regard furâââhe matter that is written in them âe not thou like vnto a little child âââe thou arte now come to mans estate ãâã doe not rest thy selfe in the conâââplation of the bewtie of that thinge which thou beholdest but let it serue thââ 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 therefâââ Thou shalte finde written in euerie of ãâã creatures yf thou consider theÌ well thââ is God which is the Creator of them aââ The creatures be as it were spectacââ which serue vs not to see our selues but to make vs to see other thinges ãâã better by them So must thou vse thâ creatures not for to see theÌ nor thy ãâã in theÌ but to see beholde God in the If thou doest loue and esteeme thy seââ because thou art bewtifull and fayre I ãâã then aske of thee doth not this beââ proceedâ from the soule Take from thy body thy soule ãâã then what thinge is vyler and more ãâã then thy bodie If thy bodie then serââ vnto thee bewtifull how muche ãâã owghtest thou to thinke thy soule beââââfull and to loue that which is the cause thy bodies bewtie If the onelie preseââ of thy soule be cause of the bewtie of ãâã bodie of what bewtie then mayest ãâã thinke thy soule to be of In the soule ââââsisteth the trewe perfecte bewtie foâ other bewty is but as a shadowe that ãâã passeth awaye and vanisheth Thou ãâã not consider the barke nor the outwaââ apparence but rather cast thyne ãâã toward the roote loue and esteemeâ âââynninge of all that which appeareth so âââe on the outside vpon that as vpon a ãâã foundation grounde both thy loue ãâã affection And of bodelie bewtie make no acâââte which is by a litle sickenes or other âââalties soone taken awaye Thy dayes ãâã awaye in hast Thy yowth is soone âââe And toward thine olde age and so âââsequentlye vnto death thou passest ââây as fast which when it cometh what ãâã then become of all thy bewtie and ãâã fayre lookes If eyther in thy selfe or ââây other bodie thou findest any bewââââl countenance calle to thy rememââââce in how shorte space death will âââre that fayre white skynne and how âââw will those eyes be and feaââfull to âolde that were before so brighte and ãâã to looke vpon And how filthie and âââe will all that bodie be that seemeth ãâã so bewtifull to thyne eye âhis veritie is now for the tyme coueâââ with falsehood and this deceyuable ââwarde shew hydeth the certaynetie of ãâã âruth This outwarde shew of vayne âââe doth nothing els but secretlie deâââe our eyes It burneth worse then the ãâã of the fyre for no man is burned ãâã the fyre but he which toucheth it âââewtie burneth a farre of Vnder this âââterfeyt signe is their muche matter âââe let the eyes of thyne vnderstaÌding âââe out the secret misteries thereof I wolde not haue thee to abuse thâ eyes with the verie fyrst shew or ãâã ouerthrowen at the first blow but as soââ as thou seest any bewtifull sighte whicâ like to enflame thy mynde with any vaâââ affection calle straight to thy mynde ãâã thinge man is And yf thou woldest exercise thy ãâã often tymes in the consideration theââ Thou shouldest take such an habituall âââceyte thereof that thou mightest euer ãâã serue God with a pure a cleane my ãâã and quite dischardge thine affection ãâã such fond vanities Labour to bewtifâââ to adorne well thy soule for al other ãâã is nowght els but vayne corruptible ãâã transitorie whiche tyme consumeth ãâã quickeââe bringeth to nothinge THE VVEARINGE OF Gâââgious and braue apparell is not coââânient for a true proffessor of Chriââ Religion cheefelye because thââ tokens of a vaine glorious mynde CHAP. 16. NEVER boast thee of thy ââââmentes sayth Ecclesiasâââââ If the superfluitie of ââârell had not bene repââââsible Christ wolde ãâã haue commended S. ãâã Baptist for his moderation and ãâã ââat behalfe Nor S. Luke the Euangeâââân wryting of the rich man wolde neâââ haue touched him for that he vsed to âââre pretious and sumptuous apparell ââând our Sauiour him selfe sayeth That ãâã which doe apparell them selues in ãâã and costly array doe dwell in kinges âââses in the howses he sayeth of temââââll kinges not the howse of the eterââââ kinge of heauen Since the holy Ghost the author of ââââpture condemneth the proude appaââââng of the rich man that was damned ãâã commendeth the holy precursor S. ãâã for the sharpenes and austeritie of ãâã cloathinge It is a greate argument to ãâã in how great daunger they doe lyue ãâã delyghte in rich aray and how vayne âââse persons be that doe spende their âââe and welth in such kinde of vanitie ãâã If thou doest not apparell thee gorgiâââây to any ill ende yet at the leaste thou âââst lose much tyme therein which is ãâã most pretious thing that thou hast And although it be not alwayes diââââlye a sinne to weare such curious and ââââycate apparell yet hath it alwayes some âââitie annexed vnto it for commonly ãâã which doe weare it doe loue the âââre to be seene and commeÌded of men âââcy little doe profit in vertue and their âârite doth wax colde in deuotion And ãâã when thou hast bestowed all thy laâââr to make thy selfe syne and trymme yet shalt thou neuer be comparable ãâã the poore flower of the field For Saloââ with all his glory was neuer lyke vnto ãâã of the fresh flowers of the field The Apostle sayeth That if we ãâã wherewith to cloth vs let vs be conâââted It sufficeth for the simple folower ãâã Christ to weare such comly apparell ãâã most conformable to his estate and âââling Flye from all curiositie for it is a âââken that who so setteth much by ãâã outwarde stuffe is little occupied aboââ the adorning of the inward man King âââlomon by meanes of much adorning ãâã him selfe and his Courte fell to be fâââgetfull of his duetie towarde God ãâã tooke little care of his soule so as he ãâã at last to the adoring of Idolls Men ãâã vse to beholde the outside but God lâââketh into the harte and they seeke ãâã how to content men that are so much âââcupied in these exterior thinges But harken what the Apostle S. Paââ sayeth If I shold attend vnto the pleaââââ of men I sholde not then be the seruâââ of Iesus Christ. If thou wert mortificâââ thou oughtest to be thou woldest ãâã all these superfluous cares The outwâââ busines driueth away the good thoughââ from the hart One man cannot sufficeââ so many cares at once he must needes ãâã in the one of them and for the settiââ out of his bodie confounde his soule ãâã Apostle saith that the holie fathers ãâã olde testament went appareled with ãâã made of camels goates heare ãâã were men as wee are but consideââââ with them selues that they
good so much did he gett and recouer agayne by vniting hym selfe vnto them It is a daungerous thinge to forsake the coÌpany 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 coÌseruatioÌ of thy corporall health why doest not thou likewyse for the mayâenance 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 coÌsiderest 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 ântention for charitie doth not in any âhing loue it selfe and naturall loue doth ân 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 senteÌce of death which he fell into by his
to satisfie thyne appetite with the wynde of this worldlie vanitie The Prophet saide vnto God of wâârldlie men their bellie is filled with âhose thinges which thou keepest most secret Lordes and great men vse to set out the best thinges in their house to the most ãâ¦ã of the eye They hange vp their hanginges of silke and Arras in their ãâã and cheefest chambers of resort ãâã the most base vyle thinges of their ãâ¦ã they bestow in the corners and ãâ¦ã of the house Euen so doth ãâ¦ã the riches of his glory of his ãâ¦ã the open market affordinge ãâ¦ã pennyworth thereof to as many as ãâã buye of yt But the golde and siluer ãâ¦ã worthie to be esteemed and ãâ¦ã the verie sweeping and ãâ¦ã house he hath hid vnder the ãâ¦ã and set them out of sight Of ãâã secret thinges then which in gods ãâ¦ã nought worth nor reputed for ãâ¦ã Dauid sayth The bellie of these ââââdlie men is full They fill them selues with aire gather together the most vyle thinges of gods house to make their ââââsor of These worldlie thinges be like vnto a sharpe liquore which neuer satisfieth ãâã prouoketh the appetite to take more ãâã they shall suffer huÌger 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 salââ And as he that throweth oyle into the ãâã to quench it Labor not to seeke ãâã the vanities of this world for thou shalt neuer quench therewith the thyrst of thââ soule although thou gettest that whiâââ 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 commaundemeÌtes 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 quaÌtitie 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 coÌuenience 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 gât 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 fouÌtayne 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 couÌcell 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
doe that which he commaundeth So in fulfilling of the commauÌdements of God âhou mayest make full accompte that he will gyue him selfe vnto thee to the ende âhat by thine enioying of him thou maiest âlwayes be happie Trust alwayes in God sayeth the scripture and he will delyuer âhee from all thy temptations saying by âhe mouth of SalomoÌ That he is the shild âf them that put their trust in him Dauid âut 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 âelfe for in the tyme of tribulation his âope shall not be vayne Ecclesiasticus âaith coÌsider o ye mortall men and knowe ãâã for certaine that neuer any trusted in âur Lorde and was confounded nor perseuered in his commaundemeÌtes and was forsaken The sicke man hath good cause to trust ân that Phisition for his health that cureth âll 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 ãâã creatures so ought our loue to hym ââcomparablie exceede the loue of all ââher thinges VVho ought to gather the âââte but he that planted the tree sayth ââe Apostle VVho planteth a Vyne and ââth not of the fruyte thereof And ââom oughtest thou to loue but him that ââde thee able to loue In hym alone ââghtest thou to put thy loue of whome ââou receyuedst thy power to loue Fly ââe corruption of the world make not thy âârt thrawle to the vanitie thereof Take ââe loue of God for thy refuge defence This is the verie mountayne that God ââd Lot to saue hym selfe aâ vnlesse he âââd be burned vp with the fire of Soââme So thou O Christian soule flie ââom the maledictioÌ of this world vnlesse ââou wilt be burned vp in the flame of âorldlie passions Nothing will so easelie make thee ãâã despise the vanitie of the world as the ââne of God And because thy harte was âuer throughlie towched with the fire of ââds loue thereof groweth it that thou art âllen so in loue and hast so great a sauour ãâã the corruptible goodes of this vnââppie worlde All the troubles and cares ââat thou arte vexed with proceede hereââ that thou louest not God as thou âughtest to doe O that thou mightest but taste a little of ââe sweetenes of gods spirite O how easelie woldest thou then despise that whicâ thou now settest so much by Thou shoâââdest not then haue so many cares for vnââ the seruante of God one care is sufficieââ The nature and propertie of loââ is to haue no care aboute any thing ãâã that which he loueth That is well âââfied here in this worldly loue where ãâã shall often see that some one man for ãâã obteynynge of that thinge which he ââânestlie loueth maketh no reckenynge ãâã eyther goodes honor or fame and ofâââtymes hasardeth his lyfe therefore ãâã He putteth all thinges in adueÌture to haââ his will He forgetteth him selfe and eueâ other thinge for that whiche he deareââ loueth Now yf this fond loue of thingâ so little woorth the louinge be of suââ force that it taketh from a man the louââ the care of euerie other thing how muââ more shold the loue of God make hym ãâã 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 diddeââ loue God the onlie care that thou sholdeââ haue aboute the seruing of hym woldeââ occupie thee that thou sholdest haue ãâã tyme left to bestowe in louing any thing beside hym After this manner did the old father in tyme past transfourme them selueâ ânto God that they forget them selues âll other worldlie thinges so as they were âeputed of worldlie men to be no better âhen careles Idiotes vtterlie voyde of reason and sense Let it be thy principall exercyse to âake thyne accompte with God and with thyne owne soule so as yf there were âot any other thinge in the world for thee âo doe besydes Thou oughtest to loue God so as yf it might be possible thou âoldest forget thy selfe in such sorte as ââat thou mightest trulie say as the Apoââle did I lyue not but Iesus Christ liueth ãâã me Loue not the thinges of this world âo as to make them the end of thy loue âynce all that thou canst loue in this world âhou shalt fynde to be much more perâectlie in God then in the worlde If thou âoest loue any thinge because it is bewtiâull why doest not thou loue God who is âhe fountaine of all bewtie And yf goodâes 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
daunger to ryde a colte without a bridle Holde hym in with the bridle of abstineÌce 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 âholde haue the executinge of certayne âhinges which he had appoynted for hym âe 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 âhold come neare vnto the hill in the soliâarie 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 reââ 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 cleaââ 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 coÌfortable 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 coÌceyued 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 disturbaÌce 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 fruyââ and comforte of the spirite VVhen thou makest thy prayer enter into thy secreâ chamber sayth our Lord if thou findeââ then any sweetenes of the spirite thou canst not deny but that thou hast beââ 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 placââ that be solitarie and farre from all company It is the nature of all them that louâ to delight in solitarines And if thou eââtierlie loue thy creator thy delight willâ but small to be in the companie of otheâ creatures and all worldlie companie wiââ 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
thou desiâest to haue them maintayne a good opiâion of the. Oh that thou wouldest desire âought els but to please God and to fulfill ââs holie will and then should all thinges âoe well with the Oh how litle accompte âouldest thou then make of these wordes âhiche doe now so much woorke with in âee Labour to content none but hym alone and then shalt thou lyue quiet and contented Nothinge shall then offend the but that whiche shall offend hym nor any thinge delighte the but that whiche delighteth hym And so shalt thou be coÌforted contynuallie in puritie of conscience It is meere vanitie for the to make accompte of the fonde rashe iudgementes of men yf it stande well betweene God and the. There haue bene many whiche the worlde hath made vearie muche of who now doe lye full lowe in hell And diuers other there are whiche haue bene taken for fooles that doe enioye the euerlasting glorie of heaueÌ And since it is thus neuer take thou any glorie in the prayse of men allthoughe they commende the neuer so muche neither doe thou dispayre or mistrust thy selfe for any euill opinion the world hath of thee If they commend thee worthelie for that good whiche is in thee be not thou prowde therof for if they saw such secret defectes in thee as thou findest in thy selfe they would coÌmend theâ nothing at all And yf they doe prayse theâ for these vertues whiche thou haste not procure to haue theÌ that the world be noâ deceyued in the. And yf they haue causâ in truth to murmure against thee seekâ thou to ameÌde thy selfe And if they iudgâ amisse of the thou must remember thââ they are but men and that muche harmâ they caÌnot doe the but rather some gooâ if thou haue patieÌce withall If Allmightie God would aske the opinion of men and haue a consultacion with them before he eyther call thee to heauen or condemne the to hell It were good pollicie then for thee to currie fauour with them and seke to be esteemed for a vearie Saint amongest them But synce he will haue âhe alone face to face before him And thy soule and he shall enter into accompte together of all matters it is but vearie vaniâie to make accompte of the iudgementes âf men to desire to haue their prayses âor God meaneth not to take their opiâioÌ in the matter neither shall any questioÌâe asked them of the for they haue no âoyce therein at all And allthoughe they âake their pleasures in talkinge of the yet âs not God directed by their sayinges but ây that vhich he shall fynd in thyne owne âonscience VVhat woulde it auayle thee âefore God yf all the worlde shoulde saye âhou wert a Saincte and deseruedest gloâie And God hym selfe that is onelie to âudge thee doth fynde the with a spotted âoÌscience And lykewyse yf all the world âhould coÌdemne the yf thou be founde to âe gods frende what can their reprobaââoÌ doe the harme Not he whome they reâroue is reproued before God nor all that ââey doe allow is accepted before God Their iudgementes be vaine they know âot the hartes nor the deserts of meÌ They âân not enter into the soule of man and therefore they are most coÌmenlie deceyued They them selues gyue not grace and therefore they can gyue no glorie neither resteth it in their power eyther to condemne the or to saue the. And yf all the men in the worlde were thy frendes they shall neuer be able to prolonge thy lyfe for one hower no more shall they be able to delyuer thee from the rigorous iudgemeÌts of God Oh how much better will it be for the in the hower of thy death to haue God for thy frende then to spend thy whole lyfe in seekinge to please the kinges and Princes of the earth who thoughe they doe loue the neuer so muche shall not aâ that tyme be able to doe any thinge for the. This councell will I here gyue the. Doe not take any greefe yf in doeing thy duetie the worlde doth murmure against the neither take thou any payne to please the worlde to wynne thereby their prayse agayne for all this is but vanitie and losse of tyme. But rather lifte vp thyne harte to God and with all thy force procure to please and to content hym alone and shuâ vp all thy senses from hearing and harkeninge after the vayne blastes of this vnhappie worlde SINCE EVERIE ONE OF VS must be iudged by God hym selfe vvho is the onlie searcher of harts vve ought not to make any reckenynge of mens vvordes but labour to haue a cleare conscience before hym CHAP. 8. I MAKE but small accompte to be iudged of you sayth Saincte Paule for he that must iudge me is God hym selfe Iudge not before the tyme vntill our Lorde doe come who wil lighteÌ the secrettes that are hidden in darkenes will make manifest âhe inward parte of our harts then shall euerie one receiue his praise at gods haÌde This sayde Sainte Paule in the contemnynge of the sayinges and opinioÌs of men God knoweth the hartes and seeth what euerie one is At the hower of death it will appeare who is good and who is euill we neede not care for the iudgementes of men Let vs seeke how to please God oneây Those which doe runne at Tilte to breake their staues doe make no accoÌpte of the prayse or disprayse of the ignorante peoples iudgementes which doe looke on They respect onely the iudgement of those which are to geue the pryces to the beste runner Euen so oughtest thou to neclecte the prayse or disprayse of men and onely seeke to haue all thy care in pleasinge of God that must iudge thee If thou doe trauayle and take payne here iâ is he which seeth all and of his owne hande shalte thou receaue thy rewarde Loue thou the veritie and not the sayings of men who are for the most part moued eyther with loue or with hatred not coÌsidering what is in maÌ worthie eyther to be loued or mislyked Be not thou trowbled nor take any greefe thereof at all that some folke haue of thee an euill opinion Arte thou better then Iesus Christ Reade in the Ghospell and thou shalt find that some called him a deceauer of the people some a Samaritane and one that was possessed with the deuill Some sayde that he was not a man of God since that he kept not the feast dayes Other answered agayne how coulde he doe so many miracles being a sinner In so much that S. Iohn sayth There was there-vppon a great scisme and diuision amongest them Now yf of our Sauiour him selfe who was all holines and goodnes there were so many opinions of men why art thou so prowde that heing so full of so many and sundrie kyndes of imperfectioÌs wouldest yet that euerie one shoulde allowe of thy doinges coÌmend thee If of our most innoceÌt Lord there were so many thoughtes ãâã men why wouldest thou
thinges of this world That is to be âââcompted trew nobilitie which adorââ the mynde with good maner and beâââuiour It is not the honour of thy stoâââ but the Nobilitie of thyne owne myâââ that shal make thee acceptable in the ãâã of God The nobilitie which perteyneth to ãâã bodie is not thyne but theirs from ãâã thou receyuedst it but the true nobilâââ in deede whiche is thyne owne proâââ vertue can neyther be gyuen thee ãâã taken from thee VVhat merite oughâââ thou to haue for that which other doâ ãâã for thee VVhat prayse mayest thou âââthelie looke for of that thinge which ãâã doest inherite by thine auncesters ãâã nobilitie of thyne auncestors cometh ãâã ââneration but the nobilitie of vertue ââmeth of thyne owne proper worke and ââbour holpen forwarde with the grace of âod without which thou canst doe nothââge This nobilitie is properlie thine From a bitter roote proceedeth often a ââuite pleasant and delectable to the tast ãâã likewyse of a base meane stocke may âroceede an honorable a noble of spring âelighting in vertue and the loue of God âut many because they be borne of noble âmilies take thereby the more liceÌtious ââbertie to be them selues vaine and arroâant His glorie sayth Ose is in his noble âirth and conception and so of our birth ââroweth vanitie And those thinges which ââey sholde take to stirre them the rather âo be vertuous they take occasioÌ by them ãâã be the more vaine and light The nobiââtie of their discent should inforce them ãâã folow the vertue of their Auncestours There nobilitie sholde be vnto them as ãâã oth of inheritance for to bynde them âith all perpetuallie to folow the vertue âf their predecessors And those whiche âre not such in deede be as it were monââers nothing at all resemblinge their paâeÌtes Neuer vaunte thy selfe to the world âf thyne auncestours thy selfe being so âarre degenerated froÌ theÌ for thou doest âyue to them that doe heare thee greate âestimony of thyne owne follie It is good for thee to consider with âhy selfe what accompte God maketh of the nobilitie of Parentages He chose to be king of Israell being discended ãâã the meanest familie and the least tribeâ all that whole people he made more aââcompt of the value of the person then thâ honour of the familye VVhen he caââ him selfe into the world he chose no nobââ men to his disciples but the poore seââ fisher men Our redeemer hym selfe allthough he were both a kinge and a greate Lord yet in confounding of them that made ãâã much reckenynge of such vayne tytle he wolde hym selfe be called a Pastor ãâã Shepherd It is a thing to be reprehendââ in them that curiouslie seeke out the meâ honorable titles that any of all their aââcestors had to make of that a suânaââ to them selues Dryue from thy mynde ãâã such fansies and dreames Remember ãâã thou art as thy forefathers were earth ãâã ashes and the wormes will no more spâââ to eate of thy flesh then they haue done ãâã those that haue begotten thee The nobââlitie that thou hast of inheritance froâ them is mortalitie and corruption These may well be the armes that thââ mayest set vp in thy shield not so much ãâã thyne howse as in thyne harte let it ãâã alwayes a glasse for thee to see thy selfe ãâã And yf this be well rooted in thy mynde yt will expell all thy vayne and ydle thoughtes âHAT 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 âym from the loue of God Vayne must âeedes those riches be that haue so vayne ãâã end The riche men haue slept their ââeepe and haue founde nothinge in their âandes when they awaked agayne That thinge must needes be vayne âhich seperateth vs from God which is âur most desired end Happie is that riche ââan that is founde without spot and hath âot folowed after gold nor put his trust in âis 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 inteÌd 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 haÌdes 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 impedimeÌtes 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 loÌge 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 braÌbles thistles ingeÌdreth 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 disceâd 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
poore soules which doe eate their bread drye God dealeth his temporall benefites most liberally to the sinfull wretches of the worlde and sheweth them outwardly the best fauor Vnto Iudas he gaue the bag of money and to his other disciples he gaue the trauayle of preaching Vnto Iudas he gaue the most sauorye and the most easie parte but vnto his welbeloued Apostles he gaue his vnsauorye and hard persecutions It is better to be poore with the Apostles then to be rich with Iudas It is better to eate the bread of pennance amongest the disciples of Christ with sorow and feare then to lyue in the pleasure of vayne ioyes amongest the seruantes of the deuill Take courage vnto thee in thy persecution and harken what our Lorde saith vnto thee If they haue persecuted me they shall persecute you also Thou must not thinke thy selfe to be better then Iesus Christ neither let it come at any tyme into thy thought that the same glorie which his holie mother bought with so many afflictions and persecutions shal be gyuen vnto thee lyuing after thyne owne will without any suffering thereof at all That rest which the frendes of God haue gotten by sufferinge of much vexation many tribulatioÌs shall not be giueÌ vnto thee liuing at thy pleasure and reuenging of thyne iniuries Be not proude that thou hast no persecution but take it rather as a most grieuous persecution vnto thee that thou wert neuer persecuted The phisition suffereth the sick man to doe what he will and to haue his owne lust in euerie thinge of whose recouerie he is in vtter dispaire which he will not doe vnto hym of whome he hath good hope of amendement It is a great shew of thy damnation if euerie thing come to passe as thou woldest haue it and that thou hast thyne owne âil in euerie thing as thou woldest wish it âappie is he to whome God is hym selfe ââisition by taking of his worldlie comâârts away Happie is he that with patience ââceyueth at the hand of God aduersitie ând tribulation to clense his sowle with ãâã Happy be they that for righteousnes âoe suffer persecution for theirs is the âângdome of heauen Euen as thou suffrest thy selfe with âatience to be let blood and to be âurged for thy bodelie health sake so âughtest thou most ioyfullie to take perââcution for the sauing of thy soule And âoke not so much to the present payne âhich thou suffrest as vnto the saluation âhich thou seekest Remember not so âuch the present payne which thou feeâst as the reward which thou ââokest âfter He that passeth ouer the Sea and wold âot be troubled with vomiting nor haue âis head to turne aboute with giddines âet hym cast his eyes toward the land So must thou cast the eyes of thy mynde âoward heauen the vearie true land of âhe lyuinge and neuer looke vpon the troâlesome waters of worldlie persecution âeyther cast so much in thy mynde the âresent daungers of this tempesteous worlde in which thou art now sayling as âhe pleasant countrey of heauen toward which tbou art going Sainte Stephen in the persecution of those stones which were throwen at hyâ lifted vp his eyes toward heauen And yâ thou wilt not be troubled thou must thinke vpon the reward which thou art to receyue hereafter Thou must suffer iâ this lyfe many persecutions yf thou wilâ get the eternall lyfe This is the money which God maketh payment withall vnto his seruantes here VVith persecutions they be healed therewith be the spottes of their sinnes wyped cleane awaye Some be so like vnto little children that they had rather be sicke still then take any paine to get their helth againe Thinke it not better for thee to lie sicke for euer in hell then suffer in this lyfe a shorte persecution for a tyme. The greatest glorie of a Christian man is to suffer persecution for Iesus Christ. S. Paul after he had bene taken vp into the third heauen by God hym selfe and there receyued many great graces and gyftes at his handes with sundrie spirituall consolations yet wolde he neuer glorie in any thing but in his infirmities and persecutions A gentleman will sooner boast hym selfe of those hurtes whiche he hath receyued in the warres and in the things which he hath done in his maisters seruice then he will in the fauours and gyftes which he hath bestowed on hym So sholde a good seruante of Iesus Christ glorie more in his persecutions suffred for his maister Christ then in any other âraces and gyftes which he receyueth at âis hande Let thy glorie be in the crosse of thy âârde and in thy suffering for hym for yf âou wilte take parte with hym in suffeâing of persecution thou shalte after enâye with hym the fruytes of thy traâayles VVORLDLIE FAVOVRS DOE keepe a man from knovvynge of hym selfe and doe so dryue hym into pride that he loseth thereby the grace of God and his celestiall gyftes except they be teÌpered vvith humilitie knovvledge of hym selfe CHAP. 30. A MAN was a greate man sayth the scripture and highly fauoured of his maister Assuerus But what profit tooke he by all the fauours and benefites that Assuerus âestowed on hym They serued hym to âo other end but to be the instruments of âis owne fall and perdition Thy soule must needes runne into great âasard amongest these worldlie fauours when as the fauours which God bestoweââ vpon his owne especiall seruantes be ãâã without daunger Our nature beinge ãâã weake through the euill inclinatioâ that is in it doth often take harme euen by those fauours which God hym selfe giueth vs. Christ praysed Sainct Peter callingâ hym happie for that the father of heaueâ had reuealed vnto hym that which ãâã most coÌfideÌtly pronounced of hym Yet ãâã much was he blinded with that fauour receaued at Gods hands that within a whilâ after he sought to haue hindred the blessed passion of our redeemer for the which he was worthely rebuked at our Lordeâ hand Now if through our owne euill handling wâ doe take harme of these fauourâ which we haue at Godes owne handes what effect is the fauour of the world like to worke in vs The fauours that Ioseph receaued of his maistres in Egipt were but as occasions and meanes to make him offend God and to caste away his soule and thinke thou not that humaine fauours can serue thee to any other ende They are of the nature of wyne which stilâ fumeth vp to the head therefore it is necessarye for vs that these worldly fauourâ be tempered with water which they doe power vpon vs and as it were delay withall the heate of our teÌporall fauours that by murmuring and grudging agaynst ãâã doe cause that these fauors of princes ãâã worldly honors doe not fume into ãâã heades to make vs drunke therewith ãâã because we sholde not be puffed vp ãâã much with superfluous prayses and faâârs of the world the
take in their ordinarie pleasures they be so cloyed with the common vse of them But when troubâes 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 ãâã 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 accoÌpt 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 prâye 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 peÌnance 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 ãâã vpon Tobies eyes being a sleepe maââ 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 coÌtinually 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 seruaÌtes 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 ruÌne 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 âearie 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 âll 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 âheir backes and then remayneth nothing âpon 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 coÌmended honored serued âut wheÌ the hower of death doth come al âis honors and riches be taken away and âothing remaineth behynd but the blowes which he receyued by his sinnes vices which maistered hym and kept him vnder ârinces and kinges shall not carrie their gold and siluer with them when they deâarte 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 tormeÌt
perteyneth the kingââdome of heauen And afterward blamyng and fynding fault with the pride of Caâpernahum as a thing that so much offeÌdeâ hym he gaue his curse vnto it sayingâ VVo be vnto thee O thou citie of Capeâânahum that doest exalt thy selfe vp vnââ the heauens thou shalt discend dowâ vnto the bottome of hell The glorie of the proude man doââ soone turne to confusion and as pride ãâã hatefull to God and man so is humiliâââ gratious vnto all folkes As ashes doâ keepe and preserue the fire so doth huâââââtie preserue the grace of the holie ââost Abraham saide vnto God shall I speake ââto my Lorde beinge but dust and ashes âhe deeper that the well is the sweeter is ââe water thereof and the more humble ââat thou art the more art thou beloued of âod Esteeme not of high estates and digââties in the worlde for all these shall ââortlie come vnto an end There be no âstates so greate amongest men but that ââen are able to ouerthrow them agayne ând all that man setteth vp and by labor âringeth to passe doth quickelie passe âway agayne and cometh to an end Conââder but the end that prowde men doe âome vnto and thou wilt haue a greate deââre to be humble VVhen corne is cut in the field all âyeth a lyke on the grounde together and âo maÌ can discerne which were the highest âares althoughe that in the growinge one ââare did much ouergrowe another so likewyse in the field of this world althoughe âhat some be higher then other and that ãâã few doe exceede the residue in learning âonors 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 ãâã poore man who was in honor who waâ in none no difference shalt thou finde thââ betwixt a king and a sheepeheard neythââ shalte thou knowe who were honoraâââ 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 âhich thou oughtest to encounter and to âesist with remembring thy selfe that thou ââmest into this worlde naked and that all ââese temporall riches be but the mucke âf the earth and that they must be all lefte âere in this world behind thee when thou ââest out of it Amongest all vyces there is none so ââll of inhumanitie and crueltie as coueââusnes is The couetous man hath no chaââtie in him he neyther knoweth father âor mother nor brother nor sister and his nearest kinne be all as they were strauÌgeââ to him Ecclesiasticus sayeth He that ãâã euill to him selfe vnto whom will he ãâã good No good can be looked for at the cââuetous mans hande because he is crâââ vnto him selfe he is good to none ãâã worste to him selfe he neuer doth gâââ vntill he dyeth He that ãâã couetous ãâã sparing of his goodes is of his honor ãâã credite ouer lauish and prodigall and ãâã that maketh the straytest accompte of ãâã money of truth yet maketh he a right ââââder reckening No sinne ought so much ãâã be hated as that cursed vyce of couetousnes which causeth that he which is creââted for to loue and honor God maketh ãâã selfe seruante and bondslaue to the ãâã riches and mucke of the earth Ecclesiasticus sayeth There is not ãâã worse thing then the couetous man is ââââther in the earth in heauen nor in ãâã Other sinnes although that they be theââselues vearie nought yet they be in soââ sorte and degree profitable vnto other But the couetous man is hurtefull and vââprofitable to the common welthe for ãâã hourding and keeping vp still all that ãâã getteth he causeth a dearth and scarsâââ of thinges None is so poore as he which is cââuetous he is cause of his owne miserie ãâã greater pouertie or miserie there canâââ be then to haue nothing Vnto the coâââââus man all thinges be wanting he wanâeth as well that whiche he hath as that âhich he hath not He can not possesse âhat which he hath not and of that which âe hath he is not maister but seruante ânto pouerty a few things doe suffice but âouetousnes can not with any thing be saâisfied The greedines of riches is a dishoâorable honor Other worldlye men âlthoughe they enioy not the nexte world âet doe they enioye this world which is âresent But the couetous man neyther enâoyeth this world nor the next So as amoÌgest all worldlie folke he is the most miseâable and vnhappie He that putteth his ârust 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 coÌquest 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
ãâ¦ã He that gyueth is liberall pitifull aâd iust and as the couetous man is vyle and niggiâh 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 ãâã although that prodigalitie be a âyce yââ couetousnes is a worse vyce for the prodigall man doth good to many but âhe 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 teÌple 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 âââiâmyn was almost all rooted out It procured the death of Amon And it caused Salomon to coÌmyt Idolatrie It was the âause of the death of Sarais husbands and made Sampson blinde It did great dâmage 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 thousaÌd 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 abaâe 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 occasioÌs as daily thou sholdest be offered yet thereof take thou no care for so must thou doe that wilt lyue in a worlde so daungerous as this is Happie is that chaste soule which in a cleane and pure bodie doth seruice vnto her spouse Iesus Christ. Happie is he that prepareth in his hart a cleane hahitation for the holie ghost to dwell in Happie is he that so clenseth and purifieth the temple of the holie ghoste that he maketh hym therein a meete habitation Remember thy death and what end our bodies must come vnto and into what corruption they be to be resolued Reuoluing these thinges well in thy minde thou wilte be moued to serue God in all cleannes that so thou maiest enioye hym for euer and so deliuer thy selfe from those infernall fires where those men shall be burnte for euer that in this worlde haue folowed their appetites and haue gone after their carnall desires CHASTITIE MAKETH A man to be beloued of God and he hath alvvaies had those in great estimation vvhich haue led a chaste lyfe vvhich is gotten by chastenyng of the flesh and flying from daungerous company CHAP. 39. INTO a malignant mynde there shal no wisdome enter neither shal it dwell in a body that is subiect vnto sinne sayeth the wyse man Before that God wold declare vnto Ezechiell the Prophet what he had in his behalfe to shew vnto the childreÌ of AmoÌ he first slew his wyfe And when his wyfe was dead he was better disposed to gyue care vnto gods secretes for before he was intangled in the snares of fleshlie loue Amongest the Apostles S. Iohn the Euangelist and S. Paule were the onelie knoweÌ virgins Of which the one was rapt vp into the third heauen there saw god hym selfe and the
other had his restinge place in the bosome of our Lorde where he had his heauenlie secretes reueled vnto hym And after in the Isle of Pathmos he reueled vnto hym also the whole state of the church militant By this singuler prerogatiue of their chastity they were more purified had the more exquisite knowledge of diuine thinges as appeareth in the scriptures Thomas of Aquine beinge indued with this singulier vertue did shyne by his wonderfull wisdome in the Church of God He that is free from all earthlie cares may well contemplate the heauenlie secretes Gather thy senses together and refrayne thy appetites and so shalt thou keepe chastitie Iheremy sayth Death entreth in at our wyndowes Vnlesse thou settest a watche ouer thy senses thy soule is in daunger to dye of an euill death Isboseth lost his lyfe because the dores of his house were not well garded and kept If thou takest no care about the keepinge of thy senses thou shalt not be able to keepe this precious treasor Doe but consider what harme hath happened to the world by reasoÌ of Eua her ouer earnest settelinge of her eyes vpon the bewtie of the forbidden tree It is not lawfull for thee ouer curioustie to behold that which is not lawfull for thee to desire If Dauid had not so intentiuelie beholden Bersabe as he did he had neuer lost so much good as he did loose neyther had he fallen into so much euill as he fell into Be thou vigilaÌt 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 amoÌge 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 afâer 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 coÌtemplation 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
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 ãâã matter to set our desires on a fire As it were a madnes to adde more wood to the ââre 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 bââ susteyned with earthlie thinges onlie gâace 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 infirmâtie 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
behalfe then are both bodie and soââ subiect to the coÌdemnation of hell fiââ but if the soule obteine the victorie bâââ of them are crovvned vvith heauenââ glorie for euer CHAP. 12. THE lyfe of man is a conââânual warre vpon the earââ sayth holy Iob. Thou caâânot lyue without battayââ and wheresoeuer thou ãâã thou shalte finde warre ãâã thou shalt alwayes fynde within thee ãâã that is euer agaynst thee In one man doth the Apostle set downe vnto vs two men so ioyned together and âo coÌpact 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 appeââits that the lyfe of the one is the death of âhe other They be so lincked annexed âogether that beinge two they be yet but âne being one they be neuerthelesse âwo Betwixt these two passeth the wholle âate and course of our lyfe wherefore the âpostle hath attributed vnto theÌ both sundry titles names calling the one the spiâite the other the flesh the one the soule âhe other the body the one the law of the âoule the other the lawe of the memâers The one the inward man the other âhe outward man VValke accordinge to âhe spirite sayth the Apostle you shall âot doe the workes of the flesh You shall âye yf you lyue according to the flesh ând you shall lyue yf with the spirite you âill mortifie the flesh The flesh coueteth âgainst the spirite and the spirite against âhe flesh This is a straunge kynde of warfare âhat in the battaill is peace sought and in âeace is battaill desired In death is lyfe ãâã lyfe death In bondage is libertie In liâertie 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 accoÌpted a stronge maââ 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 ãâã that conquereth great townes There ãâã many that doe conquere cities but theââ are but few that can coÌquere them selueâ To be lord and ruler of a mans selfe ãâã a verie large empire If thou canst perfecââlie ouercome thy selfe thou shalt easeliâ ouercome euerie other thinge He is to bâ called a perfect good souldier that haââ 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 thââ 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 ãâã Iudges in combattes to measure the weaâpons of those that are to fight together ãâã the listes So God that is the Iudge of thââ world doth take the iust measure of oââ weapons and will not suffer that our eneâmy shal fight against vs with greater tempââations then wee be able to beare And yf true men be entred the feeld to ââght they being both equall in all pointes âe must needes carrie away the victorie ââat his holpen by an other If thou wilt fauour thy bodie with âdlenes ouermuch eating and drinking âây bodie shal be victorious and thy soule âhalbe ouercomen But yf thy soule be âolpen with fasting watching and praying âây soule shall wynne the victorie and thy âodie shall be ouercomen It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto âhy soule then to thy bodie for yf the viâtorie falle vnto the soule then is the âoule and bodie both saued thereby But âf the victorie remayne to the bodie then âre soule bodie both cast away for euer The bodie looseth by victorie and âynneth when it is ouercomen If the âody doe ouercome it shal be perpetuâlly tormeÌted with the soule for euer and âeing conquered it shall lyue with the ââule for euer with Christ. The victorie âf the bodie is shamefull approbrious âut to be ouercomen is an honor vnto it The conqueringe of it is glorious vnto it âelfe and the triumphe thereof is infaâous If that thou doest loue thy flesh thou âanst not doe more for it then make it subâect vnto reasoÌ theÌ dost thou most of all âate 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 obedieÌce of the spirite for the battayll is shorter thâ victorie more glorious and the crownâ more triumphant Thou must not spaââ 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 âây forehead downeward So there are in ââan two glasses which be the two states ãâã which thou mayest beholde thy selfe âââe is lyfe the other is death Lyfe is the holowe glasse which shewââth thy face cleane contrary to that it is in ââeede it sheweth thee to be sound strong ând lustie and that thou shalte lyue many ââeares and all is but vanitie and lyes If âhou espiest therein fresh lustie youth doe âot thou truste therein for it is very deâeytfull Bewtie is also very deceytfull âhou seemest stronge when thou arte but weake this false lyfe seemeth vnto man to âe some greate thinge but it is in deede contrary to that which it semeth and reâresenteth But the state of death is the very playne and true glasse which sheweth âhinges truly as they are in deede without âny deceyte at all If thou wilte therefore O man know âruly 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 ãâã thy selfe is more worth then to knowe aââ much as is written in the world know first who thou arte whence thou camest wher ãâã thou arte and whether thou arte goinge thou arte a mortall man a litle earth a vessell of corruption and full of much miseâie and necessitie thou camest cryinge from thy mothers bellie thou art conceyâed in sinne inuironed aboute with all âaungers and going toward thy graue Iob sayeth I am likened vnto myre ând to the snuffe of a candle Let the light âf Gods grace shyne vpon thee and then âhalt thou knowe who thou art thou sayest âhou arte rich and hast neede of nothing but in truth thou arte poore and beggerly âlthough 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 âuch 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 coÌceyued A lyfe that is so compassed aboute with trauayle payne and sorowe as ours is whiche for one pleasure receyueth ãâã thousand sorowes may well be accoÌpted 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 beggeââ 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 ââeth 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 âe 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 âor quietnes for he can not continuallie âtand still nor alwayes walke nor alwayes âleepe or watch wheÌ a maÌ is best in health âe hath a thousand infirmities which be âunger thurst sleepe wearines and other âecessities wherewith he aboundeth as âolde heate tempestes lightnynges thunâers pestilences poyson serpentes daungers by sea daungers by lande sorowes âickenes and death VVho cold be in more safetie then ââly the Priest of God was and
to kill hym as many doe which put their owne passions in prisââ for a whyle but they will not kill thââ forthwith It is not sufficient for the ãâã imprison thy passions in keepinge thââ from going out but thou must kill them as all concupiscence and worldlie desiââ may vtterlie die in thee Many be like the trees in wyntââ which seeme deade to the worlde in ãâã outward shew but when they be sturââ vp and moued a little then they shew thââ selues by their wordes and answeres ãâã be such as haue their passions still quick and liuelie in them But because that ãâã rootes within were left a liue they beginâ to spring forth agayne assone as the tempâtation of sommer cometh vpon them Goâ sayde vnto Saule because thou hast let hiâ lyue that was worthie to die thy lyfe shaââ goe for his Thy soule shall die by meanââ 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 fleââ doe lyue then is the spirite deade Thââ canst not gyue thy selfe to prayer and coââtemplation without that thou be first moââtified before all other thinges thou muââ gyue thy selfe vnto mortification God commaunded that all thoââ beastes sholde be stoned vnto death thââ drew neare vnto the hill where God hym selfe appeared and why deserueth not ãâã the same punnishement that hauinge hiâ ââastly passions still abiding in him will âeuerthelesse approch vnto the high hill ãâã contemplation VVhilest our sensuall ââssions reigne in vs then is little diffeâânce betwixt vs and beastes Thou canst not come to the conââmplatiue lyfe but that thou must first âegynne with the actiue lyfe Iacob was ââst called Iacob which is as much to say ãâã a subplanter or one that holdeth anââher by the heele before that he was calââd Israell which signifieth one that seeth âod For thou canst not see God by conââmplation but if thou doest first plucke âââce out of thee by the heeles and cast âââm cleane away by mortification of thy ââlfe Mortification perteyneth to the lyfe ââiue First was Lia gyuen vnto Iacob âhich representeth the actyue lyfe after ââat he had serued many yeares for Raââell which signified the contemplatiue ââfe and althoughe that Rachell be first ãâã Nobilitie and perfection yet is shee ââât in generation and knowledge Alââough that the contemplatiue lyfe be ââtter then the actiue yet first thou must ââceyue and take hold of the actyue lyfe âhou must first be maried vnto Lia before ââou comest vnto Rachell Mortefie first âây sensualitie and excercyse thy selfe in âorkes of humilitie Learne to conquere âây selfe and to be abstinent and patient ââd 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 reuelatioÌâ Many will flie without winges but theâ profit little because they are not mortââfied Thou shalt neuer come to the heighâ of contemplation yf thyne affection ãâã 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 fââ God The pure loue of God maketh ãâã spirite simple and so free from all worlââlie thinges that it may without all payââ 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 reâteyneth those men that be lyuing in it anâ casteth away those out of it to the shââ 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 âyfe The shippe that carieth to greate a âurthen sincketh therewithall into the âottome of the sea if thou doest charge ãâã bodie with to much meate thou wilt ââowne thy soule in the sea of sinne The deuill by eating ouercame our âârst forefathers And the first temptation ââat euer he gaue vnto Iob was whilest his ââildren were feastinge together Abstiâence and austeritie of lyfe be both neâessarie for our mortification God prouided meate for all other âyuinge creatures before he prouided any ââor man to teach vs how little care wee ââolde 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
vncleanes of their owne sinnââ and wickednes and neuer saye worde ãâã any mans vertue nor speake any thingâ of their neighbours good deedes but ãâã the night when it waxeth darke they makâ a loude and an euill noyse and doe pubâlish all that they can their neibours faultâ and defectes A good man is better then much riâches He that taketh a mans temporâââ goodes from him onely bereueth him ãâã some welth but the murmurer taketh from âim his good name which is farre more âorth and he that doth murmure agaynst âây man doth more harme vnto him then âhen he doth persecute him by stronge âânde by so much as the goodes of the ââule be better then the temporall goodes âf our body the handes doe onely hurte ââe body but the tongue doth hurte vnto ââe soule the handes can doe no hurte to ââem that be farre of but the tongue spaââth no man neyther farre nor nigh the âândes doe alwayes spare those that be ââade but an euill tongue spareth not eâân those that lye buried in their graues This vyce is verie dangerous beââuse it is without remedye All other âârmes done vnto man easely receyue saâââfaction sauing the harme that is receyââd by infamie that which is taken away ãâã thefte from any man may soone be reââred hym agayne but not so of a mans ââod name impayred by an euill tongue ãâã althoughe that the defamer doe vnsay âât agayne which he did sclaunderouslie ââporte before yet is the nature of man so ââch the more inclined to heare euill theÌââod that the first euill conceyued opiâââ will not be so rooted out of the minde ãâã that there will some what thereof reââyne behynde still All euill is so highlie âeleued that what good soeuer is after ââported of him that was before defamed ââl 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 ãâã 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 whereâunto the murmurer may be well resemâbled for he neuer findeth matter to talkâ of but of his neighbours defectes and nâuer 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 neââ verse folowing Keepe thy tongue froâ speaking euill and let not thy mouth vtâââ any falsehoode God made not thy tongue of bone nor of any orher harde substance but ãâã 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 Noââ of you that haue murmured agaynst me iâ ââe desârt shall euer enter into the lande âf promyse And so of sixe hundreth thouâând of them which came out of Egypte ââeir entred into the lande of promise but ânlie two persons But into our lande of âromyse which is heauen there shall not âhe murmurer enter at all âVHERE 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 ââs eyes was not with hym for that he had ãâã them abrode farre of to see what other ââen did If thou hast any desire to profit in ââe seruice of God thou must take greate âeede that thou makest not two earnest ââquirie after other mens doinges And if thou desirest to lyue quietlie and contentedlie be not two curious ãâã inquisitor after the lyues and deedes ãâã others Thou shalt neuer haue peace ãâã mynde nor tranquilitie of harte if theââ doest gyue thy selfe to beholde and ãâã marke the lyues of thy neighbours And ãâã thou lookest not well to the auoydinge ãâã this faulte thou wilt be euill thought ãâã of all men Therefore as sone as the Proâphet had saide that the light of his eyââ was not with him he saide by and by after in the same Psalme My frendes and ãâã neighbours did seperate them selues faââ of from mee And that for verie greaâ cause and of good reason for he that meâââleth and is busie in other mens matters ãâã euill thought of and hated of all folkââ And his vearie frendes and kinsfolke wââ vtterlie forsake hym Of this fault ãâã murmuringe growe hereof cometh pridâ for he despiseth others and knoweth ãâã hym selfe The riuer that ouerfloweth his accââstomed boundes doth wash the bancââ that it beateth against whereby the baâcââ be made more cleane and the water thââ washed them is made more foule filthiâ And euen so is it by thee when thou goâ beyond thyne owne boundes in meddliââ with other mens matters wherewith theâ haste nothing to doe thou doest deââ thine owne consciene and gyuest thââ occasion thereby of amendmente in ãâã much as they grow more wary and aduise ây thy wordes they doe gayne by thy adâertisments and doe merite by patiente ââffring of thy iniuries where thou with ãâã troubled streame of a polluted consciânce runnest on still in thy furious course It is a greate error in any man to inâârmeddle him selfe with those thinges âhat appertayne not vnto him Arte thou âither Iudge or magistrate that the charge ââereof belongeth vnto thee we must all ââake our reckening to God almightie of âur owne workes but not of other mens âhere is no marchante but will leaue his ââade if he perceyue that he be a looser ââereby and thou canst no way apply thy ââlfe to any trade that thou shalte eyther ââyne lesse or loose more then by medâââng with the lyues and delinges of other âââen which be not of thy charge leaue of ââd forsake so euill and so vnprofitable a ââade as soone as thou canst Happely thou haste neede of so litle ââme to be bestowed vpon thy selfe that ââou hast enough in store to bestowe on ââher men hast thou so litle to doe as ââat thou canst marke and consider what ââher men doe In this shorte course of âây lyfe and in so greate an accompte ãâã thou hast to make it is halfe a maruaile ââow thou canst finde time to busy thy selfe ââoute the lyues and doinges of other âen He that neyther careth for his owne
neuer weare it and in ââne sholdest thou haue a soule if thou ââte not therewithall doe those thinges ãâã exercyse those functions that thy ââe is created for God hath created for thee a memorie ãâã thou sholdest remember hym with ãâã vnderstandinge that thou sholdest ââw him with a will that thou sholdest ãâã hym by It is but meete that synce ãâã hath made thee to the end that thou âââdest loue hym and serue hym thou âââdest spend these short dayes of thyne âââe exercyse of such thinges as might âââge thee vnto that glorious end that ãâã wast created for He that hauinge a soule doth lyue ãâã though he had none and he that occupyeth his vnderstanding in the applying ãâã 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 ãâã the which all other thinges are ordayneâ in their due course Let not the finall ãâã of thy trauayles be intended vnto any thing besides God nor doe not thou reââ vpon any earthly thing for neyther ãâã nor riches nor knowledge nor any thing here on the earth can throughly quââ thee and contente thee Take away thââ harte from the loue of all worldly thiââ and loue God onely for whom and ãâã whom thou wast created Despise this present worlde and thââ shalt come vnto thy desired ende and âââly this may suffice to perswade thee forââ despise the vanitie of the worlde to ãâã 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 âORRIBLE 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 Iudgeâent of God shall come with that rigour ââat holie Dauid beinge such is he was ââold neuerthelesse gladlie haue escaped ãâã And if then he which serued God did ââare his iudgemeÌt how much more ought âââe to feare it that serueth still the world ãâã sayth enter not O Lorde into iudgeâent with thy seruante what reckenynge ââall then the seruaÌtes of the world make ãâã the seruaÌte of God be so much affrayed ând if the iust man shall scarse be saued âhat shall then the poore sinner doe It is a thinge to be much lamented to âe any man lyue here all his time shyning in honor and in vanities and yet be ãâã neare fallinge into so darke and daungerous a place as that all the corners of ãâã conscience and secretes of his hart shalâ diligentlie searched and tried out by the lighte of gods Maiestie shynynge moââ brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustââ in all kynde of sinne had sodeynlie vpon him the haÌd of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomââ of him and put his sinnes in a balance anâ deuide his kingdome The tyme draweth veary neare ãâã thou must also gyue a strayte accompte ãâã all thy workes wordes and thoughtes ãâã the secretes of thyne harte shall be layââ open and all thy priuie thoughtes shaââ come forth in open shew for which thââ arte to receyue thy punnishment with aââ rigor of iustice thou shalte not be able ãâã deny any thinge for thy sinnes shall lye ââpen agaynst thee and thyne owne conscââence shall be thyne accuser there will ãâã no pleadinge alowed thee before thâ mightie King of glory all thy sinnes shalâ be put into the ballance and all the câââcumstances thereof shall be wayed and ãâã the benefites which thou haste receyââ of Gods hande and then shall thy kingâdome be deuided when thy body shall ãâã âut into the graue to be eaten by wormes ând thy soule shall be sente to hell there âo remayne for euer Then shall no prayer ââe heard for thee the Saintes that thou âast wonte to call vpon to be intercessors âor thee will then be so deafe that they âill not heare thee nor any answere shalte âhou haue of them All that then thou shalt âee shall be nothing els but thyne angrie âudge ouer thyne heade and hell open ânder thy feete on thy righte hande shall âe thy sinnes that accuse thee on thy lefte âande the deuils that shall tormente thee âithin thee shall thy conscience be gnawââg on thee and without thee all the world ân a burning fire If Adam for a litle meate which he ââoke contrary to Gods will did so much âeeke to flie his presence what wilte thou âoe or where wilte thou hyde thee when âod shall come to take an accompte of âee and shall finde thee so full of vyces ând sinnes Euen as wax melteth before ââe fire so shall sinners perishe before the âresence of God It is written Let the âhole earth tremble before hym and let âll the inhabitaÌtes of the world be moued ãâã his presence It wil be a greater punnishement for âee to be seperated from the presence of âod then âo feele the sensible torment of âell The Prophet Esay sayeth let the wicâed man be seperated to the intent that âe may not see the glorie of God The louers of this world doe neuer knowe tââ vanitie in which they doe lyue vntill tââ payne hath lightened their vnderstandâââ and made them bewayle their greate ãâã felicitie Despise thou vnfaynedly the vaniâââ and false shewes of this transitorie worââ and so shalt thou best escape the paine anâ tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for ãâã louers of these vvorldlie vanities ãâã greate so horrible and so fearefull ãâã the onely consideration thereof vvââ sufficient occasion to hold a man baââ from sinne if there vvere none other CHAP. 39. SO much as he did gloryâââ his pleasures so much toâââ and sorowe doe thou gâââ vnto him sayeth God Tâââ vanities of this world ougââtest thou for many causes despise and for to doe it the better it âââfiseth thee to knowe the greate tormeââ wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of âhy strypes be If thou woldest but consider wherein these pleasures and vaniâies in which thou lyuest haue to take ânde thou woldest lyue in some sorow and âitternes of mynde and of such thinges âs thou nowe delightest in thou woldest âake small comforte Iob sayed in the person of worldly ââen That which my soule abhorred