behalfe then are both bodie and soâ—â— subiect to the coÌ„demnation of hell fiâ—â— but if the soule obteine the victorie bâ—â—â— of them are crovvned vvith heauenâ—â— glorie for euer CHAP. 12. THE lyfe of man is a conâ—â—â—nual warre vpon the earâ—â— sayth holy Iob. Thou caâ—â—not lyue without battayâ—â— and wheresoeuer thou 〈◊〉 thou shalte finde warre 〈◊〉 thou shalt alwayes fynde within thee 〈◊〉 that is euer agaynst thee In one man doth the Apostle set downe vnto vs two men so ioyned together and â—o coÌ„pact that the one cannot be without the other neyther can they deuyde them selues in participating eyther of payne or of glorie And yet is there such diuersitie betwixt them in their affections appeâ—â—its that the lyfe of the one is the death of â—he other They be so lincked annexed â—ogether that beinge two they be yet but â—ne being one they be neuerthelesse â—wo Betwixt these two passeth the wholle â—ate and course of our lyfe wherefore the â—postle hath attributed vnto theÌ„ both sundry titles names calling the one the spiâ—ite the other the flesh the one the soule â—he other the body the one the law of the â—oule the other the lawe of the memâ—ers The one the inward man the other â—he outward man VValke accordinge to â—he spirite sayth the Apostle you shall â—ot doe the workes of the flesh You shall â—ye yf you lyue according to the flesh â—nd you shall lyue yf with the spirite you â—ill mortifie the flesh The flesh coueteth â—gainst the spirite and the spirite against â—he flesh This is a straunge kynde of warfare â—hat in the battaill is peace sought and in â—eace is battaill desired In death is lyfe 〈◊〉 lyfe death In bondage is libertie In liâ—ertie bondage The libertie and power of a good man is shewed in ouercommyng hym selfe and subduing of his passions To refrayne thyne appetites is verie fortitude of the mynde and in folowing them the weakenes thereof is bewrayed He is rather to be accoÌ„pted a stronge maâ—â— that conquereth his appetites then he thaâ— conquereth his enemyes If thou seekeâ— for a greate domynyon learne to reignâ— ouer thy selfe for Salomon sayth He thaâ— ouercometh hym selfe is better then 〈◊〉 that conquereth great townes There 〈◊〉 many that doe conquere cities but theâ—â— are but few that can coÌ„quere them selueâ— To be lord and ruler of a mans selfe 〈◊〉 a verie large empire If thou canst perfecâ—â—lie ouercome thy selfe thou shalt easeliâ— ouercome euerie other thinge He is to bâ— called a perfect good souldier that haâ—â— throughlye ouercomen hym selfe Hâ— is the true seruante of Iesus Christ whicâ— maketh the flesh subiect to the spiritâ— which subdueth sensualitie vnto reasonâ— and yf thou be ouercomen thou arte bâ— thyne owne fault ouercomen For thâ—â— blessed Apostle sayth God is faythfull anâ— will not suffer you to be tempted abouâ— that which you be able to beare It is the manner of those whiche 〈◊〉 Iudges in combattes to measure the weaâ—pons of those that are to fight together 〈◊〉 the listes So God that is the Iudge of thâ—â— world doth take the iust measure of oâ—â— weapons and will not suffer that our eneâ—my shal fight against vs with greater tempâ—â—ations then wee be able to beare And yf true men be entred the feeld to â—â—ght they being both equall in all pointes â—e must needes carrie away the victorie â—â—at his holpen by an other If thou wilt fauour thy bodie with â—dlenes ouermuch eating and drinking â—â—y bodie shal be victorious and thy soule â—halbe ouercomen But yf thy soule be â—olpen with fasting watching and praying â—â—y soule shall wynne the victorie and thy â—odie shall be ouercomen It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto â—hy soule then to thy bodie for yf the viâ—torie falle vnto the soule then is the â—oule and bodie both saued thereby But â—f the victorie remayne to the bodie then â—re soule bodie both cast away for euer The bodie looseth by victorie and â—ynneth when it is ouercomen If the â—ody doe ouercome it shal be perpetuâ—lly tormeÌ„ted with the soule for euer and â—eing conquered it shall lyue with the â—â—ule for euer with Christ. The victorie â—f the bodie is shamefull approbrious â—ut to be ouercomen is an honor vnto it The conqueringe of it is glorious vnto it â—elfe and the triumphe thereof is infaâ—ous If that thou doest loue thy flesh thou â—anst not doe more for it then make it subâ—ect vnto reasoÌ„ theÌ„ dost thou most of all â—ate it when thou makest most of it He that hateth it loueth it Iesus Christ sayth He that hateth this sensuall lyfe in this world he keepeth it for euerlastinge lyfe And he shall loose it that for the keepinge of it in this world doth set to much by it Now behold how glorious the victorie of thy soule is and how much thou doest get by subduing of thy passions Let thy soule be fauored and succoured by reducing sensualitie vnto the obedieÌ„ce of the spirite for the battayll is shorter thâ— victorie more glorious and the crownâ— more triumphant Thou must not spaâ—â— thy labor yf thou wilt haue a rewarde Foâ— reward is gyuen to none but to them that doe take payne for yt Be thou faythfull vnto the end for our lord sayth that he will gyue thee the crowne of lyfe A GODLIE INSTRVCTION to teach thee to knovve thy selfe of vvhich knovvledge doth after grovve vnto thee the knovvledge of our Lorde God CHAP. 13. THE inuisible thinges of God sayth the Apostle are seene and perceyued by his visible creatures If any creature in this world doth by the creation thereof declare vnto vs the greate wisdome and the omnipotencie of God no other creature sheweth it so much or gyueth so greate manyfestation thereof vnto vs as man which is made to the Image and likenes of God hym selfe Many knowe many things and knowe nothinge of them selues they see other men but they see not them selues they seeke God by exterior thinges leauinge the inwarde thinges by which God is founde in deede descende downe into the interior parte of thine harte for so much as thou doest profit in learning to knowe thy selfe so much proceedest thou also in learning to knowe who God is and although that by the knowledge of the noble state of the minde the true and perfecte knowledge of Gods greatnes is best and most playnely shewed yet to abase thy pryde withall thou haste alwayes before thyne eyes the misery of the body and the shortenes of thy lyfe that thou mayest come by that way vnto God In knowing of thy selfe thou wilte humble thy selfe and in humbling thy selfe thou wilt feare God and because the feare of God is the beginning of thy saluation thou must beginne firste with the knowledge of thy selfe If thou wilte see thy selfe and knowe who thou arte thou must take a glasse and beholde thy selfe
to kill hym as many doe which put their owne passions in prisâ—â— for a whyle but they will not kill thâ—â— forthwith It is not sufficient for the 〈◊〉 imprison thy passions in keepinge thâ—â— from going out but thou must kill them as all concupiscence and worldlie desiâ—â— may vtterlie die in thee Many be like the trees in wyntâ—â— which seeme deade to the worlde in 〈◊〉 outward shew but when they be sturâ—â— vp and moued a little then they shew thâ—â— selues by their wordes and answeres 〈◊〉 be such as haue their passions still quick and liuelie in them But because that 〈◊〉 rootes within were left a liue they beginâ— to spring forth agayne assone as the tempâ—tation of sommer cometh vpon them Goâ— sayde vnto Saule because thou hast let hiâ— lyue that was worthie to die thy lyfe shaâ—â— goe for his Thy soule shall die by meanâ—â— of the lyfe which thou gauest vnto thâ— bodie Make reckenyng with thy selfe anâ— see who it is that liueth in thee If the fleâ—â— doe lyue then is the spirite deade Thâ—â— canst not gyue thy selfe to prayer and coâ—â—templation without that thou be first moâ—â—tified before all other thinges thou muâ—â— gyue thy selfe vnto mortification God commaunded that all thoâ—â— beastes sholde be stoned vnto death thâ—â— drew neare vnto the hill where God hym selfe appeared and why deserueth not 〈◊〉 the same punnishement that hauinge hiâ— â—â—astly passions still abiding in him will â—euerthelesse approch vnto the high hill 〈◊〉 contemplation VVhilest our sensuall â—â—ssions reigne in vs then is little diffeâ—â—nce betwixt vs and beastes Thou canst not come to the conâ—â—mplatiue lyfe but that thou must first â—egynne with the actiue lyfe Iacob was â—â—st called Iacob which is as much to say 〈◊〉 a subplanter or one that holdeth anâ—â—her by the heele before that he was calâ—â—d Israell which signifieth one that seeth â—od For thou canst not see God by conâ—â—mplation but if thou doest first plucke â—â—â—ce out of thee by the heeles and cast â—â—â—m cleane away by mortification of thy â—â—lfe Mortification perteyneth to the lyfe â—â—iue First was Lia gyuen vnto Iacob â—hich representeth the actyue lyfe after â—â—at he had serued many yeares for Raâ—â—ell which signified the contemplatiue â—â—fe and althoughe that Rachell be first 〈◊〉 Nobilitie and perfection yet is shee â—â—â—t in generation and knowledge Alâ—â—ough that the contemplatiue lyfe be â—â—tter then the actiue yet first thou must â—â—ceyue and take hold of the actyue lyfe â—hou must first be maried vnto Lia before â—â—ou comest vnto Rachell Mortefie first â—â—y sensualitie and excercyse thy selfe in â—orkes of humilitie Learne to conquere â—â—y selfe and to be abstinent and patient â—â—d to beare all iniuries and so shalt thou come vnto contemplation Daniell and his companions were great absteiners and fasters and very chastâ— withall and by that meanes were theâ— made capable of Gods deuyne reuelatioÌ„â— Many will flie without winges but theâ— profit little because they are not mortâ—â—fied Thou shalt neuer come to the heighâ— of contemplation yf thyne affection 〈◊〉 not free from all thinges that are vndeâ— heauen and so rauished with the loue oâ— God that thou hast gotten the perfecâ— knowledge how to despise thy selfe fâ—â— God The pure loue of God maketh 〈◊〉 spirite simple and so free from all worlâ—â—lie thinges that it may without all payâ—â— and labor flie vp vnto God If thou wert dead to the worlde thâ— worlde wolde be deade to thee also as iâ— was vnto the Apostle Euen as the sea reâ—teyneth those men that be lyuing in it anâ— casteth away those out of it to the shâ—â— which are deade so doth the world honoâ— those that lyue to the worlde and doth those away from it that mortefie them selues for Christ. IT IS MEETE FOR VS TO mortefie and chasten our flesh by absteynyng from meate to the end that vvhen our sensuall appetites be tamed vvee may vvith more ease obey the spirite CHAP. 18. YOV shall die if you will liue accordinge to the flesh saith the Apostle Thou shalt neuer be able to serue the spirite except thou wilt be abstinent and penitent in thy â—yfe The shippe that carieth to greate a â—urthen sincketh therewithall into the â—ottome of the sea if thou doest charge 〈◊〉 bodie with to much meate thou wilt â—â—owne thy soule in the sea of sinne The deuill by eating ouercame our â—â—rst forefathers And the first temptation â—â—at euer he gaue vnto Iob was whilest his â—â—ildren were feastinge together Abstiâ—ence and austeritie of lyfe be both neâ—essarie for our mortification God prouided meate for all other â—yuinge creatures before he prouided any â—â—or man to teach vs how little care wee â—â—olde take in prouiding for our bellie Saint Paule knowinge hym selfe to be an elect vessell chastened his body and yet wee that haue no certentie thereof at all but doe onlie knowe our selues to be sinners lyue in pleasure and delighte Beware you ouerlade not your selues by ouer much eatinge and drinkinge sayth our Lorde Daniell to be the better prepared to receyue the heauenlie consolations fasted three whole weekes together and neither eate breade nor flesh nor dranke wyne whereby he was made worthie to see many visions and reuelations If thou wilt ouercome thyne enemy the beste way for thee is to take his weapons away the weapons that the deuill vseth against thee is thyne owne proper fleshe whosoeuer gyueth him selfe to the pleasure and delight of the body will fall soone into subiection of the deuill Daniell did firste destroye the idoll Bell and after the Dragon that was within the idoll Be thou an aduersarie vnto the idoll of the fleshe and labor against it by abstinence fasting and prayer and thou shalte carrie away the victorie from the deuill nothing doth feare the deuil more nor maketh him faster to flie away from thee then abstinence and austeritie of lyfe and nothing doth gyue him greater courage nor maketh him more bold to tempt thee then thine owne flattering and ouermuch fostering of thy body It is a very follie for thee to thinke that thou shalt lyue chaste if thou leadest thy lyfe in wantonnesse and delicasie take away the superfluitie of thy bodely sustenance which serueth in steede of woode to make the fire withall and thou shalte easely quench the fire of thy sensuall desires Loth who lyued chaste in Sodome and was thereby delyuered from the fire that consumed the Citie yet after because he kepte not well this vertue of temperance but fell to drinking of wyne out of measure he committed incest on the hill with his owne doughters A man shall not be ouercomen by temptations nor burnte in the fire of sensualitie if he will defende him selfe with the shielde of abstinence and although that he ascende vp to the hill of contemplation and be fledde from the world yet yf he be not abstinent he may falle fowlie as Loth did It is greate
not returne vnto vs agayne but wee shall rather goe vnto theÌ„ They were pilgrimes and straungers here on the earth as wee are now All that they had they haue left behynde them and so shall wee doe also They are gone and passed away like a shadow so shall we passe away also O how soone each thinge passeth away There is scarselie any memorie left of any of the great meÌ„ of the world euery thing is coÌ„sumed by tyme. God is he that onlie is stable permanent all other thinges as frendes companyons pleasures and pastimes haue soone an end All these doe soone fayle within a while shall one of vs be seperated from another And the tyme is not long to in which wee shall be eaten vp by wormes and turned into dust and ashes Each thinge passeth and consumeth away with tyme. It is vearie vanitie to esteeme of these soone slidinge thinges of the world as yf they shold haue any long continuance here Shall wee happelie be better remembred then those that are gone hence before vs Are wee better then they It were suerlie small wisdome for any of vs to thinke that there shold any better memory be made of vs then of those that are gone hence before vs. Open then thine eyes thou that puttest thy confidence in the world And behold both greater richer and more noble then thou arte of whome there is not now any memory left It is vanitie then to make any accompt of the memorie of this transitorie worlde Euerie thinge hath an end Euerie thinge passeth away with tyme euerie thinge hasteneth toward his end and tendeth toward his consummation euerie thing is full of vanitie and corruption The loue of God is that which onelie lasteth and endureth for euer for the glorie of this world endureth but for a blast HOVV GOOD AND DILIgeÌ„t seruice so euer a man doth vnto thâ— vvorld yet doth the vvorld neuer remember it neither vvill it knovv hyâ— that serued it But vvill calle vvell to mynde and haue in remembraÌ„ce thâ—se that misused and euill intreated it CHAP. 7. THE foole knoweth nothing sayth the wyse man the wordlie men trauaile to get the honour of this world which wheÌ„ it hath forsaken them agayne it will scarseliâ— knowe them A greate frend was Dauid to Naball and much had he done for hym in the tyme of his good estate But when Dauid was after fallen into necessitie he wolde not so much as know hym But aunswered Dauids seruantes when they came vnto hym who is Dauid Or who is Isais sonne Shall I bestow my sheepe and my goodes vpon one whome I knowe not Many a day had Dauid conuersed before with Naball whereof he was now so forgetfull that he asked who he was Naball signifieth as much as foole as the storie telleth and it is a very playne figure â—f this vayne and foolish worlde which is â—ubiect to so much vanitie and mutability â—or after much labor bestowed in the serâ—ice of the worlde by the faythfull serâ—antes and folowers thereof when they â—ooke againe for any rewarde of their serâ—ice it refuseth quite the knowledge of â—hem and playnly sayeth that it knoweth â—hem not They bestow greate trauaile in â—he seruice of it both day and night and â—et must forgetfulnes be all their rewarde â—t the last This vnthankefull world is lyke vnâ—o an inne keeper whom his geste goeth â—bout to take acquaintance of telling him â—hat he hath bene long his gest and hath â—odged many a night in his howse but he â—efuseth his acquaintance and telleth him â—gayne that he knoweth him not neyther â—an he keepe any reckening of so many as â—oe passe by that way Men spende all their tyme in seruing â—he world and at the last they are demaunâ—ed who they be as though they had neâ—er seene them before we doe all both good and bad passe through this worlde â—â—ke pilgrimes and trauaylers and commonly most men doe vse to inuite straungers as they passe by the way And euen so doth the worlde play by them he gyueth â—hem curteous wordes and good enterâ—eynment to make them delighte in his company and to serue him dilligently in â—ll kindes of vanity after that he laugheth them to scorne and shaketh them 〈◊〉 as though he had neuer bene acquayntâ—â— with them before It were good for euery man to eâ—â—ter into an accompte with him selfe aâ—â— see whether he haue not bestowed moâ—â— vpon the worlde then vpon Iesus Chriâ—â— VVhat so euer thou haste bestowed vpoâ— the world thou mayest well thinke it leâ—â— for after a shorte space being past thoâ— shalt finde how thou arte cleane forgotâ—â—â— and out of minde and if thou wilt needâ—â— be remembred at his handes and haue iâ— to know thee agayne thou were beste 〈◊〉 handle it hardly and set nothing by it 〈◊〉 thou beatest thyne hoast well fauoredâ—â— as thou passest by the way he will not foâ—â—get thee agayne in twentie yeares after And that is all the cause why the world forgetteth not good and holie men whicâ— liued here in the world because that thâ— set nothinge by it nor cared not for iâ— Those that make much of it It forgetteth and remembreth onelie those which conâ—temned it Handle it hardlie and it wiâ—â— neuer forget thee And the lesse that thoâ— louest it the more shalt thou be beloueâ— of it Of his frendes it is forgetfull and 〈◊〉 faythfull folowers will it not knowe at alâ— O how many haue passed through thâ—â— worlde with greate triumphe and honouâ— the names of whome be scant knowen 〈◊〉 this day neyther is there any more menâ—tion made of them then yf they had neuâ—â— â—â—ne borne and no more are they knowen 〈◊〉 the world then yf they had neuer bene 〈◊〉 the worlde Let all thy care be to loue God onelie â—â—d to serue hym for he knoweth well all â—â—s owne sheepe whome he meaneth to â—â—nducte to his pleasant pastures of Paâ—â—dis and euerlasting glorie THIS VVORLD IS LIKENED to a tempesteous Sea in the vvhich our Soules are tossed and turmoyled vvith infinite daungers from the vvhiche there is no vvay to scape but by retiring into the harborovvgh of peÌ„nance CHAP. 8. THOSE which sayle on the seas doe tell of many daungers that they haue passed sayeth the wise man The daungers of the seas be so greate and so many that no man is able to reporte them but he that hath proued them The nauigatioÌ„ which we make through the tempesteous waues of this worlde is so much more daungerous then the other as it gyueth greater impedimentes to the sure reste of our soule which it expecteth in heauen then the other doth or can doâ— to the obteyning of a sureâ—porte in earth The waters of this world be bitter so are all worldly consolations In this sea doe the great men lyke vnto great fishes eate vp and deuowre the little the waueâ— thereof be neuer at any rest but allwayes mouing and working vnto the which the
enioye the pleasant lande of promise Thou must not let thy iudgemente be so much corrupted as to choose rather a miserable life in the perturbations and remorses of conscience then to enioye a moste quiet and peaceable lyfe in Christ Iesu. VValke on toward that celestiall Hierusalem your free mother their shalt thou fynd perpetuall rest sayth the Apostle Abhorre with all thyne hart such vnquyet trouble and affliction of thy sowle The vearie miserie of thy lyfe it selfe biddeth thee to forsake it The world it selfe crieth out vpon thee not to esteeme it Be not like vnto the children of Gad which willinglie refused the land of promyse for the liking that they tooke vnto the hill of Galaad where they meÌ„t to make their perpetuall habitation In like maner are their diuers that care not for the glorie eternall contenting them selues with the gooddes of this miserable world Thou must not thinke to fynde rest there where all is in a confusion and alteration The worldlie men be amazed and confounded they knowe not them selues what they doe nor whether they doe inteÌ„d to goe no more then did the builders of the tower of Babilon BECAVSE THAT ALL THE consolations of this false vvorld be accompanied vvith so many infinite sorovves and troubles and are full of bitternes and greefe vvee ought onlie to loue God and his eternall beatitudes CHAP. 16. GOD graunteth not that my spirite shold haue rest and hath filled me full of bitternes sayth Iob. Thou canst not in the world enioye any perfect rest nor receyue any true ioye where all is bitternes and sorow Consider what sharpenes is founde hiddeÌ„ vnder that which appeareth sweete First consider the pleasure of synne And after weygh withall the payne that succedeth it Vyces doe allwayes apparell them selues after the best and finest facion being of them selues miserable filthie bondslaues Let not the pleasure of these worldlie shewes deceyue thee for all that is within it is nothing but affliction and bitternes By this thou mayest perceyue what an euill thinge vyce is that going so well galantlie apparelled is in deede all horrible and lothsome And contrariewyse thou shalt konwe the goodnes of vertue who allwayes goeth poorelie and barelie clothed and yet is in deede all fayre and gratious In all wordlie thinges thou shalt fynde greate trouble and greefe Christ our sauiour beinge in the glorie of his transfiguration made mention of his holie passion to teach vs that the felicitie and prosperitie of this world is full of bitternes and vexation If the world being so full of bitternes as it is be yet so much beloued and esteemed how wolde men haue loued and esteemed it if it had bene all sweete and pleasante God hath mingled sorowes among our consolations here in this world because we sholde hate this lyfe and loue the lyfe to come A man that was such a louer of worldly honor was very ioyfull to see how he was inuited to the feast of queene Hester but his greate ioye was turned into bitter mourning when he saw that Mardocheus wold gyue him no reuerence Sorow doth alwayes goe accompanied with worldly ioye and to them that lyue in continuall prosperitie euery small griefe doth much annoyance It is marueylous to beholde that al thinges in this lyfe sholde be so full of bitternes and yet that they sholde be esteemed of so many men for sweete and sauorie Greate is thy daunger if thou canst not onely be contented to lyue amongest so great sorowes but also to take pleasure and delght in them That sicke man is in greate daunger whose stomacke refuseth good and holesome meate and can eate nothing but that which is hurtefull and euill for him and as little hope is there to be had of that man which leaueth thâ— sweete conuersation of Christ Iesu and casteth his affectioÌ„ to like of the poisoned meates which this world doth offer hym VVhen God fedde the Israelites wiâ—â— bread froÌ„ heaueÌ„ yet murmured thei against Moyses and wisshed to haue agayne their old grosse diet of Egipte Their sowles lothed euerie kinde of meate sayth the prophet Dauid The onlie consideration of the bitternes that is in all these worldlie pleasures is sufficient to moue vs to the detesting of all earthlie comfortes Dauid being in his greate triumph and deuydinge of his pray amongest hiâ— souldiers after his victorie receyued the wofull message of the death of Saul thâ— ouerthow of all the Israelites army whicâ— turned his ioyfull victorie into a sorowfull heauines and made both hym selfe all that were present with hym to chaungâ— their myrth into mournynge and the ioyfull feast of their triumphant victorie diâ— they coÌ„uert into a longe lamentinge both for the death of Saul and Ionathas thâ— greate slaughter of the people of Israel Here may yow see how all vpon a sodayne sorow ouertaketh ioye Doe not thou therefore loue the glorie of this preseÌ„t world except thou doest delight to lyue in sorow and disquietnes For wheÌ„ thou art once entred into the delighte of those false alluring pleasures art parting the pray of thy pleasures amoÌ„gest thy senses As Dauid deuyded his bootie amongest his souldiers thou shalt straight wayes be ouertakeÌ„ with the messenger of death which is a troubled conscieÌ„ce fearfull scruples which be allwayes ioyned vnto sinne This is that discomfortable messeÌ„ger which will neuer suffer thee to enioye longe any pleasure of this world This is he which disquyeteth all thy ioyes and turneth all thy worldlie comforts into bitter sorowes O open thyne eyes and consider what thou hast lost by thy louyng of the world Lament vpon thyne owne soule o miserable man and beholde how the noble men of Israell be slayne when the light of grace is gone from the and that thy noble vertues be wounded within thee The people is also destroyed when the merites of thy good workes be lost Shut thou the gate of thy sowle neuer so close thou canst not keepe out this messenger from entring in Now since this euill newes may so easely come vnto thee when thou thinkest least thereof the sure way is for thee to loue God and his eternall and true felicities and so mayest thou lyue contentedlie for this present tyme and enioye the endles comforte of heauen when this lyfe is past THE VVORLD DOTH SO blinde his seruantes vvith the smoke of honors and vvith the svveetenes of his delightes that they setting their vvhole mindes thereupon can not perceyue the deceyts thereof nor the fovvle filthines of synne vvhich they are drovvned in CHAP. 17. MY vertue hath forsaken me and the light of myne eyes is not with mee sayth the Prophet Dauid Thou arte surelie blinde yf thou perceyuest not the vnhappie state that thou lyuest in by seruing of the world Thinkest thou that the faulkener can keepe his hauke quiet vpon the pearch except he put her hood vpon her head to couer her eyes The world
〈…〉 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
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâ—â—rldlie men their bellie is filled with â—hose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most 〈…〉 of the eye They hange vp their hanginges of silke and Arras in their 〈◊〉 and cheefest chambers of resort 〈◊〉 the most base vyle thinges of their 〈…〉 they bestow in the corners and 〈…〉 of the house Euen so doth 〈…〉 the riches of his glory of his 〈…〉 the open market affordinge 〈…〉 pennyworth thereof to as many as 〈◊〉 buye of yt But the golde and siluer 〈…〉 worthie to be esteemed and 〈…〉 the verie sweeping and 〈…〉 house he hath hid vnder the 〈…〉 and set them out of sight Of 〈◊〉 secret thinges then which in gods 〈…〉 nought worth nor reputed for 〈…〉 Dauid sayth The bellie of these â—â—â—â—dlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their â—â—â—â—sor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth 〈◊〉 prouoketh the appetite to take more 〈◊〉 they shall suffer huÌ„ger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid They goe round about the earth to get honors and riches but for all that their hunger will not be satisfied The Prophet Aggeus sayth vnto worldlie men Thou hast eaten but thou hast not satisfied thy selfe thou hast put on thy clothes and art neuer the warmeâ— The more worldlie thinges that thou hast the more shalt thou desire of them the vehemencie of thy thirst shal be the greater Thou art like one that eateth salâ—â— And as he that throweth oyle into the 〈◊〉 to quench it Labor not to seeke 〈◊〉 the vanities of this world for thou shalt neuer quench therewith the thyrst of thâ—â— soule although thou gettest that whiâ—â—â— thou doest desire THE SOVLE BEINGE indued vvith reason and created after the image of God ought to delighte and reioyce onlie in hym and of hym receyue perfect comforte CHAP. 2. OPEN thy mouth and I will fill it sayth God After that our Lorde had recommended vnto his people the obseruing of his commaundemeÌ„tes In reward thereof he tolde them that yf they wold opeÌ„ their mouthes he wold fill them Thou must not vnderstand this by our bodely mouth which being of so small a quaÌ„titie is soone filled but of the mouth of the soule which as our desire and our longinge The whole world is not able to satisfie the greate desire of our soule but onlie God whiche created our soule after his owne Image and likenes who is he that saide Put forth thy petition and extend thy desire for I am he that must satisfie fulfill it and none other besyde me The reasonable soule which is created after the image and likenes of God may well be occupied aboute many thinges but it shall neuer be satisfied nor filled but with God hym selfe In hym it is at rest quyetnes and by hym it receyueth perfect ioye and felicitie Happie is that soule vnto the which God is all thinges and nothing is pleasant vnto yt but God alone besyde hym all thinges are bitter greeuous Our soule shall neuer fynde rest yf it seeke for comforte in earthlie thinges The vessell whilest it is in the water seemeth not heauie but as soone as it cometh out of the water the heauines and waight thereof appeareth The reason is because the substance thereof being earth or that which is nearest vnto earth it hath most agreement and coÌ„uenience with the element of water when it is vpon the water So when thou art with God in hart by faythfull loue thou art in the element that is most proper and proportionate vnto thee and remaynynge there with hym thou goest away merely with good contentment But when thou doest loue the world thou goest cleane out of thyne owne proper element which is God and therefore euerie thinge then seemeth paynefull and heauie vnto thee The wicked men fynde much trouble busines euen in the middest of their honors and good men finde comfort and quyetnes in all reproches that can be gyuen theÌ„ Only in God is true ioye of hart And out of God is there neyther peace nor pleasure As thy bodie can neuer take rest being layed vpon a narrowe peece of wood so shall thy soule neuer fynde any rest in thinges of this world All that whiche is not God hym selfe doth no more good vnto the soule then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode Thou oughtest to consider that thou canst gâ—t no rest by louing the thinges of the earth and for that cause thou oughtest to turne thee vnto God alone yf thou wilt get a quyet lyfe VVhen God created man the scripture sayth that he rested hym which he saide not when he had created other thinges for man can only rest in God God is saide to rest in man onlie when man receyueth his only rest in God him selfe God filleth thy desire with good thinges sayth the prophet Our appetite will neuer rest vntill it come vnto the end it seeketh Our soule is of that noble nature that nothing can satisfie it but the cheefe good of all which is god VVhiche appeared by the earnest crying out of Dauid sayinge As the hart desireth the fountayne of water so longeth my soule after thee O my God my soule hath thirsted after thee the fouÌ„tayne of lyuelie water when shall I come and appeare before thy presence My teares were my foode both day night when they asked of me where is now thy God VVhen he was froÌ„ god he wept to see him selfe in that thirst and in that necessitie And therefore he desired god to gyue hym his full and perfect contentation The world cannot quench the thirst of thy desire therefore oughtest thou to goe vnto Christ who sayeth whosoeuer thirsteth leâ— hym come vnto mee Set not thyne harte vpon the vanities of this present world vnlesse thou doest meane to be vexed with vnquyetnes and affliction Doe not thou loue this temporall glorie and thou shalt haue the eternall glorie If thou doest looke to obtayne whatsoeuer thou desirest take the couÌ„cell of that holie Prophet Dauid that sayth Delight in our Lorde and he will gyue thee the petitions of thyne hart Hym onlie oughtest thou to loue and so in this lyfe thou shalt be glad and reioyce and in the other lyue in blysse euerlastinge GOD IS ONLIE THE FOODE of our soule for he hath made vs onlie for hym selfe and our soule beinge a spirite it is vnpossible to satiate it vvith corporall thinges because there is no conformitie betvvixt them and it CHAP. 3. I SHALL then be satisfied when I shall see thy glorie sayth the Prophet vnto God doe not thou seeke for
his Father in the garden and at many other tymes the Euangelistes doe tell how he went alone for to pray the conuersation of many is noysome and therefore must thou flie from the tumulte and sturre of much people VVhen Adam was alone in Paradise he was gratefull to God and to all his Angels and fearefull to the deuill but after â—hat he was accompanied he loste many a â—enefite whereof company ministred the â—ccasion The prophete Dauid sayeth I â—eperated my selfe by flying away and I â—emayned in the wildernes Elias being alone was fedde with bread â—rom heauen and being amongest a greate â—ompany he colde scarse get whereof to â—ate VVhen man is alone he fyndeth â—eauenly consolation but in the compaâ—y of men he looseth the bread of heauen â—he Children of Israell did neuer eate Manna vntill that they were passed thâ— redde sea which be the perturbations oâ— this present worlde And if thou couetest much the company of men thou mayest happely thereby loose God make not thou so litle accompâ— of God as to loose him for so small a commoditie as the company of this worldâ— doth yelde thee SILENCE IS A GREATâ— keeper and maynteyner of deuotion â— religion and therefore they that obâ—serue it not but are full of vvordes dâ— make avvay for the deuill to hâ—â— them and can by no meanes be perfecâ— religious men CHAP. 20. SILENCE is the best keepâ—â— of iustice sayth Esay He thâ—â— is not a louer of silence aâ—â— solitarines shall neuer be 〈◊〉 perfect religious man Saint Iames sayth thâ—â— whosoeuer thinketh to be a religious maâ—â— and refraineth not his tongue his religâ—â—â— will be to hym but vayne and of no effeâ—â— for whatsoeuer is gotten by prayer is 〈◊〉 agayne by babblinge and much speakinge Silence is the best keeper and maynteyner of deuotion doe not maruayle if thou doest finde thy selfe often tymes colde in thy deuotions if thou doest vse to spend much tyme in superfluous talke and idell wordes Thou must learne to holde thy peace if thou wilt looke to profit for why did God almightie bestow on thee but one tongue two handes but because thou sholdest speake little and doe much God hath ordeyned for thy tongue two dores to kepe it in with the one is of flesh which be thy lippes the other is of harder substance more stronge as bone which be thy teeth to the intent that being so kept it sholde neuer speake vpon any superfluous cause but onlie when necessitie inforceth and gyueth occasion If thou be a busie talker and full of wordes what els art thou but a citie without a wall a house wiihout a dore a shippe without a stearne a vessel without a couer and a horse without a bridle VVhat hast thou gotten or what canst thou keepe if thy tongue be alwayes looselie walkinge And if that parte be no better garded the deuils who are thy mortall enemyes will easelie enter into thee and robbe away from thee all the good that thou hast gotten together Thy death and thy lyfe doe both stand in the handes of thy tongue Holie religious men haue alwayes highlie esteemed silence and haue taken great paines to mainteine it in them as the vearie key of religion lest they sholde haue lost with much talkinge that which they had bene longe aboute in gettinge Esay sayth silence and hope shal be your fortresse silence gyueth a great grace vnto all maner of vertues Zacharias after his longe silence receyued at gods hande S. Iohn which signifieth grace If thou doest holde thy peace and keepe silence thou shalt the sooner receyue the grace of God As the pot that is couered will sooner be hoat cause the liquor that is in it the sooner to boyle theÌ„ that which is vncouered by reason of keepinge in the vapors so if thou doest keepe thy mouth shut vp close by silence thou shalt the sooner waâ— warme and feruent in deuotion and gods seruice If thou wilt not learne to holde thy peace thou shalt neuer learne how to speake Of the good man the scripture sayth thus he wil be solitarie and silent and will haue regarde vnto hym selfe He that holdeth his peace goeth alone bethinketh hym of his owne estate and maketh his contemplation of heauenlie thinges and despiseth the thinges of the earth He that keepeth silence with more ease doth liftâ— vp his harte vnto God Saint Iames sayth let euery man be slow to speake and readie to heare They falle quickelie from the state of perfection that breake silence and vse many wordes Euen as when you shut a conduytes mouth where water passeth the water will strayght wayes mounte vp on highe so yf thou shuttest fast within thee the good spirite of deuotioÌ„ by silence thy prayers shall the sooner ascend vp on highe vnto God and thou shalt the better feele within thee what sweet taste thy deuowte prayers doe bringe vnto thee and by as many idle wordes as thou spendest thou doest as it were by so many smal water streames sende forth agayne the deuotion which thou before receyuedst And so many dores doest thou leaue open to thyne enemy that gyueth good watch vpon thee as thou vsest to speake lighte wordes and vayne It is written He is lyke vnto a citie that is vnwalled that can not refrayne his spirite by keeping silence The citie of our soule muste needes suffer many mortall woundes when it is not defended by the walles of silence Nabuzardam brake downe destroyed the walles of Hierusalem robbed the temple and caried the people captiue to Babilon which the deuill attempteth to doe by thee as often as he seeketh to make thee breake thy silence that so he may robbe thee and make spoyle of the temple of thy conscience and bring thy soule prisoner into the confusion of BabiloÌ„ which is hell it selfe Set then good watch abouâ— thy walles lest thou be robbed spoyled by thyne enemies THE GOOD SERVANTES OF Iesus Christ ought to flie idell talkâ— vvhich breedeth much daunger anâ— detriment to the spirituall lyfe and gyue them selues to the contynualâ— exercise of godlines and pietie CHAP. 21. OF euerie idell worde shalâ— thou gyue a reckeninge iâ— the day of iudgement saitâ— our Lord. Our harte is likâ— vnto a peece of wax thaâ— with colde groweth to 〈◊〉 hard and by heate waxeth softe and tendeâ— agayne and when it is once softe it receyueth the printe of the kinges owne Image Thou must stop thyne eares from hearinâ— vaine and idell wordes for they coole anâ— harden thyne harte And if thou doest 〈◊〉 keepe thy selfe well from hearinge theâ— thou shalt not profit much in the seruicâ— of God Holie and spirituall wordes inflamâ— the harte accordinge vnto the sayinge 〈◊〉 the prophet Thy worde O Lord is fierie In the day of Christes resurrectioÌ„ the two disciples that went trauaylinge by the way toward Emaus talkinge with our Sauiour had their hartes inflamed