to his infinite goodnes referre thy â—â—â—fe by yelding thy will vnto his almighâ—â—e will and pleasure If thou wilt haue the sweetnes of prayer and be comforted and refreshed therein by contemplation then must thou lifte vp thy will wholie vnto God that thou mayest thereby get the full fruyte of thy contemplation Some are exercised onely in the intellectuall parte and not in the affectuall parte of their will and their end is not to be kindled with the loue of God but onely to haue a curious knowledge of God by meanes whereof they be still thinking how our Lorde was borne how he lyued how he suffred and how he rose agaynâ— and other such lyke thinges of him supposing the contemplatiue lyfe to consisâ—â— onely in that but they are farre from thâ— true contemplatiue lyfe in deede if they fix their felicitie in the knowledge and pure speculation of such misteries for thâ— true contemplation must be fastened anâ— grounded in the moste effectuall and burâ—ning loue of God vnto which thou muâ—â— ioyne and vnite thyne owne will and affection so as all the imperfection of thinâ— owne mortification may be made perfect and pure through him and his loue All thyne exercises and thyne actions must be ordeyned for the true loue oâ— God and not to get the knowledge oâ— God making that the onely ende of all thy labor If thou haste gotten any knowledge of God thou must not stay there but thoâ— must proceede on therewithall to gâ— â—â—ereby the loue of God The contemplatiue persons because â—hey knowe the secretes of God as those â—hat enter into his priuye chamber are â—alled his frendes as the holy Apostles â—ere vnto whom our Lorde sayed I doe â—â—all you my frendes because I haue declaâ—ed vnto you all those thinges which I â—aue hearde of my Father But those that â—re exercised in the actiue lyfe are called â—is seruantes Contemplation is the beginning of â—lory whereby a man firste beginneth to â—nowe God and him selfe which being once gotten he falleth out of loue with this world and thereby getteh great force towarde the seruing of God HE THAT VVILL LYVE vvith Christ must first die to the vvorld the flesh and his ovvne disordinate appetites and desires CHAP. 17. FOR thy loue are wee mortified all day sayth the Prophet speaking vnto God Happy is that soule whose lyfe is Iesus Christ. To die to Christ is gaine but he must first die to hym selfe that will liue vnto Iesus Christ whilest thou liuest in this flesh thou must die to the worlde to the end that after thy death thou mayest lyue for euer with Christ. Thou shalt be quyet within if thou goest not wandering too farre abrode He that to feruentlie foloweth outwarde thinges must needes wax colde in the inward things which tend toward the loue of God Sara beinge so olde a woman that all fleshlie appetites were deade in her yet brought forth Isacke that was the ioye and the gladnes of his father And yf all thy disordinate appetites and the desires of this world be not deade in thee thou shalt â—euer obteyne the true ioy of the spirite â—or after that Sara was full mortified in â—â—esh shee brought forth the sonne of the â—pirite Christ died to the end that they which â—iue might not liue vnto them selues but â—nto hym that died for them and rose â—gayne Abraham receyued not the circumâ—ision vntill his goinge out of his owne â—ountrey I lyue sayth the Apostle but â—ot I it is Christ that liueth in me VVhen â—erode was deade Christ returned from â—gypte to Israell agayne vntill that you be â—ortified Christ will not come vnto the â—oule And to the end that Christ may enter â—nto your soules it is necessarie first that â—â—nne be deade in you that the outward â—an may lyue the inwarde man must be mortified If thou doest kill Herode Iesus Christ will come to thee The Apostle â—ayth you be dead and your lyfe is layed â—p with Christ. Thou diest when thou â—orsakest to be such as thou wast If wee â—oe liue to the spirite let vs walke accorâ—ing to the spirite sayth the Apostle And â—f you liue according to the flesh you shall â—ie and yf you will lyue according to the â—pirite you must mortifie the workes of â—he flesh saith the same Apostle in another â—lace Saul did put agag in prison when God â—oÌ„maunded hym
feare of God liuinge amongest so manie daungers as the Apostle maketh mention of in his Epistle to the Corithians VVEE MVST BE OBEDIENT vnto the commaundementes of God vvithout any greate seekinge to knovve the causes of them vvee must also be content to yeld our obedience to our superiours althoughe they be in diuers respectes inferior vnto vs folovvinge the example of our Sauiour vvho vvas obedient for vs vnto the death CHAP. 30. VVho is this vnto whom both sea and wyndes be obediente Sayed certayne saylers that talked of Iesus Christ. Here art thou taught â—o be obedient vnto him vnto whom the â—nsensible creatures be obediente It is maruayle that man sholde not willinglie obeye him whom the seas and wyndes obey The greatest signe of true mortification is obedience the greatest despisinge of the world is this to be ready for Christ â—o forsake wholly thyne owne will it is the beste thinge that thou canst gyue vnto him Thou must not thinke much to be subâ—ecte vnto any body that is set oâ—eâ— thee for the loue of Christ seeing it is written of him selfe That he was subiect vnto Ioseph and to his Mother Thinke not the yoke of obedience to be any greate burthen when the Sonne of God him selfe was obediente vnto death If thou doest but consider how much more mightie Christ was then they vnto whom he did obey thou wilt not thinke it an hard thing for thee to obey them that be meaner then thy selfe But because thou thinkest not of these things therfore thou arte greeued to be obedient vnto one that knoweth lesse then thy selfe yet in deede it is nothinge for thee being but a man to obey another man for gods sake when God hym selfe became obedient vnto man for thy sake If it seeme a sharpe thing vnto thee to obey him that is appoynted ruler ouer thee yet the loue of God will conuerte all that sharpenes into sweetenes If thou doest but annoynte the hooke of the dore with a litle oyle when 〈◊〉 maketh a noyse in the opening and shutting it wolde goe easely and make no noyse at all and iâ— thou doest murmure and grudge agaynst thy gouernor annoynte thyne harte with the holy Oyle of Gods loue and thou wilâ— be well contented in silence and with all sweetnes of spirite to doe all that shall be commaunded thee God sayeth to his holy Prelates He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sente me So as the prelate is here in Gods place and that which he commaundeth thee God commaundeth thee also if it be not repugnant vnto Gods lawe thou must reâ—erence God in him and although that â—he person be many tymes bad yet is his office and calling holy Dauid honored Saule because he was â—is king and gouernor although he knew â—im to be noughte and reiected of God God strake the harte of Dauid with some â—ompunction when he had done no more â—ut cut a peece of his garment away How 〈◊〉 it lyke that they shall escape the chaseâ—â—sement of God that doe rente all their â—ulers garmentes in peeces by their open murmuring and repining at them when â—hey be as Saule was sinners Recommend â—â—y ruler vnto God and obey him simply â—â—th it which he shall commaunde thee The obedience of AbrahaÌ„ is coÌ„mended â—n scripture because when God promysed â—ym that many people sholde discend â—rom his sonne Isaacke yet he coÌ„maunded â—im to offer him vppe to him in sacrifice â—ontrarie to his former promise Abraham â—ight haue tolde hym that he colde not â—ulfill his commaundement because it was â—ontrarie to that which he had tolde hym â—efore but he helde his peace and was â—bedient referringe all to gods prouideÌ„ce â—or the good obedient person a thoughe that which his superiors commaundeth doe seeme vnto him to be but some fonde thing yet if it imply no sinne in it he must with silence obey thereunto subduing hiâ— owne intelligence and makinge it agreeable vnto his superiours Thou must not be iudge vnto thy gouernour nor take on thee to know the cause of that which is commaunded thee for God liketh better to haue humble obeyers in his house then busie inquirers Be thou no curious disputer of that which shal be commaunded thee The begynninge of all our miserie was Euaes curious disputinge aboute the commaundement of God her supreme gouernour The deuill reasoned this with her why did God commaunde thee that thou sholdest not eate of the tree of lyfe If shee had bene a good obedient person shee wolde strayght wayes haue made answere I knowe well it is commaunded mee that I shold not eate of it and to mee it apperteyneth not to knowe the cause thereof it is my duetie to obey hym since he is my God and my creator and it sufficeth mee that am but a subiect to knowe onely that it is the will of my superiouâ— But when Eua went aboute to dispute the matter at large she vtterly vndid her selfe It is a subiects parte to obey and not to dispute and argue the cause why Hold thy peace and obey gyue no answere 〈◊〉 thy aduersarie that asketh thee whie for if thou doest thou wilte be soone ouercome Let thy will be all one with thy superiours will for thoughe the man that coÌ„maundeth thee be but of meane goodnes and capacitie yet the thinge that he coÌ„maundeth being with good will obeyed on thy behalfe shall throughe thy obedience be cause of much profit and merite vnto thee And yf thou be obedieÌ„t it wil be greate cause of thy quyetnes also Take away thyne owne will that is a burthen and a trouble vnto thee and resigne it inâ—o thy rulers hande and thou shalte be well â—eased thereby It is a greate quietnes to haue charge of nothinge The religious men haue an â—appie lyfe when the inferiors doe lay all the burthen of their bodely cares vpon â—heir superiors backes that they may the whyle gyue them selues more freely to the seruice of God and the workes of the spiâ—ite But the prelates them selues that haue â—he charge in their hande can not inioye â—he lyke prerogatiue and benefite They â—hat wholly addicte them selues to the worlde vnderstand not what this meaneth neyther doe they taste anye thinge what sweetenes there is in humble obedience They that haue not tasted what pleasure it is to be obedient for Christes sake doe loue to be superiors them selues and doe flye away from all quyetnes of spirite and fondlie doe thinke that they shall finde quyetnes in the myddest of all their cares and busines The obedient persons be they onely which doe enioye the libertie and freedome of the spirite and celestiall consolation Many doe choose out places of consolation accordinge to their owne willes supposing to finde comfort and contentement there but there they haue founde cleane contrarie and haue bene much discomforted and other good obedient persons doe willingly goe to places voyde
â—HE CONTEMPTE OF THE VVORLD AND THE VAnitie thereof written by the reuerent F. Diego de Stella of the order of S. Fr. deuided into three bookes And of late translated out of Italian into Englishe vvith conuenient tables in the end of the booke In nomme Iesu omne genu flectatur Philip. 3 Anno domini 158â— O maiestas domini quantuÌ„ inclinaris Cum Deus ex femina oriri dignaris NuÌ„quid in palacâ—s rex coeli locaris Non sed in praesepio breui reclinaris Iesus qui angelico coetu veneratur Vestibus purpureis natus non ornatur Sed in satis vilibus pannis inclinatur Sicque mundi gloriaÌ„ pauper detestatur TO MY DEARE AND LOVINGE countreywomen and sisters in Christ assembled together to serue God vnder the holie order of S. Briget in the towne of Rone in Fraunce THis discourse treating of the vanitie and contempte of the vvorlde after I had perused and in myne ovvne opinion conceyued a speciall liking thereof I fell into some desire vvith my selfe to haue it made common to certaine of my freindes and vvelvvillers such as I vvist vvell vvold like of the argument and vvold be delighted to see it vvell coÌ„ningly handeled And because I cold not haue the effect of my desire nor they the fruite of that good I vvished them except it vvere made coÌ„municable by some mans trauayle and industrie in reducing it out of the spannishe or Italian language vvherein it vvas first vvritten into our vulgare mother tongue I thought good since I vvanted not goodvvill and therto had store of good leysure beinge at that tyme secluded from all companye rather then to leaue so good a vvorke vndoone that might tend to the benefite of many to aduenture vvhat I cold doe my selfe therein and by myne ovvne experience to make triall vvhat a meane diligeÌ„ce vvas able to doe eueÌ„ in the most vnusuall exercises vvhereinto vvhen I vvas entred being daylie dravven vvith desire to see so good a vvorke at an end continually entised forvvard vvith the svveetenes of the vvorke soundnes of the matter and the good handelinge thereof I founde no greate difficultie in the attempt but passed throughe the same in a moch shorter time then I supposed it possible for mee at the first to haue done Thus loue maketh labor light and harde thinges are made easie by delighte yea euen the vearie thing it selfe that this booke intreateth of vvhich to vs vvordly men is of all others the most hard as that vvhich our corrupted nature most misliketh abhorreth is made by loue not onely easie but most pleasant and delectable VVee see daylie hovv the vvicked and vngodlie leaue no mischeefe vndone vvhat daunger so euer they incurre in the doing thereof to haue their pleasure and satisfie their desire vvhich is caused onely by the peruerse loue and levvde affection ouer firmelie fixed vpon the thinges that they fansie and desire It seemeth that loue alone is the directer guyde of all our actions eyther good or euill so as the vvell or euill orderinge thereof doth make vs eyther good or euill Nothing then can be more conuenient for vs â—hen to haue a good order and methode proposed vvhat is meete to be beloued and folovved and vvhat is meete to be detested eschevved This â—ath bene the teachinge of almightie God hym â—elfe from the begynnynge of the vvorlde It vvas â—he first lesson that hee taughte our father Adam 〈◊〉 Paradise vvhen hee gaue hym order vvhat â—e sholde take and vvhat hee sholde refuse Both â—he lavve the prophets tended to no other end â—ut to instruct the people vvhat they shold loue â—lovve and vvhat they shold hate and auoyde Our Sauiour Christ hym selfe comminge in â—â—she to redeeme mankinde preached no other â—octrine to the vvorld but this His holy Apostles â—â—d teachers sithence haue trauayled aboute no â—â—â—er thinge The scope of all that hath bene â—â—ther vvell taughte or vvritten in the vvorlde â—â—till this day hath bene to no other effect but â—â—â—ly to instructe vs aright vvhat vvee haue to â—â—vve and vvhat to flie and to prescribe vs orâ—â—â—lie meanes vvhich vvay vve shold doe it best Amongest those that haue labored in this â—â—d busines and haue bestovved their trauaills â—â—framyng and coÌ„pilinge some necessarie vvorke â—â—hich mighte aptlie teach the vvaye to lyue â—â—ell and to rectefie the mynde of man in the â—â—fect and true loue of God and contempt of the â—â—orld vvhich be as it vvere tvvo inseperable coÌ„â—â—ions and haue their connection alvvayes together so as vvee can not loue God but if vvâ— contemne the vvorld nor contemne the vvorld 〈◊〉 vvee ought if vvee loue not God Amongest 〈◊〉 I say that haue taken paynes in gods Church 〈◊〉 teach the readie vvay to a good lyfe none hatâ— in my small iudgemeÌ„t more happelie atchieued that vvhich hee hath gone aboute then the authâ—â— of this booke vvho leadinge a most religious anâ— contemplatiue lyfe hym selfe hath by due obserâ—uation and diligent labor chosen out so manâ— good rules preceptes for that purpose hatâ— as aptlie applied them and in so good order digested them so bevvtefyinge them vvith apt simâ—â—litudes and sentences of holie scripture to maâ—â— them asvvell hâ—dthfull as gratefull that heard 〈◊〉 vvere I thinke any vvhere to finde a vvorkeâ— better fruite and more likelie to profit the reâ—â—der And as it is novve made familier to othâ—â— christian nations abrode and vvell receyued 〈◊〉 theÌ„ so can I not thinke but that it shall be asvvâ— vvellcome to you vvhen you are once made aâ—â—quaynted therevvith but if the habite that 〈◊〉 cometh clothed in doth seeme ouer rude hoâ—â— for so good a guest remember I pray you firâ—â— from vvhome it cometh and at vvhose handes hath receyued this simple aray next to vvhoâ— it goeth that is to them that haue vvholie both 〈◊〉 acte and vvill vtterlie cast of the desire 〈◊〉 â—vorldlie conuersation so as to you the difference 〈◊〉 not greate betvvixt a kendall coate and a purâ—e Roabe the substance not the shevve is that â—vhich you desire Lastlie the booke it selfe is such as asketh 〈◊〉 outvvarde settinge out nor glorious shevv of â—vordes the vvhole argument thereof entreaâ—ge of nothing els but onely of the conteÌ„pt of the â—vorld and the vanitie thereof so as it vvere neiâ—â—er agreeable vvith the matter nor conuenient 〈◊〉 the persons to come either richelie arrayed or â—y better then meanelie appareled If the letter selfe be trulie expressed and the authors minde â—â—thfullie delyuered I haue that I sought for â—â—s it that vvhich I trauayled to doe both for 〈◊〉 ovvne honestie and the readers satisfaction â—â—vv vvell I haue fulfilled it let the learned â—â—der be Iudge vnto vvhose examination and â—â—sure I referre it My trauayle herein I haue â—ore others dedicated vnto you for that I â—â—ughte it a meete vvorke for you and the arâ—â—ment thereof so vvell agreeing vvith your proâ—â—ion VVherein if you fynde any
it most of all The true peace of harte is neuer obteyned by the louers of this world Loue God and thou shalt haue lyfe Deny thy selfe and thou shalt haue the true peace But who is he that getteth perfect peace in deede He that is humble and lowlie of harte Purge thyne harte from all malice and thou shalte haue the true and happie peace Learne to conquer thy selfe in euerie thinge thou shalt haue the inward peace of the mynde Breake of thy disordinate appetites take away thy vayne desires and dryue from thee the vnsatiable loue of the world then shalte thou lyue at peace and quyetnes No man shall then trouble the nothinge shall molest the but thou shalt enioye the sweetenes of spirite find euen Paradice here vpoÌ„ the earth Nothinge can happen vnto a iust man that may gyue hym any perturbatioÌ„ Thine owne proper passions be they that make warre agaynste thee And when thine enemyes be within thee why coÌ„pleinest thou of those that are without thee A greate Lorde is he that can coÌ„maunde hym selfe The dominioÌ„ of our owne will is of wonderfull power effect may doe more theÌ„ all the kings Emperours of the earth who can by no meanes make their enemyes their frendes as your will can doe being disposed therevnto in subiectinge our vnrulie appetites vnto the sweete rule of reason The vearie cause why iniuries â—duersities and all kynde of other tribuâ—atioÌ„s annoy thee so much is because thou â—oest seeke how to flie awaye from them to escape them Thou proclaymest open â—arre against them accoÌ„ptest theim for â—hy enemyes whiche causeth them to â—orke the al thee displeasure they can But â—f thou faule in league with them and â—egynnest once to loue them they that â—efore did gyue thee muche trouble will â—fter gyue thee as much comforte Sainte Andrew reioyced in his Crosse that glorious father Sainte FraÌ„cis called â—nfirmities his sisters whereby we may see â—ow these and other holye men reioyced â—n those tribulations which doe so muche â—ffeÌ„d thee They loued that which thou so â—uch hatest And doe thou loue that which â—hey loued synce it lyeth in thy power â—hou shalt theÌ„ find coÌ„fort in thy tribulatioÌ„s â—s they did If in suffering tribulatioÌ„s thou â—indest the payne greuous vnto the compleine not of theÌ„ that persequute thee but â—ather of thy selfe who hauing free libertie â—n the to loue persequutioÌ„ wilt not loue it Thou must conforme thy selfe to Iesus Christ and loue his Crosse and Passion Resigne thy selfe wholie to hym and loue that wihche he loueth and then shalt thou finde coÌ„forte sweetenes in those thinges whiche now thou takest to be vnsauorie Enter into thy selfe and destroy within thee all thy passions and worldlie desires and thou shalt not haue cause to coÌ„pleyne against any man And yf any thinge seemâ— greeuous vnto the make the reuenge vpâ—â— thine enemyes within thee that doe affliâ—â— thee and neuer compleyne of those enemies which are without thee since they caÌ„not hurt thee but by thyne owne consent Like as the moth bred in the cloath coÌ„sumeth the selfe same cloth wherein hâ— breâ—deth And in like maner the woormâ— eateth vp the wood which broughte hyâ— furth ingendred hym euen so these heâ—â—uie cares whiche so much aggreeue thynâ— harte growe in thee of thyne owne concupiscence They take their norishement iâ— thee at last doe coÌ„sume thee playeng thâ— vypers with thee which eate their way owâ— of their mothers belly which bread them Oh in what peace shouldest thou rest 〈◊〉 thou wert verelie mortefied Trew is thâ— sentence whiche sayth That no man is huâ—â— but by hym selfe The greatest enemy which thow hast iâ— thy selfe All that is good in thee consisteth in the vertue of thy mynde to whiche nâ— man can doe harme allthowghe he takâ— away libertie honour or riches And persequutions doe not onlie noâ— hurt thee but also gyue matter of merite Now yf the glorie of a christian be the crosse of Iesus Christ imbrace it and theâ— shall none trouble thee nor hurte thee buâ— thou shalt obteyne the true rest and quietnes of mynde and lyue euer after contentedlie and peaceablie â—Y THE LYFE AND DEATH of our Sauiour Iesus Christ it is plainly perceyued vvhether the honour and riches of this vvorld ovvght to be esteemed or no VVho being hym selfe vearie true god both by his example and doctrine teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay CHAP. 3. BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle let all thy labour and studie be to conforme thy lyfe to â—he lyfe of our sauiour If wee had no other reason for to coÌ„demne the vanities of the world with all yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all It were shame for vs to lyue in pleasure and delight our great captayne Ioab liâ—ing in great daunger and ignominie There is not any souldier which seeth his captayne die before his face but that he will willinglie also put hym selfe to the daunger of death forgetting all his former pleasures and delightes If thou seeke for honour when thou seest thy Captayne generall lyue alltogether without honour iâ— is a greate token that thou arte not of his bande And sithence thou reputest thy selfe for a Christian thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in Many be they which call them selues Christians but there be but few of those whiche folowe the lyfe of Christ in deede in name they agree all together but in conuersation and behauiour they be verie farr coÌ„trarie If the lyues of many Christians were tried and compared together with the lyfe of our redeemer as the woorkemaÌ„ tryeth his woorke by a lyne to finde out the crokednes thereof It would soone appeare veary manifest how much our hartes were gone away froÌ„ the true leuell in the which God did once rightlie settle vs towardes the loue of those thinges whiche he would haue vs to despice and contemne VVhome thinkest thou to knowe more God or the world Now if thou thinkest that God knoweth more Behould how he chooseth pouertie and a moste base kynde of lyfe And this suffiseth for thee to know how much thy lyfe is out of square Thou goest cleane wyde from the true pathe oâ— heauen yf thou doest disordinatlye seekâ— after the honours riches of this world If the worlde had bene good and thâ— â—onours riches thereof profitable our holie redeemer woulde neuer haue commaunded his disciples to despise them In â—he litle esteemynge of hym selfe whilest â—e liued here and in the greate austeritie â—f his owne lyfe our Lorde did teach vs â—ow litle wee ought to make accompte of â—hese worldlie thinges The hard maunger in whiche he was â—yed after his
holie birth condemneth the â—elicatenes of this life of ours That stawle â—â—eweth how vaine the honours and proâ—â—erities of this world are And those simâ—le cloathes wherein his diuine maiestie â—as wrapped gyue-vs well to vnderstande â—hat the riches of this worlde is Proceede thorowghe the whole course â—f his lyfe and consider also of his death â—â—ou shalt fynde that the soonne of God â—â—â—er that he became maÌ„ did allwayes teach 〈◊〉 to despise the world aswell by the exaÌ„â—â—e of his lyfe as by the whole course of â—â—s doctrine and teachinge VVhen he made that greate sermon of â—is on the hill he beganne sayinge Blessed â—e the poore in spirite for theirs is the â—ingdome of heauen Our Lorde came not into this worlde â—o vndoe thee or to ouerthrowe the but â—o teache thee the waye to heauen and to â—ssure thee of thy saluation If Christ erred â—ot then errest thou If he chose well then â—hoosest thou ill And yf he with dishoâ—our and by sufferring opened vnto thee the gates of glory without all doubte thou beinge such a frend to honour and vanitie doest take the straight waye to hell In great daunger doest thou lyue and muche perill doth thy soule run into yâ— thou turnest not back againe from the way that thou art now entred into by hating oâ— that which thou doest now so muche loue And by determyning to folowe the footesteppes of hym that coulde neuer erre Oâ— what an abuse is this that a poore simplâ— woorme made of earth will nedes be greaâ— when the God of all Maiestie was contenâ— hym selfe to be so liâ—tle Oh then thou Christian soule yf thoâ— espie thy spowse Isaack walkinge on thâ— ground thâ—u oughtest to putt on thy cloke couer thee with the veale of shamefastnes as Rebecca did blusshing for vearâ— shame to see thy Lorde and Maister Iesuâ— Christ to walke on the earth in the coÌ„teÌ„pâ—â— of the world And thy selfe to sitt mownteâ— alofte vpon thy cammells backe in highâ— honour and power of the worlde Thou muste come downe as shee diâ— despisinge the honour and vanitie of thiâ— present worlde by conforminge thy selfâ— to the lyfe of thy redeemer so as thoâ— mayest after enioye with hym the trewe riches and honour which induer for euer THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull yet are they in deede full of falsehood and vanitie and that for their instabilitie vvee ought not to putt any trust in them lest that in the generall daye of iudgemeÌ„t vve doe in vaine repent vs that vvee haue loued more those vanities then God our Creatour CHAP. 4. ALL is vanitie in this world nothinge but vanitye is in it sayth the wyse man I haue behoulden sayth he all that is vnder the soonne nothinge doe I fynde but vanitie This worlde is worthelie called in holie scripture an Ipocrite because it hath an exterior apparance of goodnes and within it is full of corruption and vanitie In deede there appeareth some shew of goodnes in these sensible thinges but yet are they but coÌ„uterfeyte false Neuer seeke to fasten the anker of the shipp of thyne harte in the large Seas of worldlie loue The Reedes when they shoote out first â—n the springe of the yeare doe with their fresh greene colour delight the eyes for a while but yf thou doe breake them and looke within them thou shalt find nothing there but emptines and holownes Lett not the worlde deceyue thee nor thyne eyes beguyle thee by the meanes of this vayne and counterfett bewtie For trulie yf thou consider it well and looke narowlie what is within it thou shalt finde there nothinge but vanitie If the worlde were to be layed open to the eye And euerie particuler parte thereof vewed and searched out as the Anotomistes vse to doe the bodies of men yt woulde soone make an open shew of all his vanitie For what soeuer is in the worlde eyther it is past or present or els to come That which is past is noâ—ve no longer in beinge That whiche is to come dependeth all vppon vncertenties And that which is present is but vnstable and to indure but for a moment It were greate vanitie to trust in it and a much more vanitie to make accoÌ„pte of the fauours and loue thereof It is a vanitie to desire or wishe for the honours thereof And a greater vanitie to esteeme the riches and pleasures thereof It is a vanitie to loue such transitorie thinges And trulie great vanitie to delighte in the corruptible substance of this worlde It is vanitie to seeke after the wynde of humaine prayses vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is Finallie all is but vanitie sauing to loue and serue God onlie Happie is he which hath forgotten the worlde suche an one maye lyue in vearie good comforte when no care maye take â—way froÌ„ him his good spirituall exercises â—ut maye still enioye the sweetenes and â—eace of the spirite It is better to be poore then rich And â—etter to be little then greate And better 〈◊〉 is to be ignorant with humilitie then to â—e learned whith pride and vanitie That â—nowledge and those Good gyftes which â—od bestoweth on thee to make thee the â—ore boundeÌ„ to serue him withall feruour â—f hart humilitie Thow takest occasion â—y to be more licentious then other men â—â—e and more vayne and prowde How much better it is to be little theÌ„â—â—eate the latter day of all shall declare in â—â—at rigorous and exact iudgement when â—â—e bookes of our consciences shal be â—â—yed all open to the shew of all the world â—ee woulde then wishe that wee had â—â—ued god more and lesse to haue disputed â—f subtile and curious questions A pure â—onscience shall then preuayle thee more â—â—en thy profounde and most learned serâ—ons that thow hast preached It shall not â—â—en be asked of vs what wee haue saide â—ut what wee haue done It wil be more worth at that tyme to haue â—espised the vanitie of the world then to â—aue folowed the deceytfull delightes â—alse promyses thereof Better it would be â—t that daye that thow haddest done pennance for thy synnes then by fullfilling thyne appetites here for this shorte spacâ— of tyme be after throwen downe to 〈◊〉 for euer Make well thy reckeninge hereof bâ— tyme Enter whithin thy selfe and coÌ„sideâ— how much of thy lyfe thou hast bestoweâ— vpon the world And how little thereoâ— agayne thou hast geueÌ„ to God which gauâ— it thee to serue hym wthall VVhat is beâ—come of so many yeares which are passeâ— wthout any proffit at all what commoditâ— hast thou taken of all the tyme whereiâ— thou hast serued the worlde The tymâ— passed can not now be called backe againe The dayes of thy lyfe doe passe away 〈◊〉 thow thinkest not thereon and death stilâ— wayteth on thee VVhat hast thou of alâ— that thow hast done In thy frendes
â—â—oe thou before them thy selfe that hast â—â—ardge of them yf thou wilt haue them 〈◊〉 proffâ—â— by thee for yf thou doest stand â—â—ll and callest on them to goe forwarde â—â—ey will little regarde thy wordes There is much more force in perswaâ—â—nge by workes and examples then by â—â—ordes yf thou wilt haue thy people to â—â—e well begyn to doe well thy selfe befoâ—â— them The Phisition doth more moue â—â—s patient to drinke his bitter medecyne 〈◊〉 drinkinge parte of yt before his face â—â—en by his onelie worde in willinge hym 〈◊〉 drinke of yt So shalt thou moue thy people more 〈◊〉 doe well yf thou goest before them â—â—d saie vnto them let vs goe on together â—â—en in willing them to goe on and stand â—â—y selfe still Sainte Luke in the actes of the Apostles â—â—yth of our Lorde That he began first to â—â—e and after to teach Neuer trouble thy â—â—lfe with much speakinge which doth no â—â—od when thou thy selfe liuest liceÌ„tiouslie â—â—e while for it is a monstrous thinge for a â—â—an to haue his toÌ„gue larger theÌ„ his haÌ„de Thy tonge is lesse then thy hande and â—â—osed vp in thy mouth because it is gods â—â—ill that thou shouldest vse but few worâ—â—es and many deedes speake little and â—â—oe much The greate rulers of these our dayes â—â—e greate preachers also make greate accompte of their well speakinge and buâ— vearie little reckening make they of theâ—â— vertuous lyuinge And when their lyuing is misliked their doctrine is but little esteemed Be thou the first that shall vse diligent seruice toward God And thou shalt soone perceyue how much thou shalt moue thâ— subiectes more by thy good examples thâ—â— by all thy fyne talkinge and faire wordes It is a greate follie suerlie to haue a desirâ— to be ouer other in auctoritie when thoâ— art bound to gyue a reckening to God oâ— their sowles It will be great trouble to thâ— to be asked a reckenynge of thy subiecteâ— synnes which thy selfe neuer committed It is a madnes for one man to be bound to pay for that which an other man deâ—uoureth VVhen the daye of iudgemeâ—â— cometh it wil be worke enough for eueâ—â— man to answere for his owne soule withouâ— any further accoÌ„pte geuing for the souleâ— of other men If thou shalt theÌ„ find enougâ— to doe for to delyuer thyne owne soule how much more shalt thou haue to doe 〈◊〉 answere for the conscieÌ„ces of other menâ— to deliuer their soules It is suerlie greâ—â— vanitie for thee to put thyne owne saluation into so greate a daunger And much greater vanitie is it for thâ—â— to desire to be greater here in this place 〈◊〉 bannishemeÌ„t exile then other men 〈◊〉 If thou be vertuous and doest 〈◊〉 whiche thou oughtest to doe thou shal◠〈◊〉 better beloued and more honoured of 〈◊〉 allthoughe thou be but a subiect then â—â—u shalt be if thou be taken esteemed 〈◊〉 a proude and an highe mynded ruler Doe awaye thyne affections and put 〈◊〉 thy minde all such vaine thoughtes â—he humilitie as becometh the faithfull â—â—ante of Iesus Christ and dryue from â—â—ne harte the loue of worldlie honour◠〈◊〉 promotioÌ„s for at the hower of death â—â—ich can not be vearie loÌ„ge to since our 〈◊〉 is so shorte these things can nothing â—â—her thee but rather putt thy saluation 〈◊〉 greater daunger â—â—NSIDERINGE HOVV â—ITTLE â—ime vvee haue to tarie in this vvorld vvee oughte not to seâ—t our loue vpon any of these vvorldlie thinges but haue â—ur eye fiâ—ed still tovvard heauen for â—he vvhich vvee vvere created and so â—ughte vvee to vse these vvorldlie â—hinges in this our Pilgrimage as vvee â—ay gaine by them the things celestiall CHAP. 14. VVHILEST wee doe here lyue in this worlde wee are in Pilgrimage and iourney toward our Lorde saith the Apostle Remember that 〈◊〉 arte here in this lyfe a straunger and goinge onwarde thy waye toward heauâ—â— VVee haue here no certaine resting plaâ—â— but wee looke for that whiche is to coâ—â— There is no iourney made without â—â—uayle And synce thou art here a trauayleâ— and a wayfaring man thou must not looâ— to spend the tyme thou lyuest here in 〈◊〉 and pastyme Make not much adoe in building 〈◊〉 howses to make a long abode here in 〈◊〉 barrayne worlde since thou hast so ryâ—â— and so plentifull a country prepared 〈◊〉 thee by thy father in heauen make theâ—â—â—fore what hast thither thou canst Heare what S. Peter sayeth vnto youâ— desire you all that lyue here lyke straâ—â—gers and pilgrims that you will abstayâ—â— from all carnall and sensual delightes aâ—â— lyue ye as it becometh pilgrims to dâ— You know how that pilgrims and passeâ—â—gers here in this world doe lead a lyfe 〈◊〉 of payne and trauayle They are all 〈◊〉 were straungers and lyue voyde of 〈◊〉 frendes here Make thou therefore no â—â—â—compte of worldly frenshippe since thâ—â— knowest that it is hurtfull to the soule 〈◊〉 since thou arte but a trauayler here thâ—â— must not looke to haue all thinges accâ—â—â—ding to thyne owne tast If thou carry 〈◊〉 well this in minde that thou arte 〈…〉 a pilgrime thou shalte thereby escâ—â—◠〈◊〉 mischeefes Thou must passe away in haste 〈◊〉 poste through this worlde and make 〈◊〉 taryeng here He that taketh vp his lodging at adâ—enture in an Inne to staye there but an â—owre or two neuer goeth about to dresse â—p the howse nor to bestow any cost there â—eaning not to reste therein but maketh â—ccompt to get him quickely thence And â—f he sholde doe otherwyse men wolde â—ccompt him but a foole for his labour â—hou arte here but a pilgrime to day thou â—mest hether to morow thou must make â—ccompte to be gone agayne Neuer take thou any care to get hoâ—ours ryches or other lyke vanities since â—â—ou arte lyke no longer to enioy them â—ut parte thou must from them agayne in â—â—eate hast but rather play the good wayâ—ring mans parte who all the way that he â—auayleth hath still his mynd on his iourâ—â—es ende and the place vnto which he 〈◊〉 going So let all thy thoughtes and cogiâ—â—tions be altogether of heauen which is â—e very true lande of the liuing where â—hrist doth rest with his holy elect Thou arte going towardes thy fathers â—ountry let thy mynd be occupied thereâ—â—re vpon the meanes of comming thyâ—â—er of the good enterteynement thou â—â—te lyke to finde there and forget altogeâ—â—er this present banishment for this litâ—â—e space of tyme that thou continewest â—â—ere thou hast no certentie of thyne habiâ—â—tion If thou wert sure to continew here any longe tyme I wold nothinge maruaylâ— at thy buildinge of greate howses nor 〈◊〉 thy greate prouision making for so maâ—â— thinges But thy lyfe being so shorte anâ— the hower of thy death so vncertayne thâ—â— thou knowest not whether thou shalt lyâ—â— vntill to morowe Thou deseruest greaâ—â—â— to be reprehended and sharply to be â—â—â—buked if thou sholdest make accompâ—â— of any thing in this
regard furâ—â—â—he matter that is written in them â—e not thou like vnto a little child â—â—â—e thou arte now come to mans estate 〈◊〉 doe not rest thy selfe in the conâ—â—â—plation of the bewtie of that thinge which thou beholdest but let it serue thâ—â— as a booke to finde out the true causâ— the geuer thereof that thou mayst there be moued the more to loue hym and gyue him the greater glorye therefâ—â—â— Thou shalte finde written in euerie of 〈◊〉 creatures yf thou consider theÌ„ well thâ—â— is God which is the Creator of them aâ—â— The creatures be as it were spectacâ—â— which serue vs not to see our selues but to make vs to see other thinges 〈◊〉 better by them So must thou vse thâ— creatures not for to see theÌ„ nor thy 〈◊〉 in theÌ„ but to see beholde God in the If thou doest loue and esteeme thy seâ—â— because thou art bewtifull and fayre I 〈◊〉 then aske of thee doth not this beâ—â— proceedâ— from the soule Take from thy body thy soule 〈◊〉 then what thinge is vyler and more 〈◊〉 then thy bodie If thy bodie then serâ—â— vnto thee bewtifull how muche 〈◊〉 owghtest thou to thinke thy soule beâ—â—â—â—full and to loue that which is the cause thy bodies bewtie If the onelie preseâ—â— of thy soule be cause of the bewtie of 〈◊〉 bodie of what bewtie then mayest 〈◊〉 thinke thy soule to be of In the soule â—â—â—â—sisteth the trewe perfecte bewtie foâ— other bewty is but as a shadowe that 〈◊〉 passeth awaye and vanisheth Thou 〈◊〉 not consider the barke nor the outwaâ—â— apparence but rather cast thyne 〈◊〉 toward the roote loue and esteemeâ— â—â—â—ynninge of all that which appeareth so â—â—â—e on the outside vpon that as vpon a 〈◊〉 foundation grounde both thy loue 〈◊〉 affection And of bodelie bewtie make no acâ—â—â—te which is by a litle sickenes or other â—â—â—alties soone taken awaye Thy dayes 〈◊〉 awaye in hast Thy yowth is soone â—â—â—e And toward thine olde age and so â—â—â—sequentlye vnto death thou passest â—â—â—y as fast which when it cometh what 〈◊〉 then become of all thy bewtie and 〈◊〉 fayre lookes If eyther in thy selfe or â—â—â—y other bodie thou findest any bewâ—â—â—â—l countenance calle to thy rememâ—â—â—â—ce in how shorte space death will â—â—â—re that fayre white skynne and how â—â—â—w will those eyes be and feaâ—â—full to â—olde that were before so brighte and 〈◊〉 to looke vpon And how filthie and â—â—â—e will all that bodie be that seemeth 〈◊〉 so bewtifull to thyne eye â—his veritie is now for the tyme coueâ—â—â— with falsehood and this deceyuable â—â—warde shew hydeth the certaynetie of 〈◊〉 â—ruth This outwarde shew of vayne â—â—â—e doth nothing els but secretlie deâ—â—â—e our eyes It burneth worse then the 〈◊〉 of the fyre for no man is burned 〈◊〉 the fyre but he which toucheth it â—â—â—ewtie burneth a farre of Vnder this â—â—â—terfeyt signe is their muche matter â—â—â—e let the eyes of thyne vnderstaÌ„ding â—â—â—e out the secret misteries thereof I wolde not haue thee to abuse thâ— eyes with the verie fyrst shew or 〈◊〉 ouerthrowen at the first blow but as soâ—â— as thou seest any bewtifull sighte whicâ— like to enflame thy mynde with any vaâ—â—â— affection calle straight to thy mynde 〈◊〉 thinge man is And yf thou woldest exercise thy 〈◊〉 often tymes in the consideration theâ—â— Thou shouldest take such an habituall â—â—â—ceyte thereof that thou mightest euer 〈◊〉 serue God with a pure a cleane my 〈◊〉 and quite dischardge thine affection 〈◊〉 such fond vanities Labour to bewtifâ—â—â— to adorne well thy soule for al other 〈◊〉 is nowght els but vayne corruptible 〈◊〉 transitorie whiche tyme consumeth 〈◊〉 quickeâ—â—e bringeth to nothinge THE VVEARINGE OF Gâ—â—â—gious and braue apparell is not coâ—â—â—nient for a true proffessor of Chriâ—â— Religion cheefelye because thâ—â— tokens of a vaine glorious mynde CHAP. 16. NEVER boast thee of thy â—â—â—â—mentes sayth Ecclesiasâ—â—â—â—â— If the superfluitie of â—â—â—rell had not bene repâ—â—â—â—sible Christ wolde 〈◊〉 haue commended S. 〈◊〉 Baptist for his moderation and 〈◊〉 â—â—at behalfe Nor S. Luke the Euangeâ—â—â—â—n wryting of the rich man wolde neâ—â—â— haue touched him for that he vsed to â—â—â—re pretious and sumptuous apparell â—â—â—nd our Sauiour him selfe sayeth That 〈◊〉 which doe apparell them selues in 〈◊〉 and costly array doe dwell in kinges â—â—â—ses in the howses he sayeth of temâ—â—â—â—ll kinges not the howse of the eterâ—â—â—â— kinge of heauen Since the holy Ghost the author of â—â—â—â—pture condemneth the proude appaâ—â—â—â—ng of the rich man that was damned 〈◊〉 commendeth the holy precursor S. 〈◊〉 for the sharpenes and austeritie of 〈◊〉 cloathinge It is a greate argument to 〈◊〉 in how great daunger they doe lyue 〈◊〉 delyghte in rich aray and how vayne â—â—â—se persons be that doe spende their â—â—â—e and welth in such kinde of vanitie 〈◊〉 If thou doest not apparell thee gorgiâ—â—â—â—y to any ill ende yet at the leaste thou â—â—â—st lose much tyme therein which is 〈◊〉 most pretious thing that thou hast And although it be not alwayes diâ—â—â—â—lye a sinne to weare such curious and â—â—â—â—ycate apparell yet hath it alwayes some â—â—â—itie annexed vnto it for commonly 〈◊〉 which doe weare it doe loue the â—â—â—re to be seene and commeÌ„ded of men â—â—â—cy little doe profit in vertue and their â—â—rite doth wax colde in deuotion And 〈◊〉 when thou hast bestowed all thy laâ—â—â—r to make thy selfe syne and trymme yet shalt thou neuer be comparable 〈◊〉 the poore flower of the field For Saloâ—â— with all his glory was neuer lyke vnto 〈◊〉 of the fresh flowers of the field The Apostle sayeth That if we 〈◊〉 wherewith to cloth vs let vs be conâ—â—â—ted It sufficeth for the simple folower 〈◊〉 Christ to weare such comly apparell 〈◊〉 most conformable to his estate and â—â—â—ling Flye from all curiositie for it is a â—â—â—ken that who so setteth much by 〈◊〉 outwarde stuffe is little occupied aboâ—â— the adorning of the inward man King â—â—â—lomon by meanes of much adorning 〈◊〉 him selfe and his Courte fell to be fâ—â—â—getfull of his duetie towarde God 〈◊〉 tooke little care of his soule so as he 〈◊〉 at last to the adoring of Idolls Men 〈◊〉 vse to beholde the outside but God lâ—â—â—keth into the harte and they seeke 〈◊〉 how to content men that are so much â—â—â—cupied in these exterior thinges But harken what the Apostle S. Paâ—â— sayeth If I shold attend vnto the pleaâ—â—â—â— of men I sholde not then be the seruâ—â—â— of Iesus Christ. If thou wert mortificâ—â—â— thou oughtest to be thou woldest 〈◊〉 all these superfluous cares The outwâ—â—â— busines driueth away the good thoughâ—â— from the hart One man cannot sufficeâ—â— so many cares at once he must needes 〈◊〉 in the one of them and for the settiâ—â— out of his bodie confounde his soule 〈◊〉 Apostle saith that the holie fathers 〈◊〉 olde testament went appareled with 〈◊〉 made of camels goates heare 〈◊〉 were men as wee are but consideâ—â—â—â— with them selues that they
thinges of this world That is to be â—â—â—compted trew nobilitie which adorâ—â— the mynde with good maner and beâ—â—â—uiour It is not the honour of thy stoâ—â—â— but the Nobilitie of thyne owne myâ—â—â— that shal make thee acceptable in the 〈◊〉 of God The nobilitie which perteyneth to 〈◊〉 bodie is not thyne but theirs from 〈◊〉 thou receyuedst it but the true nobilâ—â—â— in deede whiche is thyne owne proâ—â—â— vertue can neyther be gyuen thee 〈◊〉 taken from thee VVhat merite oughâ—â—â— thou to haue for that which other do◠〈◊〉 for thee VVhat prayse mayest thou â—â—â—thelie looke for of that thinge which 〈◊〉 doest inherite by thine auncesters 〈◊〉 nobilitie of thyne auncestors cometh 〈◊〉 â—â—neration but the nobilitie of vertue â—â—meth of thyne owne proper worke and â—â—bour holpen forwarde with the grace of â—od without which thou canst doe nothâ—â—ge This nobilitie is properlie thine From a bitter roote proceedeth often a â—â—uite pleasant and delectable to the tast 〈◊〉 likewyse of a base meane stocke may â—roceede an honorable a noble of spring â—elighting in vertue and the loue of God â—ut many because they be borne of noble â—milies take thereby the more liceÌ„tious â—â—bertie to be them selues vaine and arroâ—ant His glorie sayth Ose is in his noble â—irth and conception and so of our birth â—â—roweth vanitie And those thinges which â—â—ey sholde take to stirre them the rather â—o be vertuous they take occasioÌ„ by them 〈◊〉 be the more vaine and light The nobiâ—â—tie of their discent should inforce them 〈◊〉 folow the vertue of their Auncestours There nobilitie sholde be vnto them as 〈◊〉 oth of inheritance for to bynde them â—ith all perpetuallie to folow the vertue â—f their predecessors And those whiche â—re not such in deede be as it were monâ—â—ers nothing at all resemblinge their paâ—eÌ„tes Neuer vaunte thy selfe to the world â—f thyne auncestours thy selfe being so â—arre degenerated froÌ„ theÌ„ for thou doest â—yue to them that doe heare thee greate â—estimony of thyne owne follie It is good for thee to consider with â—hy selfe what accompte God maketh of the nobilitie of Parentages He chose to be king of Israell being discended 〈◊〉 the meanest familie and the least tribeâ— all that whole people he made more aâ—â—compt of the value of the person then thâ— honour of the familye VVhen he caâ—â— him selfe into the world he chose no nobâ—â— men to his disciples but the poore seâ—â— fisher men Our redeemer hym selfe allthough he were both a kinge and a greate Lord yet in confounding of them that made 〈◊〉 much reckenynge of such vayne tytle he wolde hym selfe be called a Pastor 〈◊〉 Shepherd It is a thing to be reprehendâ—â— in them that curiouslie seeke out the meâ— honorable titles that any of all their aâ—â—cestors had to make of that a suâ—naâ—â— to them selues Dryue from thy mynde 〈◊〉 such fansies and dreames Remember 〈◊〉 thou art as thy forefathers were earth 〈◊〉 ashes and the wormes will no more spâ—â—â— to eate of thy flesh then they haue done 〈◊〉 those that haue begotten thee The nobâ—â—litie that thou hast of inheritance froâ— them is mortalitie and corruption These may well be the armes that thâ—â— mayest set vp in thy shield not so much 〈◊〉 thyne howse as in thyne harte let it 〈◊〉 alwayes a glasse for thee to see thy selfe 〈◊〉 And yf this be well rooted in thy mynde yt will expell all thy vayne and ydle thoughtes â—HAT RICHES BE AS IT vvere certain snares to catch them vvithall that are in loue vvith them and are content to be made slaues vnto them And therefore they ought of a christian man to be dispised and contemned and in the steade of them the stable and suer riches of heauen are to be esteemed vvhich be full of euerlasting comforte CHAP. 18. IF riches abound set not thyne harte vpon them sayth the Prophet The true seruante of Iesus Christ oughte greatlie to haue in hatred those thinges that myght seperate â—ym from the loue of God Vayne must â—eedes those riches be that haue so vayne 〈◊〉 end The riche men haue slept their â—â—eepe and haue founde nothinge in their â—andes when they awaked agayne That thinge must needes be vayne â—hich seperateth vs from God which is â—ur most desired end Happie is that riche â—â—an that is founde without spot and hath â—ot folowed after gold nor put his trust in â—is heapes of money VVho is he that we may prayse hym For it is thought almost a rare thinge amongest men to seperate them selues cleane froÌ„ the loue of money and riches Euerie rich man is commonlie eyther nought hym selfe or heyre vnto them that were nought The falcon when shee is too full will not once knowe her maister The prodigall sonne perceyuyng hym selfe to be growen riche welthie wolde not abide in his fathers house but afterward being nipt with neede and brought into necessitie he conuerted and turned backe agayne to his fathers house from whence he came Riches did seperate him from God pouertie brought hym home agayne If thou wilt geue thy selfe whollie vnto God thou must put quite away from thee all wordlie busines and earthlie loue and affection Thou trowblest thy selfe aboute many thinges But it is onelie one thing that is merelie necessarie for thee If thou fyndest out that one thing thou shalt auoyde all sortes of vayne earthlie thoughts VVhen our first fathers liued in state of innocencie all occupyed in the spirituall consideration of God they so much forgat their bodelie estate that they were neuer ware that they were naked But when they had once entred into sinne they straight waies attended vnto bodelie thinges and knew them selues to be naked The Apostle Saincte Paule being rapt vp into the thirde heaueÌ„ saied that he knew not whether he were there in his bodie or without it for because they inteÌ„d not to any thing of the bodie whiche are lifted vp into heauen to beholde heauenlye thinges The care that they haue aboute spirituall thinges maketh theÌ„ to forget these worldlie thinges Not to be troubled with the care of the world is trew care in deede And not to be wise in wordlie matters is perfect and true wisdome The disciples of christ being occupied in the doctrine of their maister tooke no regarde of exterior thinges and therefore they sat downe at the table with vnwashed haÌ„des But the ydle Pharisies tooke greate care of those small matters VVhich declareth well vnto vs that the care which the seruantes of God haue is farre different froÌ„ the care of wordlie folkes The seruantes of the world being still occupied in small matters haue neuer any regarde vnto any greater They spende so much tyme in prouidinge and caringe for the body that they haue no tyme lefte them to spend in prouiding for the soule VVorldly thoughtes and cares be the children of riches and the occupations and busines which they bring with them doe
suffocate and choke vp the spirite of God Despise thou therefore the vanitye of these corruptible thinges that thou mayest freely yelde thy selfe vnto God and vnto God thou canst not flye except thou doe breake the bonds wherewith the world holdeth thee bound Let not the sweetenes of this worlde seperate thee from the loue of God Poyson is alwayes geuen in some sauory and well releshed meate and when it is well tempered therewithall it is easely taken but he that receaueth it is soone after caried to his graue Euen so be riches verye pleasante vnto them that doe loue them but death doth alwayes accompany them and doth bring them to euerlasting death which are made proud and vicious by them Ecclesiasticus sayeth He that loueth riches shall get no profit by them what profit cometh by them S. Paule telleth They that will be riche doe fall into the snares and grinnes of the deuill All creatures be such vnto man as man is vnto him selfe The good soule can take no offence of the thinges that are without no more can the euill soule take any benifite by them for what profiteth the multitude of riches to this flesh of ours the which must shortly perish they can not defende it from the corruption which doeth belonge vnto it and in which it must needes rest at the last That is a good soule which is not subiecte vnto riches The men of riches haue slepte their sleepe sayeth the prophete He sayed not the riches of men but the men of riches because they were seruantes vnto their riches and not lordes ouer them That gayne which is gotten by the losse of a good name may well be accompted for losse and no gayne He is to be feared that doth feare pouertie Seruantes doe serue to ease their maisters of their cares for one hauing care of one thing and an other of another thing they deuide so the care amonge them that the maister is by that meanes at reste and ease but it falleth out cleane contrary by our money and temporall riches for they doe not take away their maisters cares but doe rather double their cares and their troubles also Thou art very vayne thy selfe if thou doe put any truste in the vanities of this worlde It is an extreeme vanitie to subdue thy minde to the vanitie of this miserable world Despise with all thyne harte the riches of the earth and thyne harte shall be replenished with the true riches of heauen THE RICHES OF THE VVORLD are declared to be but of vile substāce And therefore vnvvorthye eyther to be loued or esteemed of a man vvho is adorned vvith so manye good gyftes by God to the end he sholde not abase hym selfe in the louing of so vile thinges but sholde vvholie direct his loue tovvard his deuine maiestie to be after partaker in heauē vvith hym for euer CHAP. 19. I HAVE not esteemed the thinges of this world sayeth S. Paul any better then dong He could inuente nothing to compare riches vnto that he could esteeme for lesse or accompte more vyle thē donge But if these temporall thinges were in deede of very good price value yet in respect of heauēly things they ought not to be accōpted of any value at all much lesse ought they then to be esteemed beinge of so vyle and base substance as in deede they be Thou thinkest thou doest much in the despisinge of the goodes of this worlde doe but consider a litle the vilenes of the matter that all these riches and iewels of the worlde be made and formed of and according to the matter thou findest them of so doe thou esteeme them VVhat is golde but the verie dregges of the earth VVhat other thinge is siluer and pretious stones but the superfluitie of the earth which droppeth downe into some holow place of the earth and there is gathered together norished increased VVhat be all these Sattins damaskes all kinde of silkes but the superfluitie of vile woormes And what is your finest cloath but of the wulle of a sillie beaste VVhat be your fine delicate furres as sables marterns and other like but onlie the skynnes of dead beastes VVhat be all your costlie buyldinges your paynted Pallaces highe towers and other costlie edifices your mightie and large Cities are they of any other substāce then earth And what other thinge is honour but wynde And what is there any thinge in this world that is not of earth So that in louing or esteemynge any thing that is in this world which is of worldlie folke so much made of what other thinge doe you esteeme but a little earth Knowe and acknowledge that which the world doth offer vnto thee and beware that thou put not thine harte in subiectiō to such base and vyle stuffe Thou mayest with good reason be ashamed of thy selfe that being a creature of that excellencie borne to loue and to serue God arte yet of so base a mynde and corage that forsakinge thy creator thou hast bestowed thy loue vpon such vile abiecte thinges Let there be yet at the lest wise so much noble nature founde in thee as to acknowledge thy selfe for such as in deed thou arte and for that excellencie of thy nature which thou hast receyued of God to gyue hym thankes and neuer subiecte thy selfe to any thinge meaner then thy selfe Loue those thinges whiche are the most noble of all which are thinges spirituall and most agreeable to that noble nature whiche God indued thee with all when he created thee to his owne similitude and likenes For as loue doth transforme the louer into the thinge that is beloued so as that louer is brought thereby into the possessiō of an other thing and is not maister of hym selfe Euen so thou thy selfe being so worthy a creature louing these earthlie thinges so dearelie as thou doest beinge such and so vyle as they be thou doest gyue that which is of good value in deede for that which is but vile nothing worth Thou exchaūgest most pretious things for thinges most beggerlie and the thinge that of his owne nature is most excellent whiche is thy soule thou gyuest for the vyle muck of the earth which is a thinge verie vnworthie and vnfyt for thine estate and degree whereby it not onelie appeareth that thou knowest not thy selfe but also that thou vnthankefullie renouncest those singuler priueleges which God hath gyuen the. VVhy doth God commaunde thee to loue him not for that his diuine Maiestie hath any neede of thy loue but for thyne owne good and singuler benifite He will that thou shalte loue him because he wold haue thee to be honored thereby and by transforming thy seffe into him by thy entier louing of him thou mayest receaue aduauntage by the exchange when thou gyuest things that be good for things that be better and thinges that be pretious for thinges that be inestimable without value Thou mayest see by this howe little God esteemeth
reason and iudgement put not thyne affection vpon these slight soone sliding vanities ALL DESIRE OF VVORLDâ—â— honour is to be fledde for by them dâ— thou incurre infinite daungers 〈◊〉 losinge thy soule and by them thâ—â— are greate offences committed agaiâ—â— thy lord God CHAP. 27. BE NOT thou desirours 〈◊〉 take any worldlie dominâ—â—â— at mans hand neyther dâ—â— thou seeke for aduauncâ—â—ment of the king sayth thâ—â— wise man Those that 〈◊〉 to clyme vp in the toppes of howses are 〈◊〉 greate daunger of fallinge wherfore it beâ—houeth them to haue a good stayed heâ—â— lest they falle and doe breake their necâ—kes If thou doest folow after the honoâ—â— of this world yt wil be needefull for theâ—â— to haue a good brayne and to stand wel iâ— gods fauour for feare lest thou falle intâ— hell Prosperitie is more daungerous thâ—â— aduersitie The prophete sayeth That 〈◊〉 thousande shall fall at thy lefte hand anâ— ten thousand vpon thy right hande Theâ—â— were more in number which perished vpâ—on the right hande of the honor and feliâ—city of this world then were those which â—erished on the lefte hand of base degree â—nd meane fortune The felicity of worldâ—y folke is as it were an offence with out â—orrection In place of honor looke that â—hou set not thy selfe for there arte thou â—ubiect vnto much daunger The frantike person hath many imaâ—inations and if he driue them not away â—rom him they will put him into great haâ—arde Leaue the vayne desires of honour which thou cariest aboute with thee in â—hyne head for yf thou put them not â—way from thee they will put the lyfe of â—hy soule into vearie greate daunger of â—estruction Take away from thyne hart â—he vanitie of proude thoughtes and high minded conceytes if thou wilte obteyne â—aluation Thou wilte neuer be â—â—red exâ—ept thou doe driue from thee thâ—se imaginations VVorldly honor is dangerous and in â—t full many haue perished and bene loste â—ome haue their worldly honor so deare â—nto them that to mainteyne the same and keepe the good opinioÌ„ that they suppose â—he world hath of theÌ„ they will not sticke â—o offend God to defame their neigbour â—o whome they will not seeke afterwarde â—o restore his good name agayne which is â—y theÌ„ impayred for feare lest they shold â—rgue them selues of their former wronges And so thereby decay their owne credite And rather then they will loose one â—ote of their worldlie honour and reputation they will remayne in hell for euer And rather then they will pay that which they owe whyle they shall thereby abatâ—â— some parte of their worldlie worship and estimatioÌ„ for the paymeÌ„t of their debtes they will venter to goe to the diuell and cast away their soules for euer They be like vnto those greate meâ— which Saincte Iohn speaketh of whichâ— beleued in Christ but they durst not confesse it for feare of the phariseys lest they shold haue bene driuen out of the Sinagoge They loued more the glorie of men then the glorie of god This is a daungerous state in which these louers of worldlie honours doe lyue that they determynâ— rather to loose their soules then the honour of â—his world Pilâ—â—e condemned our sauiour although he knew hym to be innocent for to maynteyne his owne credite thereby amongest the people He knew well enough our Sauiours innocencie He sawâ— that he was delyuered into his handeâ— through enuye and he was also verie desirous to haue delyuered hym But when hiâ— accusers tolde hym that yf the shold 〈◊〉 hym scape away he was not to be accomâ—â—ted Cesars frend so greedie was he 〈◊〉 worldlie honour which he stode in feaâ—â— to loose by their meanes yf they sholâ—â— accuse hym to the Emperour of any â—â—uour bearing toward Christ that for thâ— sauing of his credite and maynteynyng 〈◊〉 â—is worldlie honour he gaue sentence of â—eath against the author of lyfe And wolde rather goe against all reason his â—wne knowledge then falle tnto the disgrace of his Prince And was contented to â—ffende God rather then to diminishe any â—arte of his woorshipfull estate or lose â—is credite with the Emperour And yf â—hou wilt preferre worldly honour before â—he loue of God thou must needes falle â—nto a thousande of such mischiefes Many be they which goe to the diuell â—or the maynteynyng of their credite in â—his worlde This is a dangerous estate â—nd yf thou diddest but well consider of â—he dangers in which they doe lyue that â—re put into high dignities and honours â—f the worlde thou woldest from â—he botâ—ome of thy harte with all earnest affeâ—tion determyne resolutelie with thy selfe 〈◊〉 renounce all these vayne dreames of â—orldlie honours and promotions which â—owe thou settest so much by and doest 〈◊〉 disordinatlie loue How many haue peâ—â—shed through honours In what honor was Adam when he â—as placed in the earthlie paradise yet â—ow grieuouslie offended he Contrarieâ—ise Iob was beaten downe with many triâ—â—lations and had many occasions geuen â—ym to offend God and dyuers impediâ—ents to serue hym And yet all this suffiâ—â—d not to make hym to sinne Adam was 〈◊〉 greate dignitie obeyed of all and Iob lay in a stall dispited of all By this thoâ— mayst perceyue what daunger there is 〈◊〉 the dignitie and honours of the world what suertie is founde in the despising contempt thereof agayne He which standeth on the toppe of a steepe slipperie tower is in greate hasaâ—â— of falling And in much lesse suertie bâ— they which climbe vp to the toppes of hoâ—â—ses then they which walke belowe on thâ—â— euen grounde in a lowe estate thou haâ—â— not so much to feare and liuest in betteâ— safetie In noble men and men of greate estâ—â—â— wee see much idlenes reigne which is thâ— mother of vyce and stepdame to all vertue They spend their lyfe and consumâ— their dâ—yes in ydle pastimes vayne delighteâ— and banckettes God is more displeased by them then by those that geâ— their liuing by the sweate of their browâ—â— But wilt thou get the lyfe euerlasting Then must thou in this lyfe make store and set much by those thinges which anâ— much worth there The marchaÌ„t that wilâ— thriue buieth his ware good cheape wheâ— it is plentie and selleth it deare agayne 〈◊〉 places where it is scant Thou desirest 〈◊〉 goe to heauen and thitherward thou anâ— now trauailing take not that with thy thither which is good cheape there Theâ— be all maner of honours riches and pâ—â—â—sperities verie abundant folow 〈◊〉 counsell and carie with thee thither thâ— kinde of ware whiche is not there to be gotten thou shalt be sure to sell it well to haue good payment there for it All maner of tribulation persecutions teares fastinges and all workes of penance be thinges which are not there to be had nor none such founde there If thou doe therfore prouide thy selfe good store of this ware when thou comest thether thou shalt be suerlie well
thinges which seâ—â— for nothing but to extinguysh in thyâ— harte the loue of God The carefulnes 〈◊〉 riches doth suffocate the word of God 〈◊〉 thee It is no marueyle thoughe the geâ—â—tiles infidels liued still in care beleuiâ—â— and trusting in fortune as they did 〈◊〉 thou which art a christian beleeuest 〈◊〉 prouidence of God oughtest not to be 〈◊〉 refull aboute temporall thinges for thâ—â— knowest that yf thou doest that which longeth for thee to doe God will promiâ—â— all that which is necessarie for thy lyfe And yf he maynteyne the birdes whicâ— he created for mans vse will he not mayâ—â—teyne man also which he made for hyâ— selfe Make thyne harte cleane and disâ—charge it of all carefulnes and exterioâ—â— busines that thou mayest the easelier liâ—â— it vp to heauen The distraction of thâ— hart cooleth the affectioÌ„ of loue putteâ—â— man into many temptations and daungeâ— of the deuill Our sensual part is veâ—â— stronge and must well be looked vnto for yt desireth by all meanes to satisfieâ— selfe in the vanities and pleasures of 〈◊〉 worlde whereby the vnderstandinge 〈◊〉 darkened and the spiritie becomeâ— insensible and euerie spirituall excerciâ—â— vnsauorie and without tast Much busines and occupations alâ—though it be in thinges lawfull doe briâ—â— a greate distraction to the mynde whiâ—â— â—ill hynder much thy praying and deuoâ—â—on For they will not suffer the most inâ—â—arde partes of thy sowle to gather them â—â—lues together into any quyet vnitie â—nd accorde Exterior occupations doe blynde â—â—e sighte of our vnderstanding and doe â—epriue vs of our true light he that will â—â—yue hym selfe wholie vnto God must seâ—erate hym selfe froÌ„ euerie worldlie care â—nd exterior occupation HOVV DECEIVABLE AND false the vvisdome of the vvorld is vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould not considering hovv acceptable to God they be and vvhat revvard they doe deserue vvhiche for the loue of God dispise all those thinges vvhich the vvorld holdeth most deare CHAP. 33. THAT which is foolishnes before God the men of the worlde esteeme for high wisdome sayeth the Apostle The world accompteth him for a wyse man which beste can cloke his owne vyces here amongest men and so behaue himselfe 〈◊〉 he can get the dignities and honors of thâ—â— world and those it holdeth no better thâ—â— for very fooles which despise all such vaâ—nities The wyse man sayed in the person 〈◊〉 worldly folke VVe haue taken the 〈◊〉 of iust men to be dishonorable and full 〈◊〉 folly The worlde calleth them wyse 〈◊〉 which desire these false honors and beâ—stowe all their trauayle and labor in 〈◊〉 getting of them And those that lyue 〈◊〉 to this worlde the fonde wisdome of 〈◊〉 worlde reputeth as dead folke they are laughed to scorne of worldly men aâ—â—though they had no wit in their headeâ— The foolish wisdome of the world knoweth not that the seruants of Christ be like vnto â—â—ndles that be lighted the which this world lyke a boysterous winde bloweth and putteth out and therefore they that be good in it doe seeke to hyde them selues out of the way to be in the more safetie they care not for to shew their holines but vnto him whom they seeke to please who is God him selfe who beholdeth not the out side but looketh what is within The wisdome of God is cleane contrary to the wisdome of the worlde Good men are litle esteemed of worldly folke are much esteemed of God The iudgementes of God be verye farre differinge from the iudgementes of men The world â—ooking onely to that which appeareth on â—â—e out side taketh him onely for happye â—hich is mightie and riche VVhen Samuel went about to anoint â—ne of the sonnes of Isay to be king of Isâ—aell he refused him whom the father esâ—eemed most likely and anoynted Dauid â—ing who was thought most vnlikelie â—mongest them all and the other children of Isay that most were esteemed of men were reiected in the sighte of God They â—hat were accompted wisest amongst men were taken for moste ignorante before God and he whom the worlde esteemed â—east him did God choose to be king He that hath a cause to pleade before learned Iudges that can skill of iustice careth not much though he be first condemned by some ignorante Iudge befoâ—e because he knoweth that he shall after appeale before a learned Iudge whose sentence he knoweth to be of force and auayleable VVorldly men be such iudges â—here of the good and doe condemne them for very fooles and people of no value and this sentence holdeth for good while this lyfe lasteth by which they be all condemned and so doe lyue here in this world lyke persons condemned and despised The Princes of the worlde had neuer any better opinion of our holy Martyrs seeing them dye so willingly for their fayth and many wyse men of the worlde esteemed for very madnes the wilfull pouertie and beggerie which they sawe â—â—â—ny good men susteyne for the seruice 〈◊〉 Christ their maister who had suffred 〈◊〉 them so greate and extreme pouertie bâ—â—fore A worldlie wyse man saide vnto S. Paule the Apostle Thy much lerningâ— hath made thee madde S. Paule made anâ—swere I am not madde I speake the wordâ— of truth And because that Festus did not vnderstande the misteries of the Apostlâ— doctrine he reputed him for a foole as thâ— worlde doth now esteeme all that for foolishenes which it neyther coÌ„prehendeth nor vnderstaÌ„deth for want of knowledgâ— and practize therein This is that iudgemeÌ„t which the world gyueth like a blindâ— and an ignorant iudge vpon those whichâ— be good and iust in the world But when death cometh the seruantâ—s of Christ shal appeale to God that great learned and skilfull iudge who knoweth well all their whole cause And then shall he condemne that former false sentence of the worlde for vniust shall gyue hym selfe a cleane contrarie sentence which shal be irreuocable and neuer called backe agayne wherein he wil pronouÌ„ce that the worldlie men which florished in this lyfe were vayne and foolish And those good 〈◊〉 which the world condemned were 〈◊〉 wyse and discrete Therefore let it neuer greeue thee that the world condemneth thy lyfe for thou â—â—st thy remedie of appellation where â—â—ou shalt haue full restitution agayne â—he day is at hand in which the chiefe â—dge of all will approue that whiche the â—orld hath reproued Doe not thou therefore care for the â—â—rldes condemnation The redemer of â—â—e worlde was esteemed of worldly folke 〈◊〉 a foole and for such a one they appaâ—ed him in Herodes howse The deepe â—â—d high wisdome of God is reproued by â—â—e world as that which their blinde eyes â—â—ll not serue them to looke vpon They â—â—ndemne at their pleasure the good and â—â—rtuous men of the worlde but of their â—â—inions take thou no regarde for soone all their vayne iudgements be confounâ—â—d and the true vertue made manifest â—HE VVISDOME
could neuer keepe thee in the subiectioÌ„ of his miserable bondage except it first depriued thee of thy sighte Thou woldest not be so tied vnto these earthlie thinges which thou louest so much yf thou diddest but knowe their vanitie and their fowle corruption But because thou arte blinde and knowest not the filthines of sinne in which thou liuest therefore arte thou made a slaue and a bond man vnto sinne and to thyne owne sensuall appetites OpeÌ„ thine eyes looke into the vnhappie state into which thou art fallen The dong of the swallow which 〈◊〉 vpon Tobies eyes being a sleepe maâ—â— him to loose his sight And the Aopstle saieth that the goodes of this earth be but dong which we finde also by experience to haue that quality of making men blind as had the dong of Tobies swallow The propertie of the swallow is to sing at the beginning of the sommer but sodenly afterwarde she stayeth her singing agayne That condition hath the world also first with a little delicate harmonie to lull his louers asleepe and after to make them blynde with the vayne delighte of this earthly mucke and worldly honors These worldly men haue not eyes to see the lighte of God nor the good which they doe loose by hauing their eyes closed vp with the pleasures of those vanities which they so earnestly doe loue They be lyke vnto Ely the priest which had his eye sighte so weake that he colde not see the lampe of God which hange coÌ„tinually light in the temple Although they seeme wyse and of good vnderstanding yet are they not such in deede sauinge onely in worldly matters they be like moles whiche liue vnder the earth which when they come abrode into the lighte to deale in matters touching the soule they shewe them selues to be both blinde and ignorant Open the eyes of thy soule that thou maiest espie the vanities of these corruptible goods behold that diuine light with which our Lord doth lighten his seruaÌ„tes Goe not thou lyke a blinde man falling from one sinne vnto a nother accordinge to that which the prophet Sophonias spake of worldlie men They went aboute like blinde men for they synned against God VValke in the day sayth our lord that thou be not ouertaken with darkenes If synners doe walke by nighte and in the darkenes of their owne ignorance it is no marueyle thoughe they doe falle and hurte them selues The eyes which are accustomed to behold these worldlie vanities when they be once withdrawen from the loue pleasure of the world they be waxen blinde to beholde the true lighte and are fallen into that blindenes whiche God strake the Egiptians withall whiche was such as the scripture sayth That one man saw not an other in three dayes together nor was once able to moue out of his place where the darkenes tooke hym If thou haddest eyes to behold the miserie in which thou liuest thou woldest not stand still as they of Egipte did without mouing thy foote or forsaking thy vyces But thy blindnes doth holde thee fast The loue of the glistering shewes of worldlie vanities doth take away thy sighte as the sighte of a beare is taken away with the beholding of the glistering beames of an hoat burnyng basen shynyng vpon hym If worldlie men had not bene blinde Saincte Iohn wolde neuer haue sayde that the worlde knew not Iesus Christ. It was no greate marueyle that they were blynde and knew hym not hauing vpon their eyes so much earth as they had They went out of their way like blinde men sayth the prophet Iheremy and so blinde that they wolde not take any for their guyde but such other as were blinde also VVhich is the verie trade of synners Blinde folkes doe yet knowe that they be blinde but worldlie meÌ„ be blinde and yet they lawghe and iest at all those which are not blinde according to the saying of the wyse man The wicked men flie froÌ„ al those that ruÌ„ne by the right way Our lord saide vnto certein synners why say you that you doe see beinge blinde your sinne is therefore the greater And because that they doe not see them selues they thinke that other men doe not see them and therefore they doe presume to offend God like vnto the seuentie olde men of Israell which God shewed vnto the prophet Ezechiell Beware of this blindnes except you be willing to falle into the worst and most daungerous errours of all THE DEPARTINGE FROM this present lyfe is a most terrible and sharpe thinge to the louers of this vvorld asvvell for their riches honors vvhich they leaue behinde them as for the paynes vvhich they knovve that they shall susteyne vvhen they be gone hence CHAP. 18. THE trauayle of fooles will greeuouslye afflicte them sayth the wyse man VVheÌ„ death cometh the departing of this lyfe will be very paynefull vnto worldly meÌ„ for that caÌ„ not be departed froÌ„ without sorow which was loued without measure Death vnto a poore man will be lesse trouble that hath not any thing to leaue behinde him then to the welthie man which hath great riches to forgoe then to the louer of these corruptible worldly goodes The troubles of them which despise the worlde shall take ende by death and then shall the tormentes of worldly men beginne a new agayne A terrible tyme shall that be when the bodie of the worldlie man which hath bene brought vp in delicacie and tendernes shal be separated from the sowle to be consumed shortlie after with wormes It wil be a greuous departing that the riche man shall make from his riches which he hath allwayes disordinatelie loued and a â—earie hard thinge it wil be vnto the louer of worldlie honor to see hym selfe so sodeynlie spoyled of them The horses of great men goe couered â—ll daye with costlie furniture and with many men attending vpon them but when they come into the stable at nighte they haue all their fresh furniture taken of â—heir backes and then remayneth nothing â—pon them but the blowes which their maisters haue bestowed on them with the sweat and wearines of their trauayle The riche and the mightie man likewyse that maketh his iourney through this world is of all men coÌ„mended honored serued â—ut wheÌ„ the hower of death doth come al â—is honors and riches be taken away and â—othing remaineth behynd but the blowes which he receyued by his sinnes vices which maistered hym and kept him vnder â—rinces and kinges shall not carrie their gold and siluer with them when they deâ—arte this worlde but onely their necgligences and errors committed in their gouernement and charge Consider how greeuous it will be for thee to departe from those vanities which thou hast so much esteemed And learne tâ— leaue the world before it leaue thee Takâ— thou some good sure handefast betyme that thou falle not into all those miserieâ— which then doe accompany death Allthough that the world doth much tormeÌ„t
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌ„pany of them that doe feare God And it is a thinge of wonderfull profit to be conuersant amongest spirituall men The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together And if thou wilte contynew amongest good men thou shalte receyue the holy Ghoste as they did thou shalte delyuer thy selfe from the daunger of euill company if thou wilte ioyne thy selfe to those which be good with their wholsome admonitions they doe keepe thee from many euill attemptes and with their vertuous examples doe they excyte thee to doe good workes Choose those for thy companions to walke withall to talke vnto and to imitate by whose sweete conuersation and fruytfull communication thou mayest be brought vnto the loue of God For euill speeches doe corrupt good manners As necessarie and as profitable as it is for the health of thy bodie to haue a good ayre and an holesome situation so necessarie is it for the health of thy soule to haue conference and conuersation with the seruantes of God And since thou fliest from vnsounde and vnholesome places for the coÌ„seruatioÌ„ of thy corporall health why doest not thou likewyse for the mayâ—enance of thy soules health Flye from all worldlie company and seeke out for the frendship and conuersation of those which are good and iust Flie worldlie company as thou woldest flie hell fire and conuerse with the frendes of God for at the ende of thy iourney thou shalte get more by it then thou canst now well imagine ONLY FOR THE LOVE OF God and for the desire of obeying his holie vvill ought man to despise the vvorlde and the vanities therefore yf he vvill that the despising of them shall serue hym for the gettinge of heauenlie glorie CHAP. 29. HE that leaueth his house his father mother and his brothers for my sake shal receyue a hundred tymes as much agayne sayeth our Lorde Many haue forsaken their possessions and neuer receyued rewarde therefore because they despised not the worlde for Christes sake They seeke them selues they loue their owne glory and desire to be talked of in other mens mouthes So much shall thy worke be meritorious as it shall be founde to beare iuste weighte with it iâ— the ballance of God his loue The Apostle sayeth If I shall gyue all that I haue to the poore haue no charitie it profiteth me nothing Let all thy desire pleasure be to contente to please God and let his loue onely moue thee to the seruice of hym despisinge wholie this world and pretending to thy selfe no profit or commoditie thereby God praysed Iob and the deuill replied agayne saying Happelie doth Iob serue thee for nothinge This deuill pleaded his cause subtillie with allmightie God for he denyed not the workes of Iob to be good but he argued vpon his intent sayinge that happelie he did them for his owne commoditie and not freelie of good will For yf Iob had bene moued to doe those workes which he did for his owne interest and profit and not for the loue and glorie of God he had proued by good reasoÌ„ to God allmightie that Iob had bene neyther a iust man nor a good man The seruante of God oughte in all that he doth to haue no other respect principallie but vnto the seruice and honor of God yf he will that his worke shal be meritorious vnto hym for the wicked men doe many good morall workes but the difference is that good men doe their workes in the fayth of God for his loue It is against all reason that the goodes of the earth sholde be preferred before God Art thou better then he that thou doest esteeme thy selfe more then his deuyne Maiestie If thou doest forsake synne eyther onely or principally because God sholde gyue thee glorie therefore thou shalt neuer enter into that glorie Or yf thou despisest the world and leauest synne onlie or cheefelie because thou woldest not come in hell thou hast takeÌ„ euen thereby a redie way thether For yf thou coÌ„siderest all this well thou shalte fynde that it proceedeth from the loue of thy selfe and if thou doest examine well thyne owne intention and meaning herein thou shalte see how the loue that thou haste to thy selfe doth inuyte thee and moue thee thereunto and then arte not thou full lord of thy selfe neyther arte thou throughly mortified neyther canst thou yet tell what thing it is to serue God Doe not thou thinke that all they whiche haue forsaken their temporall goods haue therewith also forsaken them selues nor that all they be the frendes of God that doe despise the world But who is the frend of God in deede Euen he that doth forsake the world for God And who is the seruant of Iesus Christ. Euen he that hath no will in this world but to fulfill the will of Christ. The Prophet Dauid saide I haue inclyned my hart to doe thy commaundementes for a reward The reward that moued that holie man Dauid was God hym selfe According vnto that which God him selfe had told the Patriarke Abraham long before saying I am thy greate and thyne aboundant rewarde God ought onelie to moue thee principally thy will ought to be chieflie to haue hym for the reward of all that thou shalt doe Let al thine intentioÌ„ be onelie to please God and thou shalt merite much euen by the smalest workes that thou doest which ought not yet to be called small when they doe proceede out of that roote Seeke onelie the glorie of God and folow the counsayle of the Apostle which sayeth Doe all that thou doest for the glorie of God The perfect true louer seeketh God in all that he doeth and despiseth hym selfe for charitie is a bonde of loue by the whiche wee be vnited vnto God renouncing our selues Althoughe that naturall loue and diuine loue be like in their outward workinge yet be they farre differinge in the â—ntention for charitie doth not in any â—hing loue it selfe and naturall loue doth â—n all thinges seeke his owne good onelie for it selfe He may well and ought to be esteemed an euill man that is good onelie for his owne pleasure and delighte Let Christ be the cause and the end of all thyne actions yf thou wilt not loose thy tyme in the poing of them THE CONTINVAL REMEMbrance of death and that our bodies must be turned into Ashes is the perfectest and the best remedie against the temptation of sinne CHAP. 30. REMEMBER the last thinges and thou shalt not synne for euer The memory of death helpeth much to make vs lightlie to esteeme the vanitie of this world He will easelie despise all thinges that remembreth he must die God appareled our father Adam with the skynnes of dead beastes because he shold haue euer in his memory the senteÌ„ce of death which he fell into by his
〈…〉 He that gyueth is liberall pitifull aâ—d iust and as the couetous man is vyle and niggiâ—h so contrarywyse is the liberall man noble and generous Riches to a wyse man is a burthen and a bondage and to a foole it is a reproch a 〈◊〉 although that prodigalitie be a â—yce yâ—â— couetousnes is a worse vyce for the prodigall man doth good to many but â—he couetous person doth good to none THE GREATEST MISERIES and calamities that the vvorld hath euer receyued hath bene caused by the abhominable vice of lecherie fleshelie lustes from vvhich vvhosoeuer desireth to be kept free and cleane must flie all occasions of striuinge therevvithall CHAP. 38. DOE not you know sayth the Apostle that your bodies be the temples of the holie ghost VVho soeuer doth violate this teÌ„ple God will destroy hym This is the third battayll that the world doth fight against thee withall Other vyces doe defyle onlie the soule of man but this most odious synne defyleth the whole man Thou canst not auoyde the most rigorous punnishement of God if thou wilt shamefullie defyle the temple of the holie ghost For this cursed cryme God destroyed the whole world with the flood he sent downe fire from heauen and consumed therwith fyue cities for this sinne was Hemor sodaynlie slayne The citie of Sichem was brought to desolatioÌ„ the whole tribe of â—â—â—iâ—myn was almost all rooted out It procured the death of Amon And it caused Salomon to coÌ„myt Idolatrie It was the â—ause of the death of Sarais husbands and made Sampson blinde It did great dâ—mage and harme to kinge Dauid and it was the ouerthrow of the olde iudges that accused Susanna By reasoÌ„ of that also did God slaye in one day three and twentie thousaÌ„d of his owne people the Israelites The greatest and sharpest corrections that wee doe reade that God hath inflicted vnto people at any time hath bene for this fowle offence of the flesh Flie from this pestilence and the comfort of the holie Ghost will light vpoÌ„ thee Haue alwayes in thy memory death and thou wilt then keepe with gladnes that which thou thinkest nowe to be so hard and difficult Flie from idlenes and thou shalt cut of many of thy temptations Remember thee of the fire of hell where fleshlie men shall dwell for euer and thou shalt fynde all those affections to fayle thee that doe now so much torment thee It seemed to thee an hard matter to resist temptation but an harder matter it is for thee to be tormented in hell He that doeth not defend hym selfe from the first fire shall not escape from the second let one heate put out an other Let the remembrance of the hoat fire of hell quench this hoat fire of thy flesh If the earnest loue of God doth once take hold of thee all these vanities will flie farre of from thee He is the seruante of the deuill that consenteth vnto synne and taketh delight in wicked imaginations Of this synne spake the Apostle when he saide that they which did such thinges sholde not enter into the kingdome of God The synne of the flesh is a fire infernall and the maynteiner thereof is the synne of glotony The flame thereof is filthines the Ashes is vncleanes The smoke is infamy the end torment It is the destruction of the bodie The abridger of thy lyfe The corruption of vertue And the transgression of the lawe They that offend God by delighting in so vyle a vice doe shew theÌ„ selues to be verie desperate wretches If thou wilt conquer this synne thou must flie away from it as the Apostle doth gyue thee councell This victorie is gotten rather by flying then fightinge And yf thou wilt haue the fire to abaâ—e thou must take away the wood from it that is the delicate fare wherewith thou hast fostered and fed thy selfe ouer much For it will be an easie matter for thee to be chaste if thou wilt lyue with a meane diet and keepe thy selfe occupied in good exercyses And greate wonder it were that thou sholdest escape the daunger of that fire yf thou doest feede dayntelie and lyue ydlye VVith the water of thy teares shalte thou beste quench the fire of the fleshe If thou wilte not flye from the occasion and remoue thy selfe from the daunger of euill company eyther first or last thou must needes be ouercome There be fewe but that eyther yonge or olde they doe paye some tribute to this idoll of the deuill because there be but fewe that will firmely resolue with them selues to keepe them out of daunger and abandon all worldly delightes They desire to be chaste and are contente to commend it in other but they will doe but little them selues to the preseruing of their chastitie they will be honest and yet will they not leaue of their trade and entercourse with the world They haue a good meanyng but they haue not a prouident care It is necessarie for hym that will not falle into this vyce to lyue verie warelie And although that thou sholdest be taken amongest worldlie men to be a man of small good maner and little nurture to refuse such company and occasioÌ„s as daily thou sholdest be offered yet thereof take thou no care for so must thou doe that wilt lyue in a worlde so daungerous as this is Happie is that chaste soule which in a cleane and pure bodie doth seruice vnto her spouse Iesus Christ. Happie is he that prepareth in his hart a cleane hahitation for the holie ghost to dwell in Happie is he that so clenseth and purifieth the temple of the holie ghoste that he maketh hym therein a meete habitation Remember thy death and what end our bodies must come vnto and into what corruption they be to be resolued Reuoluing these thinges well in thy minde thou wilte be moued to serue God in all cleannes that so thou maiest enioye hym for euer and so deliuer thy selfe from those infernall fires where those men shall be burnte for euer that in this worlde haue folowed their appetites and haue gone after their carnall desires CHASTITIE MAKETH A man to be beloued of God and he hath alvvaies had those in great estimation vvhich haue led a chaste lyfe vvhich is gotten by chastenyng of the flesh and flying from daungerous company CHAP. 39. INTO a malignant mynde there shal no wisdome enter neither shal it dwell in a body that is subiect vnto sinne sayeth the wyse man Before that God wold declare vnto Ezechiell the Prophet what he had in his behalfe to shew vnto the childreÌ„ of AmoÌ„ he first slew his wyfe And when his wyfe was dead he was better disposed to gyue care vnto gods secretes for before he was intangled in the snares of fleshlie loue Amongest the Apostles S. Iohn the Euangelist and S. Paule were the onelie knoweÌ„ virgins Of which the one was rapt vp into the third heauen there saw god hym selfe and the
other had his restinge place in the bosome of our Lorde where he had his heauenlie secretes reueled vnto hym And after in the Isle of Pathmos he reueled vnto hym also the whole state of the church militant By this singuler prerogatiue of their chastity they were more purified had the more exquisite knowledge of diuine thinges as appeareth in the scriptures Thomas of Aquine beinge indued with this singulier vertue did shyne by his wonderfull wisdome in the Church of God He that is free from all earthlie cares may well contemplate the heauenlie secretes Gather thy senses together and refrayne thy appetites and so shalt thou keepe chastitie Iheremy sayth Death entreth in at our wyndowes Vnlesse thou settest a watche ouer thy senses thy soule is in daunger to dye of an euill death Isboseth lost his lyfe because the dores of his house were not well garded and kept If thou takest no care about the keepinge of thy senses thou shalt not be able to keepe this precious treasor Doe but consider what harme hath happened to the world by reasoÌ„ of Eua her ouer earnest settelinge of her eyes vpon the bewtie of the forbidden tree It is not lawfull for thee ouer curioustie to behold that which is not lawfull for thee to desire If Dauid had not so intentiuelie beholden Bersabe as he did he had neuer lost so much good as he did loose neyther had he fallen into so much euill as he fell into Be thou vigilaÌ„t carefull in the keeping of thy senses The scripture sayth myne eye hath taken away my soule This caused the death of Holofernes Lay chastitie for thy foundation and therevpon mayest thou buyld vp other vertues As amonge all vyces none so much troubleth the vnderstandinge nor darkeneth reason as the sinne of the flesh doth so likewyse by the contrarie chastitie setteth man at libertie and submytteth the sense vnto reason Of God that is of his owne nature most pure and clene the scripture saith that he feedeth amoÌ„ge the lillies because that he taketh delight in the cleannes and brightnes of chastitie Euery thing delighteth in his like The puritie that is in a reasonable creature is most acceptable to God wherein as in a thing most conformable to his owne nature his pleasure is cheefelie to rest It is written No vnclene thinge shall enter into the heauenlie citie The spirituall bewtie of our soule is principallie attributed vnto chastitie because it maketh a consonance and a proportionable agreement betwixt the soule and the bodie by subduinge the flesh vnto the soule The wyse man sayth O how bewtifull is the chaste generatioÌ„ with cleannes The memory thereof is immortall and it is well knowen both to God and man It is likened in scripture vnto a rose as well for the bewtie thereof as also because it groweth and contynueth amongest sharpe prickels for chastity neither groweth nor contynueth but where there is sharpenes and austeritie of lyfe and mortification of the flesh Chastitie is alwayes in daunger being among pleasures and delightes Chastitie dyeth without it be maynteyned by fastinge and temperance And beinge vpholden by these two it lyueth and reigneth gloriouslie and is crowned at last immortallie It is as greate a miracle to rayse a deade man to lyfe as it is to be chaste without abstinence Thou must not be idle yf thou wilt haue this vertue Flie from the company conuersatioÌ„ of all those that be dissolutely disposed and by this meanes preparinge thy bodie thou shalt make it a meete dwelling for the holie Ghost The Doue flieng out of the Arke of Noe neuer found where to rest but vpon dead bodies and therefore returned shee backe to the Arke agayne The spirite of our lord doth not inhabite in vncleane bodyes but in those that be pure and chaste This chastitie is a glorious and an Angelicall vertue Fly from the pestilence of carnall vyces that thy soule may be the true and faythfull spouse of Iesus Christ. THOSE THINGES VVHICHE seeme most goodlie to the vvorld being compared vvith heauenlie thinges be as it vvere nothinge And therefore happie are they that doe consider it And doe despise the vvorlde vvith all the vanities thereof and ioyne them selues vnto Christ of vvhome they may afâ—er receyue the revvarde of eternall lyfe CHAP. 40. THEY set nothinge by the lande that most was to be desired saide the prophet of worldlie men It is a wonderfull matter that the thing which wee most of all desire and least make reckenyng of is glorie VVee doe not naturallie loue any thing so much neyther doe we loose any thing more easelie but yet for glorie will no man be content to venter the losse of all he hath or may haue And he that seeketh ambitiouslie after this worldlie glory doth loose in this lyfe the comforte of the spirite and in the other eternall felicitie The seruantes of this world doe depryue them selues of much good greate consolation And for the greate loue they doe beare to those corruptible goodes they neuer come to tast of the sweete conuersation of Iesus Christ. It is much to be lamented to see in what thinges men doe receyue their cheefe delight and that they haue so corrupted their taste that the sweete comfortes of God doe growe vnto them noysome and vnsauorie And the coÌ„templation of God and deuoute praying doe seeme vnpleasant And all the bitter vnsauorie pleasures of this world doe onlie seeme sweete pleasant vnto them The taste of gods loue is so delicate sweete that they onlie may taste thereof that haue no taste in any of the vaine pleasures of this world Flie away from the vanities of this world for so much the further as thou goest from them so much the nearer shalt thou come vnto God And be made pertaker of his heauenlie consolations And the lesse that thou doest conuerse with the world so much shalt thou enioye the more of gods loue If they which doe contemne the vanity of this world doe giue them selues to the seruice of God be so filled with so many and so great spirituall comfortes why doest not thou also make hast to goe toward hym how long wilt thou stay Thy losse thy ruine must needs be great since the loue of such base stuffe as this world doth yeld thee is able to withholde and keepe thee from hym Let not the bitter pleasures of this lyfe depryue thee of the sweete and perfect pleasures of the other lyfe Consume not thy dayes in the loue of such vyle thinges and of so little estimation Consider with thy selfe both what it is that thou loosest and for what thou loosest it that which thou louest in this worlde is nothing and that which God hath prepared for them that doe loue him is infinite as he him selfe is infinite happie is that soule that is fed onely with the loue of God and is norished with the odor of his holy vertues
sell all that he had leauinge hym selfâ— â—â—thinge to buy the pretious pearle withâ—â— Ananias and Saphira were punnished â—â—th sodayne death because they gaue but â—â—â—te of the price of the field which they â—â—de vnto God and kepte parte still vnto â—â—em selues If thou wilt serue God thou â—â—st be contented to sell all without keeâ—â—nge any parte at all vnto thy selfe And 〈◊〉 thou wilt get this most pretious pearle â—â—ou must first throughlie conquer thy â—â—fe By the full denyinge of our owne â—â—ll the will of God hath full domynioÌ„ in 〈◊〉 and the will of man is so transfourmed â—o the will of God that he suffereth wilâ—â—â—glie any aduersitie for hym If thou â—â—â—test perfecte victorie of thy selfe in a â—â—â—rt tyme thou shalt much profit Our Sauiour Iesus Christe soughte 〈◊〉 his owne glorie but thyne he came 〈◊〉 hether for his owne commoditie but 〈◊〉 thyne And why doest not thou forget 〈◊〉 selfe and seeke hym that was coÌ„tented 〈◊〉 much to forget hym selfe and his owne â—â—â—rie as to gyue hym selfe wholie for â—â—â—ee A good wyfe is shee that seeketh to â—â—ase none but her husband and happie is â—â—â—t chaste soule that goeth not aboute to â—â—ase any but her spouse Iesus Christ. â—â—d blessed is that soule which seeketh to â—ntent God and estemeth no other loue â—â—the worlde besides the loue of hym â—â—ou mayest be sure that thy spouse is â—â—od wel worthy to be beloued for him selfe And therefore thou must be contented to forget euery thinge for his loue Thou oughtest to forsake eueriâ— thinge and to deny thy selfe and all thâ—â— thou hast for to obteyne the sweete comâ—forte of the loue of Iesus Christ. A PERFECT CHRISTIAN doth not onlie despise honor riches anâ— euery other commoditie of this vvorldâ— but desireth also for the loue of Chriâ—â— to be despised and contemned and thâ—â— good vvhich he doth he doth it not fâ—â— his ovvne spirituall comfort but for thâ—â— loue of God and for to doe him seruiâ—â— CHAP. 11. LET vs not refuse the batayâ—â— which is offered vs alwayâ—â— hauing Iesus Christ in oâ—â— eye who suffred vpon thâ—â— Crosse all the dispite anâ— shame that might be done 〈◊〉 him and regarded it not sayeth the Aâ—postle So must thou despise all inordâ—â—nate affection of humane prayse honoâ—â— and fauour and desire for God his sake 〈◊〉 suffer all dispite and confusion There be but fewe which seeke aftâ—â— â—â—ese vertues Although there be some â—ot desirous of honor yet be there but â—ery few which from the bottome of their â—â—rte desire to be despised and contemâ—ed and if thou doest desire these thinges â—ith thyne harte God will graunte them â—nto thee and if he doth not sende thee â—â—uersitie it is because he knoweth that â—â—ou arte not stronge enough to beare it â—â—or arte yet sufficiently mortified God is not more redy to doe any thing â—â—en to sende affliction and tribulation â—nto one that is meete to receiue it which 〈◊〉 the mortified man because he knoweth â—â—erein to consiste his cheefe merite to â—hich he desireth to bring his best beloâ—ed frendes All thinges that thou doest aske of â—od and woldest haue of him which perâ—eyne not to the due mortification and â—espising of thy selfe for gods sake haue â—â—mewhat conteyned in them that is temâ—ered with thy naturall passions and thine â—wne seâ—fe loue and although in parte â—hou haste put away from thee the loue of â—hy selfe yet secretly returneth it to thee â—gayne by seeking somewhat of thy selfe â—nd thyne owne commoditie which thou â—ast not ware of and so many times when â—e thinke that we are farre froÌ„ our selues â—e finde at laste our selues to be to neare â—nto our selues whereof it cometh that â—hou which wishedst for greate aduersitie â—oest finde thy selfe to faynt at a little which happeneth thee because thou doeâ—â— not perfectlie despise thy selfe The louâ— of thy selfe was hidden for a tyme buâ— when it was touched a little it beganne 〈◊〉 shew it selfe agayne althoughe it doe lieâ—â— sleepe for a while thou must not thinkâ— therefore that it is deade but he is happiâ— in deede which is so deade to hym selfâ— that he desireth to be of all folkes despiâ—sed Our Lorde gaue vs a wonderfull example of perfect mortification when 〈◊〉 saide vpon the crosse O my God why 〈◊〉 thou forsaken me The perfect seruante 〈◊〉 Iesus Christ ought so to content him selfâ— when he is forsaken that yet he faint 〈◊〉 therein albeit he be depriued of all sensâ—â—ble spirituall consolation for a tyme as ouâ— redeemer was vpon the crosse Many commit spirituall adulterie 〈◊〉 appointing with them selues to make senâ—sible deuotion the vttermost end of thâ—â— which they seeke for and for that endâ— eyther onlie or cheeflie doe seeke out 〈◊〉 the comfort of mentall prayer Thou must not desire thyne owne coÌ„solation although it be spirituall but onlie the seruice of God Thy perfection consisteth not 〈◊〉 these gyftes of sensible loue but in thâ—â— essentiall and true loue of God hauing 〈◊〉 of a sounde conscience and fulfillinge his will in all thinges The seruante of Iesus Christ must not seeke for the sweetene◠〈◊〉 sensible deuotion nor often coÌ„solation 〈◊〉 of true mortification and despising of â—â—m selfe and for a right and well ordered â—â—â—ention onely toward God who discerâ—â—th betwixt the true and the counterfeit â—â—â—uante of Iesus Christ. Happie is he which is so mortified â—â—â—t he is prepared to suffer euen the â—â—â—y paynes of hell for Gods sake and his â—â—nscience Happie is he that is as well disposed â—â—â—e without these giftes of inward comâ—â—â—e and sensible deuotion as to haue â—â—â—m Happie is he that is so inflamed with 〈◊〉 fire of the essentiall and very perfecte â—â—â—e of God that he is well contented eâ—â—â— from the bottome of his harte to be â—â—â—ryued all his lyfe long of all sensible â—â—â—e satisfienge him selfe with the bare â—â—eÌ„tiall loue of God onlie not esteeminge 〈◊〉 regarding at all the inwarde spirituall â—â—â—â—ort althoughe it be neuer so greeuous â—â—to hym to forbeare yt Happie is he that earnestlie desireth 〈◊〉 folow his maister Iesus Christ that was â—â—â—saken on the crosse of all his temporall â—â—â—odes and honors and also of all spiâ—â—â—uall comfort But there be many which â—â—â—en they fynde them selues naked and â—â—â—ren of all spirituall comforte they beâ—â—me all dull slothfull and melancolique 〈◊〉 to reioyce when a man is voyde of all â—â—ese inwarde spirituall comfortes and sweetnes is a sure token of pure and peâ—â—fect loue to God Happie is that soule that is so deaâ—â— to yt selfe and the world that yt lyueâ— onlie to God without the helpe of 〈◊〉 other externall or internall affectioâ— whatsoeuer So shall it be pure withoâ—â— synne quyet without disturbance 〈◊〉 without feare adorned with vertue lighâ—â—ned in vnderstanding lifted vp in spiriâ—â— vnited vnto God and eternallie beatifieâ—â— OVR SOVLE AND BODIâ— haue contynuall battaile together 〈◊〉 yf the victorie happen vpon the boâ—â—
in them of all comfort or consolation and yet there haue they founde comforte But the truth is that there is no comforte buâ— where God is and God is neuer but with the obedient person Be thou perfectly obedient and thâ—â— be where thou wilte and thou shalt finde comforte euerie where because God 〈◊〉 with thee But if thou wilt be gouerned after thyne owne will and wilt â—lit from place to place for thy owne pleasure beleeue me that where thou thinkest to finde Paradise thou shalt happelie finde â—ell it selfe For there will thyne owne will make open warre against thee there will thy passions assault thee both day and nighte and neuer suffer thee to haue rest The wyse man saith the obedient person shall wynne the victory By subiecting thy selfe vnto other as thou oughtest thou shalt make thy selfe a greate Lorde and ruler ouer all thinges THE POVERTIE VVHICH the gâ—spell teacheth is vearie greate riches for that it leadeth vs the right vvay to heauen and gyueth vs the meanes to helpe others thether CHAP. 31. HAppie be the poore in spirite for theirs is the kingdome of heauen sayeth our Lorde If any temporall prince sholde graunt vnto thee the keeping of one of his castles a bill â—â—at were subscrybed with the kings hand â—ere more worth vnto thee then a greate â—â—ale of money for vpon the sighte of the â—inges hande thou shalte haue the possesâ—â—on thereof delyuered thee which thou â—oldest not obteyne for money Pouertie is the same bill assigned of â—od our greate kinge by the which he â—â—th graunted vnto the poore man Paraâ—â—ce for as much as he hath sayed him â—â—lfe That vnto the poore man perteyneth â—â—e kingdome of God This warrante of â—â—s is more worth for to obteyne heauen â—â—y then all the temporall riches of the â—orlde It is a moste true saying that the â—â—ore in spirite is happie for if he be happie that nothing craueth the rich man câ—â—â—not be happie that craueth after maâ—â— thinges He that is poore in spirite hath all tâ—â—â— he desireth Vnto such sayeth Christ beâ—longeth the kingdome of heauen If thâ— rich man will haue heauen let him goe buâ— it at the poore mans house for by almâ—â— gyuen vnto him for Godes sake he maâ— haue it for the poore man hath not heaueâ— onely for him selfe by Godes promise but he may also bring the riche man thâ— ther by purchasing of it at his handâ— where he may haue it also vearie gâ—â—â— cheape Reioyce that thou arte poore finâ—â— thou arte yet so riche that thou haste 〈◊〉 onely the kindome of God for thy selfe but mayest also make sale of it to hyâ— that will by almes geuinge buy it of theâ— yet shalte thou haue neuerthelesse thereâ—â— for thy selfe for thine inheritaÌ„ce to thâ— kingdome of heauen canst thou by 〈◊〉 meanes forgoe excepte thou doest puâ— away from thee this greate treasure 〈◊〉 Euangelicall pouertie whereby thou aâ—â—â— made inheritor vnto it Pouertie is a riches that is easeâ—â— kepte for no man will seeke to take 〈◊〉 away from thee No man will goe to laâ—â— with thee for it It is a sure and a safe poâ—â—session that no man will make clayme vâ—â—to get it from thee Pouertie is dischâ—â—ged cleane of that finall sentence whiâ—â— â—â—albe pronounced agaynst riche men in â—â—ese wordes I was hungrie and thou â—â—uest me nothinge to eate I was naked â—â—d thou clothedst me not The poore man â—â—at hath nothing to gyue is not bounde â—nto these woorkes of mercie nor many â—ther woorkes of pietie If pouertie had not bene good the â—ngel wolde neuer haue tolde the sheepeâ—eardes so particulerly the seueral pointes â—f Christes pouertie tellinge them how â—hrist our Sauiour was borne in a stall â—rapped vp in poore cloathes and for â—ant of roome layed in a maunger For if â— man meane to sell his house he will shew â—he byer all the commodities thereof parâ—â—culerlie The Apostle sayth of our Sauiour that â—e made hym selfe poore for to inriche â—s He was poore at his birth in his lyfe â—nd at his death If the onely begotten â—onne of god was made poore for thy sake â—hy arte thou ashamed to be poore for â—is sake Holie pouertie is a greate riches and â—or to be perfectlie mortified it is necesâ—arie for thee to despise all these false â—iches and to sequester thyne harte from â—he disordinate loue of them which is vnâ—ossible for thee to doe whilest thou hast â—hem Take the surest way thou shalt sooner â—ome vnto God beinge poore then beinge â—iche the poore shepheardes came but a little way of for to adore Christ our redeemer in Bethelem at the tyme of his birth but the three kinges came froâ— farre countries a greate longe iourney 〈◊〉 shewe that riche men alwayes take more paynes to come vnto God then the poore needie soules They which stand vpon the grounde are nearer vnto heauen then they which doe lyue belowe in vawtes vnder the grounde Euen so are they nearer vnto god that haue the world vnder their feete then the riche men which doe serue thâ— worlde and haue made them selues slaâ—â— vnto it Reioyce that thou mayest be hereâ—â— a companyon vnto our maister and â—â—â—uiour Christ Iesus who hanged on tâ—â— crosse poore and naked to the ende tâ—â—â— thou mayest hereafter be partaker with hym of the blessed ioyes of heauen and enioye the riches of his celestiall treasors â—OD VVOLD HAVE VS contynuallie to be exercised in doinge good deedes for vnto them that doe them in the state of grace they gayne eternall lyfe and they doe dispose them that are out of that state the sooner to doe pennance CHAP. 32. NEuer leaue of doing well sayeth S. Paule For good works doe neuer loose their merit If thou doest liue in the state of grace thou shalte merite eternall lyfe by them and if â—â—â—t yet shalte thou not fayle of some beniâ—â—â—e by them The golde smith that maketh a peece 〈◊〉 worke eyther of siluer or golde if the â—â—rke frame not after his fantasie he beâ—â—neth to frame it a new agayne and looâ—â—â—h nothing of the stuffe it selfe but looâ—â—â—h onely the fascion To worke well is â—â—â—ayes good for although it merite not â—â—uen by meanes of the euill state that â—â—ou wast in when thou didest them yet 〈◊〉 continuall vse of them will make thee â—â—â—er thou haste attayned vnto the state of â—â—â—ce to doe them with the more ease He that lyueth euill and doth no gooâ— deedes shall hardly after become a vertuous man get therefore the custome of doing well that by the vse the thing maâ— be made easie They which were baptised by S. Iohn Baptist receiued not grace by the vertue of the baptisme but were the better disposed after to receyue the baptisme of Christ. So while thou arte in sinne thou neyther deseruest grace nor glorie but thou doesâ— get this good by the contynuall lyfe 〈◊〉 vertuous deedes that when the tyme 〈◊〉 grace cometh
neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred
furtherance 〈◊〉 meanes of any helpe that doth arise to you by 〈◊〉 small paynes taken herein I praye you of your â—â—aritie that for my paynes you vvill afforde 〈◊〉 parte of your prayers and by your intercesâ—â—â— intreate for mee at goods handes that vvhiâ—â— I seeke to carrie a candle to gyue others light I vvalke not in darkenes my selfe and lose 〈◊〉 comforte of that vvhich I procure to get for othâ—â— folke but that if I chaunce to trippe or stomble 〈◊〉 my vvay as God knovveth I doe full ofte yet 〈◊〉 may the sooner by your good healpe recouer mâ— selfe agayne and escape the euerlastinge ruyne 〈◊〉 my soule so as at the last after these hard stormeâ— be past I may by gods mercie be receyued to somâ— peece of his glory Fare ye vvell God send yoâ— the assistance of his holie spirite to conduct you 〈◊〉 the ende of your vvell begonne iourney Amen From the prison Aprilis 7. Anno domini 1584 nost capt 7. Your faythfull vvellvviller and true frende in Christ Iesu. G. C. OF THE DESPIsinge the vanitie of the vvorlde The first parte â—ovv that vve can neither tast of God nor enioye any spirituall delighte and diuine comforte yf first vve despise not the vvorld and the Pleasures therof CHAP. 1. NO man can serue twoe maisters saith Christ our Sauiour The comfort that is of God is sweete and delectable but this is not for all men but for those onelie whiche deâ—ise the vanities of the worlde It is imâ—ossible to tast of God and to loue disâ—â—dinatâ—ie the thinges of this lyfe All men â—â—ulde gladlie enioye the sweete conuerâ—ion of our Lorde but few there be that â—ll forgoe their owne commodities and â—â—linglie despise the earthlye delightes They desyre greatlie to haue the inward comforte of the soule but with all they desyre to satisfie their owne appetites But yf thou wilt folowe Christ thou must denye thy selfe Thou must withdrawe thy selfe from the world yf thou thinkest to enioye God for God and the world be contrarie they haue nothinge common betwixte them neyther maye they inhabite together caâ—â— of therfore the loue of the worlde yf thou wilt that God shall haue accesse to thy soule Neyther mayest thou fullie tast oâ— the sweetenes of God vntill thou doesâ— fynde that the pleasures of the world be waxen bitter vnto the and vnpleasant And when thou shalt accompte of thesâ— wordlie thinges to be harde and harshe of tast then shalt thou fynde thy soule disposed to receyue the inward comfortâ— of Iesus Christ. For as it is vnpossible foâ— the with one eie to looke vpward to heâ—â—uen and with the other to looke downewarde to the earth so is it against reasoâ— to haue thyne affections here on thesâ— earthlie thinges and enioye withall thâ— spirituall coÌ„fortes of heauen If thou wilâ— enioye God it is necessarie for the to deâ—pryue thy selfe of all kynde of wordlie 〈◊〉 sensuall comforte That comforte which cometh from man must needes be vile anâ— of no accoÌ„pte since it hyndreth the comâ—forte whiche cometh from God Thou must not seeke for God in the pleâ—â—sant fieldes nor in delightsome gardeins neyther in the pleasures of this worlde Synce Moyses one so deare vnto hym founde hym out amongest the thorney busshes of harde pennance and sharpenes of lyfe Therefore doe those worldlinges neuer deserue to fynde hym that doe not seeke hym any where but amongest pleasures and delightes But flie from all worldlie comforte asmuch as thou mayest and then shalt thou be refresshed at gods owne hande Dispatch all worldlie care froÌ„ thy soule to the intent that their maye be place for the loue of God to rest therein where it maye be suerlie planted and take fast rootinge God would not permitte that his holye Arke the idole Dagon should haue both one Aulter And allthoughe the Philistines did earnestlie labour to haue it so yet could they neuer bring it to passe that they might both abide together God will not that the Idole of vice whiche thou doest adore should haue any place there where as his diuine person remayneth he coÌ„senteth not that the world and he shoulde be adored together And therefore yf thou wilt loue God as thou oughtest to doe thou must not sett by the glorie of this worlde God neuer appeared vnto Moyses whilest he remayned in Egipte no more owghtest thou to haue any hope of seeing hym whilest thou â—iuest in darkenes of the world Refuse the Pallace of Pharao despising the honours vanities in whiche thou liuest that thou mayest finde in the desert of solitarie lyfe as Moyses did the helpe of God and his spirituall comfortes VVhilest the flesh pottes of Egipte doe sauour well in thy mouth thou shalt neuer tast of the heauenlie manna Thy stomack being full of nawghtie humours thou canst neuer receyue the precious foode of heauen Despise from the bottome of thyne harte all that is delightfull here vnder heauen And thou shalt easelie make thy soule thereby to mounte aboue the heauens to receyue the ioyes thereof Many be desirous to haue respect vnto both And geuing them selues vnto God doe yet reserue their wordlie commodities still to them selues Let it not be greuous vnto the to seperate thy selfe from thy frendes and kynnesfolke when they doe gyue the any impediment toward the waye to heauen For God reuealeth not his hidden secrettes vnto thy sowle in the presence of other witnesses neyther will he be conuersante with hym that is vnquyet and is occupyed aboute wordlie busines There is none beloued of the worlde but he that is dryuen away froÌ„ Christ And there is none that is beloued of Christ but he whome the worlde despiseth Thou canst not perfectlie loue God but yf thou doe first despise thy selfe and the worlde for God And by this mayest thou knowe whether thou louest God yf thou coÌ„ferre the loue that thou bearest hym with the loue thou bearest to the world for so much the more as thou louest God so much the lesse shalt thou esteeme the worlde Our Lorde will not haue our hart deuided nor parted in peeces but will haue it whole to hym selfe And therfore that thou mayest not lose a thing of so great a price esteme but lightly these traÌ„sitorie things And this is the readie way to get the perfect coÌ„fort of spirit THAT PERFECT PEACE IS not fovvnd but of the humble meeke mynde vvhiche is not gotten but by mortification of our ovvne vvilles and by voluÌ„tarie suffering of vvordlie paine and tribulatioÌ„ for the loue of Christ. CHAP. 2. I LEAVE vnto yow peace I gyue you my peace saythe our Lord as long as you shall serue the worlde you shall allwayes lyue in debate and contention The loue of carnall thinges is follie which hindreth vs of thinges spirituall The louers of the world doe lyue in continuall torment The world still runnethe aboute like a wheele and in the furie of his turninge slayeth them that loue