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
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
thy iourney toward heauen thou seekest for all these worldly impedimeÌ„tes that might hynder thee thitherwarde VVhat good doth it a man for to gayne the whole world and to loose his owne soule God sayth hym selfe that euerie beast which creepeth vpon the earth with hiâ— breast shal be abhominable And verie abhominable is it that man which is createâ— for heauen shold trauayle take paynâ— in the louing of the gooddes of the earth These are verie vnworthie of heaueâ— these be they whome Gedeon the noblâ— Capitaine dismissed out of his army anâ— bid to retorne home agayne as men vnworthie to be partakers of any worthie entreprise who falle downe flat to the earth and lye on their breast to drinke the running waters of these transitorie worldlie gooddes Get thou as greate riches as thou canst yet must thou geue credite vnto Iob that hath told thee longe agoe That naked thou camest out of thy mothers wombe and naked thou must retourne to the earth thy mother agayne The mill wheele turneth al day aboute and neuer resteth nor standeth still But turne it neuer so much al day loÌ„ge at night yet it standeth still resteth in the same place where it fyrst beganne to turne VVell mayest thou trauayle and wander aboute the worlde to be riche and honorable but when death cometh than thou must needes stay from going any further Then shalt thou be founde in the verie same state that thou wast in when thou first entredst into the worlde poore and naked thou camest into it so shalt thou enter into thy graue and in the state thou wert in at the begynninge thou shalt make thy latter endinge whence thou camest thou shalt returne and this must thou needes doe how much soeuer thou hast trauayled in the worlde before to make thy selfe riche and greate therein It is a vanitie therefore in this shorte lyfe to make thy foundation vpon the temporall riches of this worlde If thou contemne them with all thyne harte thou shalt lyue in welth for euer with Christ VVITH MANY GOODLIE REAsons and examples of gods frendes he proueth that in this vvorld mournyng is better theÌ„ laughinge And trauayle and payne more profitable then pleasure and solace CHAP. 23. VVOE be vnto you that laugh for you shall weepe saith Christ woe be vnto you that haue your ioyes in this world synce you shal be so voyde of all ioye in an other worlde VVoe be vnto all them that doe lyue in pleasure for much sorow and trauayle is prepared for them Happie is he that in this worlde being mortified for Christ doth carrie alwayes aboute with him the sorowe of his bitter passion before his eyes Happie is he that in this tyme of teares vale of miserie is daily fed with teares Happie is he who in this tyme of banishmente doth make teares his foode both day and night A man that hath in his remembrance the quiet peaceable countrye of heauenly Sion his owne proper habitation may well with reason lamente and be euen confounded to see hym selfe confined into this place of bannishemente amongest the bitter waters of the Babilonicall state of this worlde Happie be they that weepe for they shal be comforted sayth our Sauiour and God hym selfe shall wype of the teares from their eyes those must needes be comfortable teares which the blessed hand of our Maister doth wype awaye As the lande that is neuer watered bringeth nothing furth but braÌ„bles thistles ingeÌ„dreth serpentes so wil thy soule bring furth nothing but vanitie and vncleanes except thou doe water it with the water of thy teares And as necessarie are teares to the soule as water for the earth All flesh was corrupted and for the remedie thereof God sent the water of that greate flood vpon the earth to clense it agayne And if thou wilt let the flood of teares fall vpon thy soule and ouerflowe it It will kill all sensuall concupiscence in thee Happie is that flood which mortifieth the bodie quencheth all worldlie desires and maketh fruytefull the barreyne field of thy soule They are but vayne which in this lyfe doe seeke their pleasures and delightes It is a greate errour for thee to seeke after these temporall consolations At the houre of thy death it wil be found better for thee that thou haddest lamented and bewailed thy sinnes then in this miserable lyfe to haue spent thy dayes in deceyuable light vanities If thou wilt haue thy feast daye here then must thou keepe thy vigil and fast there If thou doe spend thy dayes in laughing here in this lyfe in hell shalt thou mourne with death for euer Holie Iob sayde I sighe and am sorie before I take my foode In the feastes of the Sainctes the vigil cometh euer before the feast day because they did allwayes in this worlde fast and take paines and therefore afterwarde they must eate and be merie for euer The worldlie maner is all contrarie they doe first eate and make merie and then after they doe pay their scot Death cometh and maketh the reckenyng for them and then shall worldlie folke paye deare for their good cheare that they haue made heare Then shall the laughing and mirth which thou vsedst here be too well payed for with perpetuall mournyng there Those be bitter comforts that must be boughte with euerlastinge tormentes Allthough thou doest here eate a pace take thy pleasure and takest thy selfe no care thereof yet is their one appointed by the gouernour of the howse to take the reckenynge and score vp all the shot so that at the last there shal be nothinge left vnpayed for If thou diddest but way well this with good consideration thy charge sholde not growe so great neither woldest thou with such full scope of libertie gyue thy selfe to the world But now because thou remembrest not that these thinges shall haue an end And that thou must gyue an accompte thereof and paye for all the reckenynge thou spendest here so freelie for the which thou shalt after neuer cease thy payement in hell And as Iob sayde of good men that they sighed and sorowed before they did eate so sayeth he of these worldly folke here They passe furth their dayes in ioye and mirth they reioyce and make merie when the musicke soundeth and in the twinkling of an eye they disceâ—d downe into hell To the riche glotton which S. Luke mentioneth Abraham sayd Thou must remember sayed he that in thy lyfe tyme thou receauedst ioy and contrarywise Lazarus receaued sorow and now is Lazarus comforted and thou tormented This is the ende of worldly comfort and this is the ende of the vayne glory of this world Thou shalt not finde in all the whole euangelistes that euer our sauiour Christ laughed at any tyme but of his weeping wee fynde ofte mention made He wept at the tyme of his owne natiuitie He wept at his raising vp of Lazarus to
lyfe He wept vpon the Citie of Hierusalem and vpon the crosse And to be shorte all his whole lyfe was but a longe mournyng and a contynualle penitence Our Lord sayth that vnlesse you be as little children you shall not enter into the kingdome of heauen Ye knowe that children haue no other weapon to defend theÌ„selues with all but teares And with those must thou likwyse defend thy selfe from the deuill Pharao was drowned in the water of the sea and the deuill is destroyed in the water of teares It is a madnes to take pleasure in this lyfe when thou must lyue in the middest of so many greate daungers The wyse man sayeth I haue taken ioy for my sorow and vnto pleasure haue I saied why doeâ—â— thou so vaynely deceaue me Moyses had rather suffer affliction with the people of God then to be made partaker of the earthly pleasures of the Egiptians and therefore denied he himselfe to be the sonne of Pharaos daughter The teares of the iuste shall be turned into ioy sayeth the prophete And according to the multitude of my sorowes shall thy coÌ„solatioÌ„s coÌ„fort my soule It is better to be troubled with the iuste then to eate the breade of gladnes vppon the table of sinners It is better to weepe in wildernes than to laugh in the pallace of princes Despise thou this soone passing pleasure that thou mayest after receaue the vnspeakeable pleasures in glorie perpetuall GREAT VANITIE IT IS FOR A maÌ„ to gyue hym selfe vnto the pleasures delightes of this vvorld the vvhich doe runne so fast avvay and vvhiche doe cause hym at last to loose the eternall ioyes of heauen CHAP. 24. VVHAT pleasure can I haue to sit here in the darkenes sayed Tobias to the Angell It is vanitie liuing here in the darkenes of this miserable world to seeke after theâ—e vayne pleasures fond delightes of the world VVee wander in such darkenes here that â—vee can not know those that wee daylie keepe company with all yea of them that wee haue coÌ„tinually before our eyes wee can not tell which be good nor which be bad the darkenes is so great that many tymes a man can not see hym selfe The wyseman sayth That a man knoweth not whether he be worthie of loue or of hatred That man that trauayleth by the way and knoweth not whether he be out of his way or no can take no greate comforte of his iourney It is vanitie to take pleasure in the way of this peregrination not knowing whether it be acceptable to God or no And greate vanitie is it for a man to take pleasure in that state in the whiche he knoweth not whether he shal be condemned to hell And because this may happen in this lyfe at any tyme thou must allwayes lyue in doubte in feare VVhen thou trauaylest by nighte and art doubtefull of thy way it were greate marueyle to see thee ioconde and merie He that seeth his neighbors howse on a fyer will haue little lust to be merie And verie vanitie is it for the to spend thy tyme in pleasure that is geuen thee to doe pennance in especiallie seeing thy frendes thy neighbours daylie dying before thy face Of death thou art full sure but of the state whâ—â—ein thou shalt dye that knowest thou little of theÌ„ is it an extreeme vanitie for thee to forget the feare of God to gyue thi selfe to laughiÌ„g making merie That father doth much more sorow then he doeth reioyce that burieth his childe the same day that he is borne The pleasure of this world in which thou so much reioycest doth passe away in post slydeth away more swifte then the wynde The wyseman sayth that the foole taketh pleasure at his owne follie And follie it is to make accompte of that pleasure which tarieth no longer with vs. It is a vayne thing to gyue thine harte a tast of that pleasure which thou no sooner tastest of but it is gone agayne The Prophet Esay sayth they gaue greate sighes and did bitterlie bewayle that reioyced with their hartes before for their ioye ceased euen sodenlie It is a vaine pleasure that the birdes doe take when they tast of the corne and are straight taken in the grynne and like vnto that is the pleasure of the fishes which delighte in the bayte vpoÌ„ the hook whiche they no sooner take into their mouthes but death apprehendeth them Thou art as vaine and simple as these vnreasonable creatures if thou doest reioyce amiddest all those vayne prosperities of the worlde hauinge death so neare vnto thee and readie to take thee Remember that the tyme is short and let them that take pleasure be as thoughe they tooke it not God broughâ— the iust man by the right waye The waye is right when the myddest doth answere and is conformable to the begynninge and the ending The man that is strayed out of his waye goeth seeking aboute to see yf he can fynde it agayne to the ende he may get to the place that he intended his iourney to in the begynning The scripture in many places doth liken vs vnto wayfaring folke and wanderers by the way VVee begynne to enter into our pilgrimage when wee be first borne and it neuer endeth agayne vntill death doe end it You may aske of SalomoÌ„ what our begynninge and our ending is The first voyce sayeth Salomon that I vttered comming out of my mothers bely was crying and lamenting nether had euer king of this world any other beginning and like vnto this shall be also thy later ending Thou wast borne in weeping and thou shalte dye lamenting and wilte thou yet lyue laughing This is not the right way by the which the iust must walke Goe thou the strayght way be none of those that walke aboute quyte out of the way which is as Dauid sayeth the right course of the wicked Let the middest be agreeable to the beginning and the ending thou begannest in weeping and after the same sorte maiest thou well beleeue that thou shalte make thyne ending also Takâ— thou no great paynes to be rich seeing that Iob sayeth Naked I came out of my mothers wombe and naked must I retorne to my mother the earth agayne Neuer care thou to make proude pallaces since a poore litle cradle did holde thee when thou camest firste into the worlde and when thou dyest a small pit in the earth must receaue thee agayne Neuer seeke to be greate in this world since thou wast so little wheÌ„ thou camest first into it and at thy death when thou departest from it againe thou shalt be as lowe as thou wast before litle Thou wast both litle poore when thou camest into the world and not greate and riche Thou camest not first into the worlde â—â—ke a coÌ„querour or a reuenger of quarâ—els with thy sworde in thy hande neither â—ust thou be such a one when thou entrest â—â—to thy
take in their ordinarie pleasures they be so cloyed with the common vse of them But when troubâ—es and misfortunes doe come their parte is greater in them then other mens is because they haue bene allwayes now seled in pleasures and delightes and throwgh the longe lordlie libertie which they haue liued in they thinke that they were not borne for those aduersities The meane sort of people may better abide tribulation when it cometh take more comfort therein because they are more inured with affliction And greate men doe as little escape daungers as the other but rather of the twoe doe tast of them more often then they But vnto all sortes of men in generall God wolde that this lyfe shoulde be troublesome daungerous because they shoulde seeke after the lyfe that he hath created them for which is the eternall lyfe of heauen THE TYME OF OVR LIFE being short vncertayne vvee ought not to prolonge our pennance lest vvee be taken by death vnprovyded and so svvalovved vp by the deuill in to hell CHAP. 38. BE not slacke in turning vnto our Lord neither deferre pennance from day to day for sodaynly shall the angre of God fall vpon thee and in the day of vengeance shal it destroy thee sayeth Ecclesiasticus Thou oughtest to doe thy pennance quickely seeing thou hast not one houre of lyfe sure for thee to lyue 〈◊〉 God sayeth I will not the death of a sinner but that he sholde be conuerted and lyue God doth here promise thee pardon when thou doest aske it but he promiseth thee not to morow to aske it in why puttest thou of thy pennance for a tyme which perhaps thou shalt neuer lyue to see He that is of greate welth and hath fayre inheritance of his owne what matter is it though he doe spende some of his moueable goods But he that hath no more then he getteth day by day and must also gyue a reckeninge to his maister of that to what purpose should he be lauish in spending VVilt thou then that hast not one day certaine to lyue expect for the yeare that is yet comminge to make thy pennance in Thou which art so poore of tyme that thou hast not one howers lyfe of certentie to reckeÌ„ vpon wilt thou so liberally promise to thy selfe many yeare to liue Cast not the tyme away which iâ— gyueÌ„ thee make not thou to light accompte thereof remember that thou art but poore and miserable And yt may chaunce that euen this day there shall a straight accoÌ„pt be asked of thee how thou hast spent the tyme which hath bene gyuen thee for to doe thy pennance in Thy lyfe is in the same daunger that the sheepes lyfe is in which is in the wolues mouth and all the helpe thou hast is to bleate for Christ the trew sheepherd except thou wilt straight wayes be swalowed vp by death Doe not promyse vnto thy selfe any longe lyfe The wysemaÌ„ sayth An vniust promyse hath vndone many that haue put trust therein Doe not ye knowe how our lord saith That the father hath put all tyme in his sonnes power God hath not put the time into thy power but into his The prophet sayth in the psalme The tyme is for thee to worke O lord for they haue destroyed thy lawe Except thou doe vse well this tyme God will shorten the dayes of thy lyfe At Noes tyme God graunted vnto man an hundred and twentie yeares to doe his pennance in but because he vsed the time that he gaue hym so euill at the fludd he cut twentie of them cleane away So shalt thou be cut of quickelie to yf thou vsest thy tyme euill The health of the bodie is gotten by little and little because it is not of any necessitie that health shold comme vpon a sodeyn vnto any man But the health of the soule which is a thinge of necessitie vnto man may be gotten at an instant and of the tyme thou hast but onlie an instant which shall yet suffice thee for thy conuersion vnto God Deferre not thou thy pennance for many yeares since it is gods will that thou shouldest be conuerted in a moment Prolonge not that worke which God wolde haue done lest there may happen some impediment to thee that may keepe the alltogether from the doing of it Tarrie not vntill to morow for it may be he will calle to day for an accompte Be diligent then to doe well since thou arte so neare vnto death This lyfe was gyuen thee to the ende that with these troubles thou mightest buy eternall rest He that taketh any worke to doe in haste and bindeth him selfe to the doing of it by a certeyne day he dispatcheth his handes of all other busines vntill that which he hath vndertaken be done for the keeping of his credite The tyme of this present lyfe our Sauiour calleth the day in which we haue to worke for when the night of our death doth once come on there can no man worke any longer he can then neyther gayne neyther loose This lyfe is the tyme that thou receauedst of God to merite the other in Haue thyne eye vnto this worke which is nowe in thine hande and if the worlde call on thee and wolde haue thee goe about any other worke thou must not harken thereunto and if it bid thee forsake this worke and take his worke in hande promising thee for thy labor honors riches and pleasures tell him agayne that thou canst not for thou knowest not when the tyme of thy lyfe shall haue an ende Make hast and leaue not one iote of thy busines to doe because the time draweth on in which thy lyfe shall be examined and according to thy worke shalte thou receaue thy payment The falcons towarde night be greedie and labor harde to get their prâ—ye for that the tyme of proyeng is paste with them when night cometh Thou must remember also that the tyme of thy working here is but short and that it is meete for thee to vse all carefull diligence to get heauen by sighing sorowing and praying and all the meanes that thou canst vse There be very many that doe but litle consider that the dayes of our pennance doe passe away a pace neyther doe bethinke them that the tyme of their saluation slippeth euen through their fingers A wonderfull thing it is to see any man so necligente going in such hast toward his graue If thou be necligent in seeking the saluation of thy soule thou mayest hap to be handled as that Leuite was which at the intercession of his father in law departed late to his howse and not comming home in due tyme was by meanes thereof greeuouslie abused and iniuried Thou owghtest straight way to doe thy peÌ„nance and not harken to any that wolde withhold thee or deteyne thee lest when thou arte goinge onward in thy way thou be ouertaken with the darke night of death and then thou be forced to take vp thy
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
perteyneth the kingâ—â—dome of heauen And afterward blamyng and fynding fault with the pride of Caâ—pernahum as a thing that so much offeÌ„deâ— hym he gaue his curse vnto it sayingâ— VVo be vnto thee O thou citie of Capeâ—â—nahum that doest exalt thy selfe vp vnâ—â— the heauens thou shalt discend dowâ— vnto the bottome of hell The glorie of the proude man doâ—â— soone turne to confusion and as pride 〈◊〉 hatefull to God and man so is humiliâ—â—â— gratious vnto all folkes As ashes doâ— keepe and preserue the fire so doth huâ—â—â—â—â—tie preserue the grace of the holie â—â—ost Abraham saide vnto God shall I speake â—â—to my Lorde beinge but dust and ashes â—he deeper that the well is the sweeter is â—â—e water thereof and the more humble â—â—at thou art the more art thou beloued of â—od Esteeme not of high estates and digâ—â—ties in the worlde for all these shall â—â—ortlie come vnto an end There be no â—states so greate amongest men but that â—â—en are able to ouerthrow them agayne â—nd all that man setteth vp and by labor â—ringeth to passe doth quickelie passe â—way agayne and cometh to an end Conâ—â—der but the end that prowde men doe â—ome vnto and thou wilt haue a greate deâ—â—re to be humble VVhen corne is cut in the field all â—yeth a lyke on the grounde together and â—o maÌ„ can discerne which were the highest â—ares althoughe that in the growinge one â—â—are did much ouergrowe another so likewyse in the field of this world althoughe â—hat some be higher then other and that 〈◊〉 few doe exceede the residue in learning â—onors welth and worldlie dignities yet when death cometh with is hooke and cutteth vs all downe and bereueth vs of our lyues then shall wee be all equall and no difference made betweene one and another of vs. If thou openest their graues and lookest in them thou shalte not be able to discerne who was the rich man or who 〈◊〉 poore man who was in honor who waâ— in none no difference shalt thou finde thâ—â— betwixt a king and a sheepeheard neythâ—â— shalte thou knowe who were honoraâ—â—â— and much esteemed and who were dishonorable and little regarded And then if all the greatnes and honors of this worlde doe come to nothing in the ende but that all estates and conditions of men doe conclude a lyke at the last it is meere vanitie to desire to be a lofte in this worlde haue an humble opinion of thy selfe and thou shalt finde fauor at Gods hande desire to be lowe and little in the world that thou mayest be exalted and made great in an other world THERE IS NOT AMONGEST all the synnes vvhich doe reigne in the vvorld a vyce more hurtfull to mankinde then couetousnes The couetous man being cruell to all sorts of persons and cheefelie to his ovvne bodie and his soule and is of all men hated and abhorred and doth neyther enioye this vvorld nor the vvorld to come CHAP. 36. THE couetous man shal haue no inheritance with Christ sayeth the Apostle This is the second battayle with which the worlde doth assaulte vs and set vpon vs â—hich thou oughtest to encounter and to â—esist with remembring thy selfe that thou â—â—mest into this worlde naked and that all â—â—ese temporall riches be but the mucke â—f the earth and that they must be all lefte â—ere in this world behind thee when thou â—â—est out of it Amongest all vyces there is none so â—â—ll of inhumanitie and crueltie as coueâ—â—usnes is The couetous man hath no chaâ—â—tie in him he neyther knoweth father â—or mother nor brother nor sister and his nearest kinne be all as they were strauÌ„geâ—â— to him Ecclesiasticus sayeth He that 〈◊〉 euill to him selfe vnto whom will he 〈◊〉 good No good can be looked for at the câ—â—uetous mans hande because he is crâ—â—â— vnto him selfe he is good to none 〈◊〉 worste to him selfe he neuer doth gâ—â—â— vntill he dyeth He that 〈◊〉 couetous 〈◊〉 sparing of his goodes is of his honor 〈◊〉 credite ouer lauish and prodigall and 〈◊〉 that maketh the straytest accompte of 〈◊〉 money of truth yet maketh he a right â—â—â—â—der reckening No sinne ought so much 〈◊〉 be hated as that cursed vyce of couetousnes which causeth that he which is creâ—â—ted for to loue and honor God maketh 〈◊〉 selfe seruante and bondslaue to the 〈◊〉 riches and mucke of the earth Ecclesiasticus sayeth There is not 〈◊〉 worse thing then the couetous man is â—â—â—â—ther in the earth in heauen nor in 〈◊〉 Other sinnes although that they be theâ—â—selues vearie nought yet they be in soâ—â— sorte and degree profitable vnto other But the couetous man is hurtefull and vâ—â—profitable to the common welthe for 〈◊〉 hourding and keeping vp still all that 〈◊〉 getteth he causeth a dearth and scarsâ—â—â— of thinges None is so poore as he which is câ—â—uetous he is cause of his owne miserie 〈◊〉 greater pouertie or miserie there canâ—â—â— be then to haue nothing Vnto the coâ—â—â—â—â—us man all thinges be wanting he wanâ—eth as well that whiche he hath as that â—hich he hath not He can not possesse â—hat which he hath not and of that which â—e hath he is not maister but seruante â—nto pouerty a few things doe suffice but â—ouetousnes can not with any thing be saâ—isfied The greedines of riches is a dishoâ—orable honor Other worldlye men â—lthoughe they enioy not the nexte world â—et doe they enioye this world which is â—resent But the couetous man neyther enâ—oyeth this world nor the next So as amoÌ„gest all worldlie folke he is the most miseâ—able and vnhappie He that putteth his â—rust in his money hath his mynde voyde of all wisdome It is a greater honor theÌ„ to wynne a kingdome to conquer a mans owne vnordynate desires The couetous man hath a greate coÌ„quest to make in subduing his vnsatiable loue of money The Deuill when God asked of hym whence he came made aunswere that he had gone rounde aboute the earth So doe all couetous meÌ„ they wander aboute the earth as the Deuill did but toward heauen they neuer looke they seeke not to walke that way The riche man is a pray for his prince a marke for theeues to shoote at a cause of quarrell amongest his kynnesfolke and frendes His owne children doe desire his death because they may haue the spoyle of hym after his death He is not worthie of the company of the Angells in heauen nor meete for the conuersation amongest men here on the earth he best deserueth therefore to haue his habitation in the ayre amongest the damned spirites like an other Iudas that for couetousnes of money solde our lord and hong hym selfe vp in the ayre when he had done The couetous man before that he doe wynne any thing here he is wonne hym selfe And before he can take any thing of any other man he is first taken hym selfe by his owne vnordynate desires and his vnbrideled appetites He burneth here in the flame of
〈…〉 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
contentement in thinges that be created for in them shalt thou neuer finde it All that is in the whole worlde is but little for our reasonable soule That vessell which is able to conteyne God hym selfe can neuer be full vntill that God hym selfe doe fill it The cause whereof is the vanitie of these worldlie thinges The thinges that be of their owne nature vayne as all these worldlie thinges be doe so occupy the place wherein they be that for all their being there the place remayneth emptie still and golde doth no more satisfie the soule then wynde doth satisfie the bodie The desires of our soule can be but little satisfied with all that is on the earth to be desired because the desires thereof be infinite and without the compas of any measure or boundes Therefore in this lyfe wee haue no other remedie but to take away the desire of the thinges of this worlde If a man were so madde that he wold needes flie vp into heauen it were but an euill remedie to deuise for hym all such thinges as were necessarie to further his enterprice forwarde It were much better to consider the meanes how to make hym leaue it of and to put that imagination out of his heade since it is a thinge impossible to be broughte to passe After this manner must thou applie the remedie to all thy greedie desires and thirsting after honors and riches alwayes perswading thy selfe that it is vnpossible for thy soule to be satiate with any thinge that is conteyned vnder thee cope of heauen This is all the remedie that thou hast to take away these vaine desires of thyne for it is more easie for a man to haue wynges and to flie aboue the cloudes then to haue thy desires fullie satisfied with the pleasures of this lyfe These temporall goodes be but as an 〈◊〉 matter to set our desires on a fire As it were a madnes to adde more wood to the â—â—re for to put it out withall so is it as greate madnes for vs to thinke that wee can put out the fire of our desires with the drie wood of these worldlie delytes The principall cause and reason thereof is because that none of the goodes of this lyfe can haue any conformitie or agreement with the nature of our soule God hath made vs for hym selfe and our harte is neuer setled in full quyetnes vntill that it rest whollie in hym God hath gyuen vnto all thinges certaine prescribed rules answerable vnto their owne natures It were against all rule of reason to feede an horse with flesh and a lyon with grasse because it is not agreable with their natures And our soule beinge a spirite how shall it be satisfied with corporall thinges Golde and our spirite be nothing like together neyther any thinge that the worlde bringeth forth or gyueth hath conformitie with the nature of the soule Vnto some creatures as vnto the Camelions it geueth ayre to mainteyne them withall wherewith the proude men doe seeme to be maynteined also but yet the soule is no Camelion Vnto some other it geueth Iron to lyue withall as the Oysteriges vnto which it seemeth that couetous men haue some conformitie Some be fed with filthines as the fleshlie and carnall folke and to some it gyueth poyson for their foode as vnto the enuious persons But because all these thinges be earthlie and haue no agreement with our soule it can not bâ—â— susteyned with earthlie thinges onlie gâ—ace and the gyftes of the holie Ghost as thinges spirituall can gyue sustenance strength to our soule And although that pride and enuy and all other vyces be thinges in their kynde spirituall yet foloweth it not thereon that they be the foode of our spirite for their be many corporall thinges which be not the sustenance or foode of our bodies The reason is for that God is onlie the foode of our soule and not any other thinge in the world beside He hauing so ordeined it in our creation that our soule sholde not be satisfied with any thing but hym selfe If thou shouldest curiously aske whye bread doth nourish our bodies not poyson there is no other reason to be gyuen thee therefore but that bread is agreeable to the nature of the body and not poyson And euen so is it by our soule for as much as God is the naturall foode thereof if it be fedd or nourished with any other thing but God it is enough to make it to starue for hunger This spirituall foode hath also this aduauntage which our bodely nourishment hath not for that our bodely sustenance engendreth still a satietie and loathing in them that doe take of it but the soule enioying once heauen and hauing the fruition of God may both haue satietie without lothsomnes and yet haue withall an hunger vnto God so as the satietie or fullnes quencheth not the desire neither letteth the soule from desiring still Make not much a doe in afflicting of thy selfe to winne authoritie or credite in the world for all is but affliction and torment of the spirite seeke not after the riches and honors of this miserable world for in them shalte thou finde nothing but charge and care but turne thy selfe wholy vnto God for he is thy true foode and sustenance of thy soule that maynteyneth it and enricheth it VVHOSOEVER DESIRETH to finde rest let hym not seeke it in thinges of this vvorlde for they be all full of trouble and turmoyle but let hym turne hym vnto God and he shall enioy quyetnes and most happie tranquillitie CHAP. 4. RETVRNE O my soule vnto thy rest saieth the prophet The sicke man although he doe chaunge his beddes neuer so often yet shall he neuer finde ease vntil his paine be taken away that caused his vnquietnes Thou doest carry about with thee the infirmâ—tie of worldly loue but vntill thou cast it cleane away from thee thou shalte neuer finde any ease in all the delicate beddes of honors riches or delightes In God onely thou shalte finde rest loue God and thou shalte finde quietnes turne thee vnto him and thou shalt enioy a most perfect contentment Ionas the prophete after he was gone away from God neuer found rest he was disquieted vpon euery place on the land he fled after to the sea and being in a ship the tempest ouertooke him and disquyeted him but where God is there is no tempest he called vnto God in the whales bellie and made his prayers vnto him and so when he turned vnto him he was discharged of all his former troubles Seeke not for any rest in thinges of this lyfe thinke not to finde any perfecte ioy in this worlde for where so euer thou becomest thou shalt be beaten with many afflictions thou cariest thy infirmitie with thee thou shalte not finde quyetnes in any thing that thou louest here chaunge not thy place but chaunge thyne affection turne vnto God and thou shalte be in reste and quyetnes this is the readiest
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
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
in it the glasse that a man may best beholde him selfe in is an other man and if the other man that thou beholdest be but earth wormes and ashes thou mayest well accompte thy selfe for such a one also be thyne estate riches or dignitie neuer so greate whereunto thou arte exalted in this world and yet because thou mayest not be deceyued by the glasse see that thou takest not a glasse that is holowe within for that sheweth the thing that is represented therein contrarie to that which it is in deede but thou must looke in a playne glasse which sheweth thee the very truth what man is If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare thou shalt see thy face with the wronge ende turned vpward thy bearde to stand vpwarde and â—â—y forehead downeward So there are in â—â—an two glasses which be the two states 〈◊〉 which thou mayest beholde thy selfe â—â—â—e is lyfe the other is death Lyfe is the holowe glasse which shewâ—â—th thy face cleane contrary to that it is in â—â—eede it sheweth thee to be sound strong â—nd lustie and that thou shalte lyue many â—â—eares and all is but vanitie and lyes If â—hou espiest therein fresh lustie youth doe â—ot thou truste therein for it is very deâ—eytfull Bewtie is also very deceytfull â—hou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to â—e some greate thinge but it is in deede contrary to that which it semeth and reâ—resenteth But the state of death is the very playne and true glasse which sheweth â—hinges truly as they are in deede without â—ny deceyte at all If thou wilte therefore O man know â—ruly who thou arte behold an other man not a quicke liuing man but one that is deade and there shalte thou see how that thou arte earth and ashes a very caue of filth and vncleanes a litle set out and bewtified on the out side by the lyuely hew that lyfe hath lent thee there shalte thou see the foundation of thy parentage there shalt thou knowe how large thy dominon is that which thou art they were and that which they are thou shalte be If thou wilt well beholde thy selfe thou shalte finde small cause why thou sholdest make any greate accompte of thy selfe what is man in respecte of his body but a vessell fraughte full of corruption And what is he in respecte of his soule setting a side the grace of God but an enemye vnto iustice an heyre of hell a frende of vanitie a worker of iniquitie a despiser of God a creature most apte to all euill and moste vnable to doe good VVhat arte thou but a moste miserable creature in all things that doe apperteyne vnto thee In thy counsayles thou arte blinde in thy waies ignorant in thy wordâ— vayne in thy workes faultie in thyne appetites filthie and finally in all thy doingâ— vyle and onely greate in thyne owne estimation it is a noble exercyse to learne well to know thy selfe Seeke to knowe thy selfe and thou shalte cut of much mischeefe thou shalte not be proude nor ambitious thou shalte not be a despiser of others thou shalte suffer all iniuries with patience knowing thy selfe to be a miserable sinner and well worthie of all creatures to be despised This singuler saying know thy selfe is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences and to be a Doctor in all faculties and not to knowâ— thy selfe at all The humble knowing 〈◊〉 thy selfe is more worth then to knowe aâ—â— much as is written in the world know first who thou arte whence thou camest wher 〈◊〉 thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâ—ie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâ—ed in sinne inuironed aboute with all â—aungers and going toward thy graue Iob sayeth I am likened vnto myre â—nd to the snuffe of a candle Let the light â—f Gods grace shyne vpon thee and then â—halt thou knowe who thou art thou sayest â—hou arte rich and hast neede of nothing but in truth thou arte poore and beggerly â—lthough thou knowest it not THERE IS NOT ANY CREAture in this vvorld more poore and miserable then man vvho can not get his liuinge nor any thing perteynynge tovvard it vvithout payne and trauaile and that vvhereon he liueth must be had of creatures much inferior to hym selfe CHAP. 14. A MAN that is borne of a woman liueth but a short tyme and is full of many miseries sayth holie Iob VVhat thing is so miserable as man This bodie which thou so â—uch esteemest in the graue must lie a rotting And what thinge is more horrible then a dead man He may not remayne amonge his frendes one day aboue the grounde after he is deade How much so euer they loued hym when he was a lyue yet when he is deade they may not abidâ— hym The state wherein thou liuest is an vnhappie seruitude It is a miserable lyfe to be borne a slaue to liue one and to die one Dauid sayth In iniquitie was I coÌ„ceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth 〈◊〉 thousand sorowes may well be accoÌ„pted rather a death then a lyfe There is no creature more pooreâ— then a man he is so needie of all thinges that he is fayne to borowe his verie garmentes that he is cloathed withall eueÌ„ froÌ„ the sely beastes backes And that which he liueth on his vearie meate must he beggeâ—â— of the birdes of the ayre and beasts of the field And the breade that is his cheefe foode he must get with the sweate of his browes All which for the most parte the birdes brute beastes haue of theÌ„ selues and haue no neede to begge or to aske of any other Some liuing creatures haue winges to flie withall others haue nayles and â—â—eth both to defend them selues and to offend and hurt others And others haue lightnes and swiftenes to flie escape those daungers which they be subiect too Of all which thinges the poore miserable man is voyde for of hym selfe he hath nothinge and that which he hath he hath taken it from some other creatures that be inferior and of lesse force then hym selfe By this â—e may learne to humble hym selfe and to abate the pride and the arrogancie which he is holden withall He can not haue any continuall peace â—or quietnes for he can not continuallie â—tand still nor alwayes walke nor alwayes â—leepe or watch wheÌ„ a maÌ„ is best in health â—e hath a thousand infirmities which be â—unger thurst sleepe wearines and other â—ecessities wherewith he aboundeth as â—olde heate tempestes lightnynges thunâ—ers pestilences poyson serpentes daungers by sea daungers by lande sorowes â—ickenes and death VVho cold be in more safetie then â—â—ly the Priest of God was and
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
daunger to ryde a colte without a bridle Holde hym in with the bridle of abstineÌ„ce lest that he doe throw thee downe vnder his feete and mayme thee according to the sayng of the psalme Keepe in their iawes with the bit and their teeth holde backe with the snaffle Enter not violently into the waters of these worldly delightes vnlesse thou wilt be drowned as Pharao was and all his hoast with him they descended downe like stones into the bottome and so shalt thou both soule and body descend into the bottomlesse pit of hell vnlesse thou wilt tame it and subdue the flesh with the brydle of abstinence Abstinence is the death of sinne the bannisher of all vyce the meanes to saluation the roote of grace and the foundation of chastitie It were a greate shame for thee to be ouerruled and maistered by thy seruant Ismaell that was the sonne of the bondwoman persecuteth the sonne of the free woman The hand mayden Agar despiseth her mistres Sara thou must afflict and punnish thy flesh as Sara did Agar except thou wilt haue it proudelie to rebell against the spirite It is a foule shame for thee beinge a greate Prince whome God hath not made much inferior vnto Angells to fulfill the will of so vyle a seruante as the bodie is This was the thinge that Iheremy the Prophet lamented saying the seruantes became Lordes ouer their maisters OVR EARNEST LABORING aboute earthlie affaires doth turne avvay our myndes from deuotion and the seruice of God therefore ought vvee to vvith dravve our selues vnto quyetnes and solitarines the better to attend the saluation of our soules CHAP. 19. I will lead her vp into the wildernes and I will speake secretly to her hart sayeth God God hath no neede of any witnesses when he speaketh vnto our soule VVhen his will was that Abraham â—holde haue the executinge of certayne â—hinges which he had appoynted for hym â—e caused hym first to remoue out of his countrey and seperate hym selfe from the company of men He toke Moyses vp vnto the toppe of the hill Sion and commaunded that none â—hold come neare vnto the hill in the soliâ—arie wildernes did the Angell appeare vnto Agar And Elias was farre from his owne habitatioÌ„ and the company of men when the Angell spake vnto hym VVhen God fyndeth our harte all alone then cometh he strayght way to reâ—â— in it when our Lord perceyueth our soule to be sequestred from the cares of this worlde he openeth and reuealeth many thinges vnto it which he will not doe when he findeth it occupied in the careâ— and troubles of worldly businesse God is a spirite and therefore desireth not onely to haue the body to be solitary and at quyet but the soule also this solitarines oâ— minde is very necessarie for thee He may beste be sayed to be alone that thinketh not of thinges of the world It were good that thou didest leaue all these false dreames and idle occupations wherein thou spendest ouermuch tyme wholy commyt thy selfe both bodie and soule in to the handes of Iesus Christ for then sholdest thou fynde many a comfort which now thou arte without and cleaâ—â— depryued of If thou knewest howe muche thou didest loose by the vayne occupations and worldlie businesse thou woldest not thinke it any payne for thee at all to yeld thy selfe wholie vnto God alone And yf thou wilt put away from thee all worldlie conuersation thou shalâ— finde the most coÌ„fortable company of God hym selfe Loue solitarines and thou shalâ— preserue the grace which thou hast alreadie receyued and because thou hast not forsaken thyne accustomed conuersation thou hast lost the spirite by the which thou begannest first to serue God Silence and solitarines be the two walles of deuotion If thou wilt keepe the deuotion which thou hast once coÌ„ceyued thou must delight to be alone and to leade a solitarie lyfe God wolde that our hartes sholde be withdrawen from all worldlie tumultes and company God commaunded Abraham to dryue out of his house Agar and her sonne which were causers of his carefulnes to the intent he might without all disturbaÌ„ce of other company enioye the full fruition of spirite which was represented by Isaack his heire the childe of promyse The woman mentioned in the gospell which was vexed with so many greeuous infirmities came secretly and touched the vesture of our Lorde and straight wayes shee was cured of them all Let euerie Christian soule that is wounded weake drawe neare secretlie vnto her spouse Iesus Christ for in hym shall it fynde perfect saluation and verie true consolation Thou shalt sooner be cured yf thou doest lifte vp secretlie thyne harte to God almightie in a corner then yf thou goest vp and downe all day in the market place and in the pallaces of kinges and princes The sweetenes of prayer and the pleasure of a solitaire lyfe can hardelie be expressed with tongue Thinke not that thou arte alone for thou mayest say as the Prophet Elizeus saide that he being alone had yet a greater companye with hym then all the greate huge army of the Sirians And further thinke that thou hast more with thee then all the world is beside and that thou arte neuer better accompanyed then when thou arte alone The company of Iesus Christ and all his holye Angells is no small company and their conuersation is alwayes pleasant and comfortable Reade the lyues of the holie fathers the heremites and of the perfect religious men and thou shalt finde how much the loue of the wildernes and desert did shine in them Thinke not thou to gather figgeâ— of thornes neyther doe thou beleeue that liuing amongest the honors and vanities of this lyfe thou canst gather the fruyâ—â— and comforte of the spirite VVhen thou makest thy prayer enter into thy secreâ— chamber sayth our Lord if thou findeâ—â— then any sweetenes of the spirite thou canst not deny but that thou hast beâ—â— holpen therein by thy solitarie beingâ— alone whereby thou mayest preceyue howe necessarie solitarines is to furtheâ— prayer withall Thou shalt not serue Goâ— so much at thyne owne will as in placâ—â— that be solitarie and farre from all company It is the nature of all them that louâ— to delight in solitarines And if thou eâ—â—tierlie loue thy creator thy delight willâ— but small to be in the companie of otheâ— creatures and all worldlie companie wiâ—â— be to thee vnpleasant if the sweete loue of Iesus Christ doe rest in thyne harte Vnto a spirituall mynde much company is alwayes noysome when thou arte alone thou doest often in thy prayer with some one word or other vterred aloude stirre vp thy soule as if it were waked out of sleepe which thou canst not doe but when thou arte without companye whereby thou mayest iudge how necessarie it is for thee to be solitarie Our Sauiour did seperate him selfe from his disciples when he went to praye to
vncleanes of their owne sinnâ—â— and wickednes and neuer saye worde 〈◊〉 any mans vertue nor speake any thingâ— of their neighbours good deedes but 〈◊〉 the night when it waxeth darke they makâ— a loude and an euill noyse and doe pubâ—lish all that they can their neibours faultâ— and defectes A good man is better then much riâ—ches He that taketh a mans temporâ—â—â— goodes from him onely bereueth him 〈◊〉 some welth but the murmurer taketh from â—im his good name which is farre more â—orth and he that doth murmure agaynst â—â—y man doth more harme vnto him then â—hen he doth persecute him by stronge â—â—nde by so much as the goodes of the â—â—ule be better then the temporall goodes â—f our body the handes doe onely hurte â—â—e body but the tongue doth hurte vnto â—â—e soule the handes can doe no hurte to â—â—em that be farre of but the tongue spaâ—â—th no man neyther farre nor nigh the â—â—ndes doe alwayes spare those that be â—â—ade but an euill tongue spareth not eâ—â—n those that lye buried in their graues This vyce is verie dangerous beâ—â—use it is without remedye All other â—â—rmes done vnto man easely receyue saâ—â—â—faction sauing the harme that is receyâ—â—d by infamie that which is taken away 〈◊〉 thefte from any man may soone be reâ—â—red hym agayne but not so of a mans â—â—od name impayred by an euill tongue 〈◊〉 althoughe that the defamer doe vnsay â—â—t agayne which he did sclaunderouslie â—â—porte before yet is the nature of man so â—â—ch the more inclined to heare euill theÌ„â—â—od that the first euill conceyued opiâ—â—â— will not be so rooted out of the minde 〈◊〉 that there will some what thereof reâ—â—yne behynde still All euill is so highlie â—eleued that what good soeuer is after â—â—ported of him that was before defamed â—â—l scarse euer get any sufficient credite The prophete sayeth Their tongues were sharpe as any adders and the poysoâ— of serpentes was vnder their lippes Theâ— eate of the earth as serpentes doe for theâ— doe alwayes mayntayne their poyson 〈◊〉 the very basest and vilest thinges that theâ— can espye in their neyghbours The stone that fell from the hill which Daniell speaketh of strake the image oâ— kinge Nabucodonozer in the feete whicâ— were made of claye it neuer lighted oâ— the heade which was made of golde noâ— the armes which were of siluer but on thâ— feete which were made of earth whereâ—unto the murmurer may be well resemâ—bled for he neuer findeth matter to talkâ— of but of his neighbours defectes and nâ—uer will speake worde of any vertue oâ— good gifte that is in any of them The prophet Dauid asked this question saying VVhat man is he that woldâ— haue lyfe and desireth to see good dayeâ— And because that all men desired it thâ— prophete sayeth immediatly in the neâ—â— verse folowing Keepe thy tongue froâ— speaking euill and let not thy mouth vtâ—â—â— any falsehoode God made not thy tongue of bone nor of any orher harde substance but 〈◊〉 tender flesh because thy wordes sholde bâ— tender and sweete and not roughe noâ— sharpe God did so sharpely correcte the murmurers that he sayed vnto Moyses Noâ—â— of you that haue murmured agaynst me iâ— â—â—e desâ—rt shall euer enter into the lande â—f promyse And so of sixe hundreth thouâ—â—nd of them which came out of Egypte â—â—eir entred into the lande of promise but â—nlie two persons But into our lande of â—romyse which is heauen there shall not â—he murmurer enter at all â—VHERE THERE IS MVCH curiositie vsed of inquiring after other mens doinges there vvill neuer be good rest nor quietnes and of curiositie doth murmuringe grovve and despisinge of our neighbour and the curious person is of all men euer misliked CHAP. 23. MY vertue had forsaken me and the light of myne eyes is not with me sayth Dauid He sayth not here that he had lost his eye sighte but that the light of â—â—s eyes was not with hym for that he had 〈◊〉 them abrode farre of to see what other â—â—en did If thou hast any desire to profit in â—â—e seruice of God thou must take greate â—eede that thou makest not two earnest â—â—quirie after other mens doinges And if thou desirest to lyue quietlie and contentedlie be not two curious 〈◊〉 inquisitor after the lyues and deedes 〈◊〉 others Thou shalt neuer haue peace 〈◊〉 mynde nor tranquilitie of harte if theâ—â— doest gyue thy selfe to beholde and 〈◊〉 marke the lyues of thy neighbours And 〈◊〉 thou lookest not well to the auoydinge 〈◊〉 this faulte thou wilt be euill thought 〈◊〉 of all men Therefore as sone as the Proâ—phet had saide that the light of his eyâ—â— was not with him he saide by and by after in the same Psalme My frendes and 〈◊〉 neighbours did seperate them selues faâ—â— of from mee And that for verie greaâ— cause and of good reason for he that meâ—â—â—leth and is busie in other mens matters 〈◊〉 euill thought of and hated of all folkâ—â— And his vearie frendes and kinsfolke wâ—â— vtterlie forsake hym Of this fault 〈◊〉 murmuringe growe hereof cometh pridâ— for he despiseth others and knoweth 〈◊〉 hym selfe The riuer that ouerfloweth his accâ—â—stomed boundes doth wash the bancâ—â— that it beateth against whereby the baâ—câ—â— be made more cleane and the water thâ—â— washed them is made more foule filthiâ— And euen so is it by thee when thou goâ— beyond thyne owne boundes in meddliâ—â— with other mens matters wherewith theâ— haste nothing to doe thou doest deâ—â— thine owne consciene and gyuest thâ—â— occasion thereby of amendmente in 〈◊〉 much as they grow more wary and aduise â—y thy wordes they doe gayne by thy adâ—ertisments and doe merite by patiente â—â—ffring of thy iniuries where thou with 〈◊〉 troubled streame of a polluted consciâ—nce runnest on still in thy furious course It is a greate error in any man to inâ—â—rmeddle him selfe with those thinges â—hat appertayne not vnto him Arte thou â—ither Iudge or magistrate that the charge â—â—ereof belongeth vnto thee we must all â—â—ake our reckening to God almightie of â—ur owne workes but not of other mens â—here is no marchante but will leaue his â—â—ade if he perceyue that he be a looser â—â—ereby and thou canst no way apply thy â—â—lfe to any trade that thou shalte eyther â—â—yne lesse or loose more then by medâ—â—â—ng with the lyues and delinges of other â—â—â—en which be not of thy charge leaue of â—â—d forsake so euill and so vnprofitable a â—â—ade as soone as thou canst Happely thou haste neede of so litle â—â—me to be bestowed vpon thy selfe that â—â—ou hast enough in store to bestowe on â—â—her men hast thou so litle to doe as â—â—at thou canst marke and consider what â—â—her men doe In this shorte course of â—â—y lyfe and in so greate an accompte 〈◊〉 thou hast to make it is halfe a maruaile â—â—ow thou canst finde time to busy thy selfe â—â—oute the lyues and doinges of other â—en He that neyther careth for his owne
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