thoâ— hast founde no fidelitie In them that thoâ— hast done good vnto thou hast founde inâ—gratitude And in the moste parte of meâ— thou hast found falsehood dissimulatiâ—â— Behould here now how thou hast lost whaâ—â—soeuer thou hast done heretofore 〈◊〉 litle pleasure that thou haste reaped by thâ— worlde And all that whereof nowe thoâ— doest lament thee doe both cal euen 〈◊〉 vnto thee that God is he whom thou onlâ— oughtest to haue serued and loued Thoâ— loosest all thy trauailes and labours whiâ—â— thou doest not bestowe in the onelie seâ—â—uice of Iesus Christ. That time doth onelâ— profit the which thou hast spent in his 〈◊〉 for all the residue is nowghte worth 〈◊〉 thee It is nothinge but euen a meere â—â—nitie If thou consider doest well rememâ—â—â— thee how much tyme of thy lyfe thou 〈◊〉 lost in the pleasinge and contentinge 〈◊〉 these vngratefull persons whome thou 〈◊〉 so muche folowed thou must needes â—â—epe and lament for that parte of thy life â—â—ich is passed And procure all that thou â—â—yest to serue thy Creatour for the 〈◊〉 that is to come And that whiche thou â—â—uldest haue wisshed to haue done in the 〈◊〉 passed whiche is not to be recoueâ—â—d Endeuour thy selfe nowe so to doe â—â—reafter that by thy diligent seruinge of 〈◊〉 thou mayest wholie gayne the tyme 〈◊〉 is to come to be spent onelie in his â—â—â—uice It is a greate vanitie to spend thy tyme â—â—pleasinge of men Resigne vp thy appeâ—â—â—es and doe awaye thyne affections And then thou wilt esteme as nothinge that whiche nowe seemeth somethinge vnto the. VVHOSOEVER VVILL KNOVV hovv vayne these vvorldlie thingâ— are muste not onelie consider the bâ—â—gynnyng of them but vvaye vvithâ—â— the end of them vvhich is allvvayâ— accoÌ„panied vvith bitternes sorovâ— CHAP. 5. THere be many which walâ— of whome I toulde you now doe tell you it weâ—â—ping which are enemyes the Crosse of Christ whâ—â— end is destruction sayeâ— the Apostle The end of those that loue 〈◊〉 world as Sainte Paul saieth is death pâ—â—â—ditioÌ„ Doe not ioine thy selfe in league vnâ—â— those persons which the worlde doth 〈◊〉 vnto thee for thou shalt be draweÌ„ to folâ—â—â— the vanities of their deceiptes The pleaâ—â—â—res which it preseÌ„teth vnto the be the vâ—â—rie messengers of death Flie from the â—â—teringe falsehood thereof for feare 〈◊〉 thou be taken in his snares Looke not 〈◊〉 that which is preseÌ„t but coÌ„sider withal 〈◊〉 which is to come Be diligent in the obsâ—â—â—uinge that whiche alwayes foloweth 〈◊〉 sinne And waying theÌ„ that which is preâ—â—â— with that which is to come thou wilt faâ—â— into a hatred of all the pleasures and 〈◊〉 which this worlde setteth before thee â—llure the with all Our lyues be as it were Ryuers which 〈◊〉 run into the Sea of death The waters â—â—e ryuers are sweet fresh but the end â—hem is to enter into the brackishe â—â—er waters of the Sea Lyfe is a sweete â—â—ge to them that doe loue it but when â—â—â—h doth come then will it be bitter The 〈◊〉 of those sweete waters of the Ryuer is 〈◊〉 made bitter by the Sea that it runneth 〈◊〉 Euen so is the end of mans lyfe vearie â—â—ernes in deede The vanities whiche 〈◊〉 worldlie folkes doe delight in withall doubte will end in sorowe and in â—â—â—f They begynne in weale but they 〈◊〉 end in woe the entree is pleasant but 〈◊〉 â—oing out is verie vnpleasant â—f thou wilt but consider well how â—â—â—e the torment is more then the pleaâ—â—â— thou wilt willinglie renownce all 〈◊〉 vanities And theÌ„ shalt thou not faule 〈◊〉 the fault whiche causeth thy sorow â—â—enteth thy conscience That whiche â—â—ghteth is but shorte and that whiche â—â—enteth is euerlastinge Let not these â—â—ties draw the which this faulse world â—â—eth the But rather consider deepelie â—â—revnto they doe tende God saith Your â—â—ing shal be torned into mourning and 〈◊〉 pleasures into teares your laughinge â—â—â—e mingled with sorow and the end of 〈◊〉 mirth shal be ouertaken with lamenâ—â—â—n That great image which appeared 〈◊〉 Nabuchodonozer had an head of goâ—â— but the feete were all of earth This wâ—â—â— hath lykewyse his begynnynge richeâ—â— bewtifull to the eye whiche is that wâ—â—â— worldlie folke desire But they will 〈◊〉 looke so low as the feet which be of 〈◊〉 They consider not the end thereof whâ—â— is all ruefull and vnpleasant to behoâ—â— But looke thou vnto that whiche hatâ—â— end and thou shalt allwayes lyue wit◠〈◊〉 end Behould not so much what thou 〈◊〉 what thou shalt hereafter be Consider 〈◊〉 so muche this present bewtie as the 〈◊〉 end that this bewtie bringeth the vnt◠〈◊〉 not occupyed still in that which is 〈◊〉 but way well what is to folowe after 〈◊〉 leeue mâ— all thyne euill groweth of 〈◊〉 that thou remembrest thee not of the 〈◊〉 of synne when thou arte entred int◠〈◊〉 begynnynge thereof but thou haste 〈◊〉 â—â—â—oner tasted of the sweete pleasures thâ—â— but it begynneth straight wayes to lay 〈◊〉 abhominacions to thy chardge Prophet Iheremy not without cause 〈◊〉 vpon Hierusalem sayinge Her filth 〈◊〉 her feete and shee would not remeâ—â—â— her latter end In the feete which is thâ— end of sinne had she her vncleanneâ— filthines The sottishe sowle cleane 〈◊〉 her latter end and remembred onliâ— begynnynge And hauing her eyes â—â—â—ed vpoÌ„ the vaine ornameÌ„tes of her 〈◊〉 would neuer enter into the coÌ„sideraâ—â— â—â—ete which is the last end of all The 〈◊〉 why our redeemer wept vpoÌ„ Hieruâ—â—â—â—â— as for that it knewe not the miseries 〈◊〉 â—â—ere to faule vpoÌ„ it It is a thing much â—â—ameÌ„ted that this preseÌ„t tyme should â—â—ch be accompted on that the greefe 〈◊〉 vnto this worldlie pleasure teÌ„deth 〈◊〉 so cleane be forgotten And thereâ—â—â—â—id our Sauiour Iesus Christ weepe 〈◊〉 much as Hierusalem being lulled a 〈◊〉 with the shorte pleasures that were â—â—â—t neuer so much as once thoughte 〈◊〉 sorowes which were to folow after 〈◊〉 â—uch to be lamented to see the so deâ—â—d as not to care at all for the euill 〈◊〉 â—hich these present pleasures and deâ—â—â—s doe lead thee vnto at the last Be 〈◊〉 â—ou led with that whiche appeareth 〈◊〉 â—hyne eye at the begynnynge but 〈◊〉 to knowe vnderstande that which 〈◊〉 â—olowe after 〈◊〉 not thyne appetite haue power and 〈◊〉 â—nyon ouer the whiche is but an â—â—â—ance of reason and no true reason in 〈◊〉 and is receyued by thy will before 〈◊〉 â—ell considered by thyne vnderstanâ—â—â—â— And synce thou knowest now howe 〈◊〉 the end of this worlde is make no 〈◊〉 accompte of the pleasures thereof 〈◊〉 â—ot thy desires exceede thyne vnderâ—â—â—â—â—nge coÌ„monlie men make more acâ—â—â—te of that whiche is passed then of 〈◊〉 â—hiche is to come After the good coâ—â—â— the euill And after these worldlie pleasures succede bitter sorowes The common custome of the world is to gyue a good dynner first and an euil supper afterwarde Euerie one vseth to seâ— the best wyne
payed for the same and so thou shalt be riche therewith and lyue thereby in honour for euer And yf thou goe laden hence with vayne honours and pleasures of this worlde they will yeld thee litle in the next worlde Therefore leaue of that trade betyme and meddle with none of that kynde of stuffe let these false honours goe set not by these short sliding pleasures of the world They will but worke thee dishonour and shame flye from them here thou shalt wynne thereby true honour in heauen THIS VVORLDLY PROSPERITY ought much to be feared for asmuch as many greate men of this vvorld vvhich haue bene good and iust in aduersitie haue yet in prosperitie bene founde to be full of vvretchednes and iniquitie commytting dyuers offences vvhich haue bene both against gods high honour their ovvne saluation CHAP. 28. THE prosperitye of fooles will be their owne confusion sayth the wise man thou oughtest to stande much in dreade of prosperitie here in this world if thou seeke to conserue the humilitie of harte and to serue Iesus Christ. Saul was as good and as holy a man as any was in all the lande of Israell when he lyued in meane estate but after he came vnto honor and was aduaunced to the dignitie of a king his worldly prosperitie made him proude and high mynded Dauid when he was persecuted coulde gyue lyfe vnto Saule his enemy and persecutor which he had in his power to â—aue taken from him but after in his great â—rosperitie he wolde not spare the lyfe of â—is faythfull frende Vrias He that in perâ—ecution gaue lyfe vnto them that had â—eserued death in prosperitie slewe those â—hat best deserued lyfe It is a rare gifte to â—se prosperitie well Thou must not in worldly prosperiâ—ie lyue all at aduenture for so greate is â—hy danger as thy negligence is greate in â—hy gouernement That parte of thy lyfe must needes be greatly in danger which is neglected through too much assurance of thy selfe VVe haue seene many men very vertuous and much fearinge God who when they were aduaunced to high roomes and dignities fell into pryde and dissolute lyuinge Beware thâ—â—efore of worldly prosperitie as of a most manifeste pestilence Vpon the high hilles of Gelboe the noble men of Israell loste their lyues And in the prosperitie of this worlde doth many a man dayly perish vnto prosperitie is ioyned the forgetfulnes of God Ioseph prayed Pharaos cup bearer to haue him in remembrance when he sholde be restored agayne to his former estate of honor And the holy scripture sayeth of him That as soone as he had gotten out of prison where Ioseph and he had hene long together and that he was restored vnto his office agayne he quyte forgot his frende and interpreter Ioseph he put hym in mynde that he shold not forget hym when he was restored to his roume agayne because he knew that prosperitie was the tyme of forgetfulnes Pharao king of Egipte in his prosperitie saide that he knew not God neither wold he lett the people of Israel depart away from hym but in his tribulation he began to knowe hym besought Moyses and Aaron to pray vnto God for hym Saincte Peter being a lofte in glorie vpon the top of the mount Thabor wished for three Tabernacles there One for Christ One for Moyses and a nother for Elias and neuer remembred hym selfe nor any other of his felow disciples Doe not thou marueyle at this for prosperitie and worldlie glorie maketh a man to forget both hym selfe and all the frendes that he hath It is more dangerous saylinge vpon the sweete pleasant waters of the runningâ— ryuers them vpon the salt and bitter waters of the sea And so is thy saluation in more perill when thou liuest amongest the prosperities of this miserable world then wheÌ„ thou liuest in the bitter stormes of tribulation Prosperitie sheweth alway a frendlie countenance and contynueth still at hand with vs which maketh vs the lesse to suspect it and take no regard therevnto whereby shee taketh better occasion to linke her selfe in league with our flesh â—gainst vs so as they both ioyne together â—nd assault our poore soule But it is the best way for thee when â—hou art in prosperitie to thinke allwaies â—hat there is a storme commynge at hand And then shalt thou take it but as a thing â—ent vnto thee And agayne in tribulation thou maiest â—omfort thee with the remembrance that â—hy troubles shall not long last and so shalt â—hou carrie one indifferente face towarde â—hem both And if thou wilt lyue with Iesus Christ for euer in an other world thou must flye from the prosperitie and vayne honors of this present world and better it is for thee to be afflicted and troubled with Christ then to lyue in all the prosperitie of this worlde Take it for great good to thee to be persecuted and tormented with Christ thy redeemer for vnto those that are persecuted for him belongeth the kingdome of heauen Despise the felicitie of this world that thou mayest get the true honor which endureth for euer THE PROSPERITIE OF THIS vvorlde gyueth shevve of the paynes and infelicitie of the next And the persecutions and afflictions suffered for Christ are sure testimonies of his diuine loue And of his chosing of thâ—â— to be of the number of his elect CHAP. 29. ALL those which seeke to liue religiouslie in Christ Iesu doe suffer persecution sayth the Apostle The barreyne trees which yelde no fruyte are neuer shaken nor beaten but are at last cut downe and caste into the fier as our Sauiour Christ sayd by the withered figge tree But contrarywise happeneth it vnto the good trees which though they be well shaken and beaten for to gather the fruite yet are they neither cut downe nor destroyed Our Lord likened men vnto trees which when they be good are persecuted and when they be nought shall be burâ—ned in hell fier If thou be persecuted be not dismayed but yeld thankes to God that hath admitted thee to be one of that number that he hath chosen for him selfe Christ â—ym selfe was persecuted so were all his â—oly Apostles and all his frendes If thou â—uffer no persecution in this lyfe thou â—ughtest much therefore to be afrayed â—â—ste thy punishment be reserued for thee â—ltogether vnto the later end when death â—hall cut thee downe by the roote and doe â—ot thou thinke that thou arte the better â—eloued of God for that he suffereth no persecution to fall on thee Christ gaue with his owne hande vnto â—udas his breade dipped in the liquor of â—he tender Lambe whereas his other disciples did eate their bread drye without eyther liquor or leuayne yet was not Iudas therefore eyther the more fauored â—he more holy or the more perfecte And when thou likewise doest eate thy meate dressed delicately after the finest fashion doe not thou thinke thy selfe therefore to be better then the
sinne VVhen men lyued more simplie in the begynninge of the worlde God graunted them longe lyfe but when he saw them vse it euill and that iniquitie increased thereby he made there tyme shorter The Prophet saith talking with God Thou hast set our iniquities in thy presence and our age before the light of thy countenance All our dayes were shortened and in thine angre were wee brought lowe After seuentie yeares be past our dayes shal be but euen like vnto a spiders webbe The Prophet sayth that for our sinnes God shortened our lyfe The miserie and breuitie of our lyfe doth the Prophet here expresse by the comparaison of the spider which with greate trauayle and payne weaueth a fyne a delicate webbe which afterward a small blast of wynde breaketh and taketh quyte away And so our lyfe which is with so much labour susteyned as soone as any blast of sickenes or infirmitie cometh is straight taken away from vs and therefore so short and so transitorie a thinge as that is is not inordinatlie to be loued or esteemed This lyfe is not heauenlie but earthlie it is not our countrey but our bannyshement God will not suffer it to be perpetuall but vearie shorte This lyfe hath an end but that lyfe where God inhabiteth with his elect hath no end A fonde felow were he that wolde not haue his iourney soone at an ende to be at rest in his owne countrey and he that taketh payne and laboreth harde here in this present lyfe is very vaine and foolish if he desire not to be at quyet reste for euer with Christ in the most ioyfull dwelling place of heauen VVhat slaue is there any where so much made of but that he wolde yet gladly be at his owne home And who is he that lyueth in a darke dongeon but wolde willingly be where he might see light This worlde is not our countrey but a Babilonicall prison and who so desireth longe lyfe desireth a long imprisonment And he that desireth olde age desireth a long infirmitie and where no true lyfe is there oughtest thou to long for death Death serueth vs as a medicine for the trauayles susteyned in this lyfe which neuer haue end but when our lyfe endeth and he that must needes departe hence better it is that he goe betyme then tarie to long Happie is he that beareth this lyfe with patience and desireth by death 〈◊〉 come vnto a better And happie is that soule vnto which God graunteth rest in the lyfe perdurable God is good in all his workes who hath here shortened this lyfe for thyne owne good and commoditie that thou mayest the sooner come to the lyfe eternall INNVMERABLE BE THE daungers vnto vvhich this lyfe of man is subiect and in hovv much higher state he liueth here into so many more trovvbles and daungers is he brought by meanes of them CHAP. 37. HIS daies florished lyke the flower in the fielde sayeth the prophete Dauid speaking of the lyfe of man To how many daungers is the flower in the fielde subiect vnto The sonne burneth it the wynde dryeth it vp man treadeth it downe the beast eateth it vp the water ouerfloweth it the heate withereth it away VVhat tonge can declare the daungers that man is subiect vnto and the perills that his lyfe daylie runneth in A little â—â—row consumeth hym Sickenes maketh 〈◊〉 end of hym The Sea drowneth hym â—â—finite be the inconueniences and innuâ—erable be the meanes by which his lyfe â—ay be taken away from hym when he â—â—ast thinketh thereon Iob sayed My dayes doe passe away as shippe laden with apples more lightly â—oe they goe away then the poste that traâ—ayleth by the way they fled apace away â—nd saw not any good at all He sayed truâ—y that his dayes paste faster away then the â—ost for runne the post neuer so fast yet â—ust he stay sometyme by the way to take â—is repaste in eatinge and drinkinge and â—ome tyme must he bestowe also in sleeâ—ing But the dayes of man are alwayes â—n their course and neuer stay one whit â—ut alwaies runne on a pace toward dâ—â—th â—hen thou sleepest when thou wakest all â—he tymes houres and momentes of thy â—â—fe thou runnest with all speede towarde â—eath Iob likeneth also his lyfe to a shippe The shippe was not made to lye still at an â—â—cker but to sayle and to trauayle from port to port no more wast thou made to contynue still in pleasures and delight â—ut to the end that by thy trauayle and payne taking thou maiest at last come vnto the quyet port of saluatioÌ„ And as the shippe sayleth with greate swiftenes and â—eaâ—eth no printe of the place which shee passeth by so passeth our lyfe away without any stay at all and leaueth no memoâ—â— of vs after wee be gone VVhat is become of all the kinges 〈◊〉 princes that haue liued in the world 〈◊〉 paste lightly away and lefte no token behynd them of their being here at all The daungers also of a shippe sayliâ—â— in the sea be not few nor small she stryâ—keth against the rocke spliteth asondâ—â— The tempest cometh and ouerwhelmeâ—â— her The Rouers come and spoyle 〈◊〉 And lastlie set her on fier But yf thou coâ—â—sider now the daungers in which thoâ— liuest thou shalt fynde thy selfe enuironâ—â— with many more sortes of infirmities anâ— daungers theÌ„ the ship is The ship parteâ—â— from the hauen with a prosperous wynde setting vp her sayles and all her streameâ—â— with greate iolitie mirth But after 〈◊〉 hath sayled a while shee striketh vpon 〈◊〉 rocke and then is all the mirth turned inâ—â— mournynge So when man is borne anâ— entreth first into the world the frendes 〈◊〉 parentes make a great feast solempnitiâ— thereat but all is in vayne For when by some chaunce or infirmitie he dyeth thâ—â— doth all the mirth and ioye determyne 〈◊〉 take end agayne by sorow lamentatioâ— In the mornying sayth Dauid he florâ—â—shed and withereth agayne at night The shipp sayeth Iob is laden wiâ—â— apples and not with yron or leade 〈◊〉 any other ware of waight The dayes 〈◊〉 man be fraight likewise with much 〈◊〉 vayne stuffe which is of no value neyther leaueth any good memory behynde but a smalle smell of fame like vnto rotten Apples whose sent is soone gone and quickelie forgotten From the daungers and mishappes of this miserable short lyfe can no man scape be he neuer so greate But rather they which carrie the greatest portes and be of highest degrees in this world doe suffer most daungers and endure most sorowes in it The hartes of Princes greate men haue many a thorne in them which are couered vpon with verie riche array and costlie apparell Their lyfe is full of heauines and care And the mightie men of the world lye they neuer so softe in their delicate dayntie beddes yet carrie they ofte to bedde with them an heauie hart and a suspicious mynde Neyther much delight or fauour can they
lyfe He wept vpon the Citie of Hierusalem and vpon the crosse And to be shorte all his whole lyfe was but a longe mournyng and a contynualle penitence Our Lord sayth that vnlesse you be as little children you shall not enter into the kingdome of heauen Ye knowe that children haue no other weapon to defend theÌ„selues with all but teares And with those must thou likwyse defend thy selfe from the deuill Pharao was drowned in the water of the sea and the deuill is destroyed in the water of teares It is a madnes to take pleasure in this lyfe when thou must lyue in the middest of so many greate daungers The wyse man sayeth I haue taken ioy for my sorow and vnto pleasure haue I saied why doeâ—â— thou so vaynely deceaue me Moyses had rather suffer affliction with the people of God then to be made partaker of the earthly pleasures of the Egiptians and therefore denied he himselfe to be the sonne of Pharaos daughter The teares of the iuste shall be turned into ioy sayeth the prophete And according to the multitude of my sorowes shall thy coÌ„solatioÌ„s coÌ„fort my soule It is better to be troubled with the iuste then to eate the breade of gladnes vppon the table of sinners It is better to weepe in wildernes than to laugh in the pallace of princes Despise thou this soone passing pleasure that thou mayest after receaue the vnspeakeable pleasures in glorie perpetuall GREAT VANITIE IT IS FOR A maÌ„ to gyue hym selfe vnto the pleasures delightes of this vvorld the vvhich doe runne so fast avvay and vvhiche doe cause hym at last to loose the eternall ioyes of heauen CHAP. 24. VVHAT pleasure can I haue to sit here in the darkenes sayed Tobias to the Angell It is vanitie liuing here in the darkenes of this miserable world to seeke after theâ—e vayne pleasures fond delightes of the world VVee wander in such darkenes here that â—vee can not know those that wee daylie keepe company with all yea of them that wee haue coÌ„tinually before our eyes wee can not tell which be good nor which be bad the darkenes is so great that many tymes a man can not see hym selfe The wyseman sayth That a man knoweth not whether he be worthie of loue or of hatred That man that trauayleth by the way and knoweth not whether he be out of his way or no can take no greate comforte of his iourney It is vanitie to take pleasure in the way of this peregrination not knowing whether it be acceptable to God or no And greate vanitie is it for a man to take pleasure in that state in the whiche he knoweth not whether he shal be condemned to hell And because this may happen in this lyfe at any tyme thou must allwayes lyue in doubte in feare VVhen thou trauaylest by nighte and art doubtefull of thy way it were greate marueyle to see thee ioconde and merie He that seeth his neighbors howse on a fyer will haue little lust to be merie And verie vanitie is it for the to spend thy tyme in pleasure that is geuen thee to doe pennance in especiallie seeing thy frendes thy neighbours daylie dying before thy face Of death thou art full sure but of the state whâ—â—ein thou shalt dye that knowest thou little of theÌ„ is it an extreeme vanitie for thee to forget the feare of God to gyue thi selfe to laughiÌ„g making merie That father doth much more sorow then he doeth reioyce that burieth his childe the same day that he is borne The pleasure of this world in which thou so much reioycest doth passe away in post slydeth away more swifte then the wynde The wyseman sayth that the foole taketh pleasure at his owne follie And follie it is to make accompte of that pleasure which tarieth no longer with vs. It is a vayne thing to gyue thine harte a tast of that pleasure which thou no sooner tastest of but it is gone agayne The Prophet Esay sayth they gaue greate sighes and did bitterlie bewayle that reioyced with their hartes before for their ioye ceased euen sodenlie It is a vaine pleasure that the birdes doe take when they tast of the corne and are straight taken in the grynne and like vnto that is the pleasure of the fishes which delighte in the bayte vpoÌ„ the hook whiche they no sooner take into their mouthes but death apprehendeth them Thou art as vaine and simple as these vnreasonable creatures if thou doest reioyce amiddest all those vayne prosperities of the worlde hauinge death so neare vnto thee and readie to take thee Remember that the tyme is short and let them that take pleasure be as thoughe they tooke it not God broughâ— the iust man by the right waye The waye is right when the myddest doth answere and is conformable to the begynninge and the ending The man that is strayed out of his waye goeth seeking aboute to see yf he can fynde it agayne to the ende he may get to the place that he intended his iourney to in the begynning The scripture in many places doth liken vs vnto wayfaring folke and wanderers by the way VVee begynne to enter into our pilgrimage when wee be first borne and it neuer endeth agayne vntill death doe end it You may aske of SalomoÌ„ what our begynninge and our ending is The first voyce sayeth Salomon that I vttered comming out of my mothers bely was crying and lamenting nether had euer king of this world any other beginning and like vnto this shall be also thy later ending Thou wast borne in weeping and thou shalte dye lamenting and wilte thou yet lyue laughing This is not the right way by the which the iust must walke Goe thou the strayght way be none of those that walke aboute quyte out of the way which is as Dauid sayeth the right course of the wicked Let the middest be agreeable to the beginning and the ending thou begannest in weeping and after the same sorte maiest thou well beleeue that thou shalte make thyne ending also Takâ— thou no great paynes to be rich seeing that Iob sayeth Naked I came out of my mothers wombe and naked must I retorne to my mother the earth agayne Neuer care thou to make proude pallaces since a poore litle cradle did holde thee when thou camest firste into the worlde and when thou dyest a small pit in the earth must receaue thee agayne Neuer seeke to be greate in this world since thou wast so little wheÌ„ thou camest first into it and at thy death when thou departest from it againe thou shalt be as lowe as thou wast before litle Thou wast both litle poore when thou camest into the world and not greate and riche Thou camest not first into the worlde â—â—ke a coÌ„querour or a reuenger of quarâ—els with thy sworde in thy hande neither â—ust thou be such a one when thou entrest â—â—to thy
and the honour most perilous The begynnynge without prudence the end without repentance It promyseth liberallie It perfourmeth slowlie and an vnpossible thing it is for a man that lyueth to the worlde to want eyther feare sorowe trouble oâ— daunger It draweth men into bondes and neuer suffereth them to be at rest and gladlie wolde gyue them all there haue He that trusteth it too much is but a foole It is impossible to loue it and not to runne headlonge into daunger by the louing of it VVhat canst thou desire in the world that is not full of vncleannes At euerie steppe it is readie to change and by often changing it declareth it selfe to be corruptible It is desirous to haue all meâ— catche after the false pleasures thereof as soone as they haue begonne a little to tast of them it laugheth theÌ„ all to scoâ—â—â— The fruite that it offreth to the folowers thereof is vearie fayre and pleasant to the shew but when they come to the opening of it they shall finde nothinge within iâ— but wormes and fowle stinkinge sauours The glorie thereof is so fickle that it forsaketh them that be liuing and neuer foloweth those that be deade In the promyses that the world maketh is falsehood and disceyte In the conuersation thereof is lothsumnes In myrth heauines his pleasures breede remorse his comfortes bring scrupulositie and his prosperities breede doubtefulnes In it there is neyther stabilitie nor assurance It hath nothing but a shew and an apparance of good and a false florish of fond affectioÌ„ with which it deceyueth the simple that knowe it not who beinge once entred within the goulfe of his bitter waters which they take to be sweete they are plunged drowned in the bottomles Sea of perdition being beaten downe with the waues of his stormy tempests I doe therefore here aduise you that when the world like a craftie marchant doth offer to shew you a vearie fyne cloth to the sale you be not too hastie to bestow your money on it vntill you haue vewed the cloth all throughout for his maner is to present you with that which is fayre fine in the first vnfolding but after beinge layed all forth to the eye It appeareth playnlie to be vearie course and starke nought Such slâ—pper parts doth the world daylie play with vs in vttering to vs false ware for good and true stuffe There be many that for a shadowe of honour or some pleasure which the world doth offer them doe buy in deede much shame and dishonor and some sorowe and troubles withall and haue payed so dearely for that false ware that they haue thereby made them selues slaues and bondmen vnto the world They thinke that euery thing is as good as it beareth shewe for and that the whole packe of cloth is as good within as it maketh shew on the out side But beware lest that the world doe deceaue thee stoppe thyne eares when it beginneth to speake vnto thee sleepe not at the sounde of his melodie for it is lyke vnto the mairemayds musicke which with her sweete songes doth seeke to draw thee on the rockes and caste thy soule and body away for euer IT BEHOVETH THEE TO BE vvyse and vvary in knovvinge of the deceyts of the vvorld lest thou be taken by the false shevves thereof CHAP. 2. BEVVARE that you be not taken with false deceytes sayth the Apostle He which lyueth in this false world hath great neede continnually to take heede that he be not deceiued by it Thou haddest neede to goe verie warelie and well prouyded yf thou wilt auoyde falling It hath this condition with it to enterteyne men and delight them with the outward shew that there may be no regarde had vnto the inwarde partes therof It setteh out all his pleasures delights vnto the sensuall parte of man that the filth which is within may not be perceyued Vnto the couetous man it sheweth onelie the glorious glitteringe of golde but it sheweth not withall the cares that riche men haue both in the gettinge and keeping of their riches It inuiteh vs vnto honorable roumes and dignities in the worlde but it concealeth the troubles which commonlie doe accompanie great men Our aduersarie the diuell neuer brought our sauiour to the sanctuarie which was in the inwarde parte of the temple but he led hym vp to the pynnacle which was a little rounde tower made in the toppe of the Church rather for pleasure to looke abrode and for some ornamente sake then for any necessytie thereof at all The diuell and the worlde doe neuer vse to draw men vnto them by putting any remorce into their consciences or by inuiting them to the perfect knowledge of them selues but by the daselinge of their eyes with the bewtifull shewes of vayne exteriour superfluous thinges To outwarde thinges it inuiteth thee willinglie but vnto inwarde thinges nothinge at all God commaunded that the bestes which sholde be offred vnto hym in sacrifice sholde haue their skinnes firste taken of from them But contrary the worlde will that all the seruice which thou offâ—est vnto it shold be couered with the couerings as it were skinnnes of pleasures honor and commoditie to the intent that the interior partes of malignitie and vice which is within may not be seene therefore must thou doe as God hath commaunded thee which is to take of the outwarde skinnes of delight that thou mayest perfectly beholde the deceytes the scruples and filthines which lye hidden vnder those externall thinges which the worlde offreth thee Truely all thy harme proceedeth of this that thou doest not take awaye the outwarde barke from sinne But yf thou wilt once take holde of the out syde and looke well into it and consider the inward parte of sinne thou shalt finde much falsehoode hidden within and thou shalt know the vanitie the mischiefe of that which thou doest now esteeme so much Behold the deceyte wherein thou lyuest by gyuing credite vnto the worlde thou shalt see how greate thinges seemed vnto thee but litle and how thou esteemedst very dearely thinges of vyle accompte God him selfe being infinite greate thou accomptest but litle because thou 〈◊〉 farre of from him and the smallest thinges of the worlde vnto thee seeme greate because that thy loue and affection hath ioyned thee vnto them which S. Paule the holy Apostle esteemed but as filthie myre The louers and frendes of God because they were full of diuine light knew well the deceytes of the worlde If thou woldest but sometime consider with thy selfe what tyme thou spendest about these worldly thinges and how litle tyme they â—hall continue with thee and then recken withall what paynes and trauayle thou hast bestowed about them it colde not be â—ut that thou woldest with great care and diligence looke well about thee and walke from thence furth more aduisedly in thy â—ourney Thou must stand long aboute the beâ—olding of the vanities and pleasures of â—he
not returne vnto vs agayne but wee shall rather goe vnto theÌ„ They were pilgrimes and straungers here on the earth as wee are now All that they had they haue left behynde them and so shall wee doe also They are gone and passed away like a shadow so shall we passe away also O how soone each thinge passeth away There is scarselie any memorie left of any of the great meÌ„ of the world euery thing is coÌ„sumed by tyme. God is he that onlie is stable permanent all other thinges as frendes companyons pleasures and pastimes haue soone an end All these doe soone fayle within a while shall one of vs be seperated from another And the tyme is not long to in which wee shall be eaten vp by wormes and turned into dust and ashes Each thinge passeth and consumeth away with tyme. It is vearie vanitie to esteeme of these soone slidinge thinges of the world as yf they shold haue any long continuance here Shall wee happelie be better remembred then those that are gone hence before vs Are wee better then they It were suerlie small wisdome for any of vs to thinke that there shold any better memory be made of vs then of those that are gone hence before vs. Open then thine eyes thou that puttest thy confidence in the world And behold both greater richer and more noble then thou arte of whome there is not now any memory left It is vanitie then to make any accompt of the memorie of this transitorie worlde Euerie thinge hath an end Euerie thinge passeth away with tyme euerie thinge hasteneth toward his end and tendeth toward his consummation euerie thing is full of vanitie and corruption The loue of God is that which onelie lasteth and endureth for euer for the glorie of this world endureth but for a blast HOVV GOOD AND DILIgeÌ„t seruice so euer a man doth vnto thâ— vvorld yet doth the vvorld neuer remember it neither vvill it knovv hyâ— that serued it But vvill calle vvell to mynde and haue in remembraÌ„ce thâ—se that misused and euill intreated it CHAP. 7. THE foole knoweth nothing sayth the wyse man the wordlie men trauaile to get the honour of this world which wheÌ„ it hath forsaken them agayne it will scarseliâ— knowe them A greate frend was Dauid to Naball and much had he done for hym in the tyme of his good estate But when Dauid was after fallen into necessitie he wolde not so much as know hym But aunswered Dauids seruantes when they came vnto hym who is Dauid Or who is Isais sonne Shall I bestow my sheepe and my goodes vpon one whome I knowe not Many a day had Dauid conuersed before with Naball whereof he was now so forgetfull that he asked who he was Naball signifieth as much as foole as the storie telleth and it is a very playne figure â—f this vayne and foolish worlde which is â—ubiect to so much vanitie and mutability â—or after much labor bestowed in the serâ—ice of the worlde by the faythfull serâ—antes and folowers thereof when they â—ooke againe for any rewarde of their serâ—ice it refuseth quite the knowledge of â—hem and playnly sayeth that it knoweth â—hem not They bestow greate trauaile in â—he seruice of it both day and night and â—et must forgetfulnes be all their rewarde â—t the last This vnthankefull world is lyke vnâ—o an inne keeper whom his geste goeth â—bout to take acquaintance of telling him â—hat he hath bene long his gest and hath â—odged many a night in his howse but he â—efuseth his acquaintance and telleth him â—gayne that he knoweth him not neyther â—an he keepe any reckening of so many as â—oe passe by that way Men spende all their tyme in seruing â—he world and at the last they are demaunâ—ed who they be as though they had neâ—er seene them before we doe all both good and bad passe through this worlde â—â—ke pilgrimes and trauaylers and commonly most men doe vse to inuite straungers as they passe by the way And euen so doth the worlde play by them he gyueth â—hem curteous wordes and good enterâ—eynment to make them delighte in his company and to serue him dilligently in â—ll kindes of vanity after that he laugheth them to scorne and shaketh them 〈◊〉 as though he had neuer bene acquayntâ—â— with them before It were good for euery man to eâ—â—ter into an accompte with him selfe aâ—â— see whether he haue not bestowed moâ—â— vpon the worlde then vpon Iesus Chriâ—â— VVhat so euer thou haste bestowed vpoâ— the world thou mayest well thinke it leâ—â— for after a shorte space being past thoâ— shalt finde how thou arte cleane forgotâ—â—â— and out of minde and if thou wilt needâ—â— be remembred at his handes and haue iâ— to know thee agayne thou were beste 〈◊〉 handle it hardly and set nothing by it 〈◊〉 thou beatest thyne hoast well fauoredâ—â— as thou passest by the way he will not foâ—â—get thee agayne in twentie yeares after And that is all the cause why the world forgetteth not good and holie men whicâ— liued here in the world because that thâ— set nothinge by it nor cared not for iâ— Those that make much of it It forgetteth and remembreth onelie those which conâ—temned it Handle it hardlie and it wiâ—â— neuer forget thee And the lesse that thoâ— louest it the more shalt thou be beloueâ— of it Of his frendes it is forgetfull and 〈◊〉 faythfull folowers will it not knowe at alâ— O how many haue passed through thâ—â— worlde with greate triumphe and honouâ— the names of whome be scant knowen 〈◊〉 this day neyther is there any more menâ—tion made of them then yf they had neuâ—â— â—â—ne borne and no more are they knowen 〈◊〉 the world then yf they had neuer bene 〈◊〉 the worlde Let all thy care be to loue God onelie â—â—d to serue hym for he knoweth well all â—â—s owne sheepe whome he meaneth to â—â—nducte to his pleasant pastures of Paâ—â—dis and euerlasting glorie THIS VVORLD IS LIKENED to a tempesteous Sea in the vvhich our Soules are tossed and turmoyled vvith infinite daungers from the vvhiche there is no vvay to scape but by retiring into the harborovvgh of peÌ„nance CHAP. 8. THOSE which sayle on the seas doe tell of many daungers that they haue passed sayeth the wise man The daungers of the seas be so greate and so many that no man is able to reporte them but he that hath proued them The nauigatioÌ„ which we make through the tempesteous waues of this worlde is so much more daungerous then the other as it gyueth greater impedimentes to the sure reste of our soule which it expecteth in heauen then the other doth or can doâ— to the obteyning of a sureâ—porte in earth The waters of this world be bitter so are all worldly consolations In this sea doe the great men lyke vnto great fishes eate vp and deuowre the little the waueâ— thereof be neuer at any rest but allwayes mouing and working vnto the which the
vncleanes of their owne sinnâ—â— and wickednes and neuer saye worde 〈◊〉 any mans vertue nor speake any thingâ— of their neighbours good deedes but 〈◊〉 the night when it waxeth darke they makâ— a loude and an euill noyse and doe pubâ—lish all that they can their neibours faultâ— and defectes A good man is better then much riâ—ches He that taketh a mans temporâ—â—â— goodes from him onely bereueth him 〈◊〉 some welth but the murmurer taketh from â—im his good name which is farre more â—orth and he that doth murmure agaynst â—â—y man doth more harme vnto him then â—hen he doth persecute him by stronge â—â—nde by so much as the goodes of the â—â—ule be better then the temporall goodes â—f our body the handes doe onely hurte â—â—e body but the tongue doth hurte vnto â—â—e soule the handes can doe no hurte to â—â—em that be farre of but the tongue spaâ—â—th no man neyther farre nor nigh the â—â—ndes doe alwayes spare those that be â—â—ade but an euill tongue spareth not eâ—â—n those that lye buried in their graues This vyce is verie dangerous beâ—â—use it is without remedye All other â—â—rmes done vnto man easely receyue saâ—â—â—faction sauing the harme that is receyâ—â—d by infamie that which is taken away 〈◊〉 thefte from any man may soone be reâ—â—red hym agayne but not so of a mans â—â—od name impayred by an euill tongue 〈◊〉 althoughe that the defamer doe vnsay â—â—t agayne which he did sclaunderouslie â—â—porte before yet is the nature of man so â—â—ch the more inclined to heare euill theÌ„â—â—od that the first euill conceyued opiâ—â—â— will not be so rooted out of the minde 〈◊〉 that there will some what thereof reâ—â—yne behynde still All euill is so highlie â—eleued that what good soeuer is after â—â—ported of him that was before defamed â—â—l scarse euer get any sufficient credite The prophete sayeth Their tongues were sharpe as any adders and the poysoâ— of serpentes was vnder their lippes Theâ— eate of the earth as serpentes doe for theâ— doe alwayes mayntayne their poyson 〈◊〉 the very basest and vilest thinges that theâ— can espye in their neyghbours The stone that fell from the hill which Daniell speaketh of strake the image oâ— kinge Nabucodonozer in the feete whicâ— were made of claye it neuer lighted oâ— the heade which was made of golde noâ— the armes which were of siluer but on thâ— feete which were made of earth whereâ—unto the murmurer may be well resemâ—bled for he neuer findeth matter to talkâ— of but of his neighbours defectes and nâ—uer will speake worde of any vertue oâ— good gifte that is in any of them The prophet Dauid asked this question saying VVhat man is he that woldâ— haue lyfe and desireth to see good dayeâ— And because that all men desired it thâ— prophete sayeth immediatly in the neâ—â— verse folowing Keepe thy tongue froâ— speaking euill and let not thy mouth vtâ—â—â— any falsehoode God made not thy tongue of bone nor of any orher harde substance but 〈◊〉 tender flesh because thy wordes sholde bâ— tender and sweete and not roughe noâ— sharpe God did so sharpely correcte the murmurers that he sayed vnto Moyses Noâ—â— of you that haue murmured agaynst me iâ— â—â—e desâ—rt shall euer enter into the lande â—f promyse And so of sixe hundreth thouâ—â—nd of them which came out of Egypte â—â—eir entred into the lande of promise but â—nlie two persons But into our lande of â—romyse which is heauen there shall not â—he murmurer enter at all â—VHERE THERE IS MVCH curiositie vsed of inquiring after other mens doinges there vvill neuer be good rest nor quietnes and of curiositie doth murmuringe grovve and despisinge of our neighbour and the curious person is of all men euer misliked CHAP. 23. MY vertue had forsaken me and the light of myne eyes is not with me sayth Dauid He sayth not here that he had lost his eye sighte but that the light of â—â—s eyes was not with hym for that he had 〈◊〉 them abrode farre of to see what other â—â—en did If thou hast any desire to profit in â—â—e seruice of God thou must take greate â—eede that thou makest not two earnest â—â—quirie after other mens doinges And if thou desirest to lyue quietlie and contentedlie be not two curious 〈◊〉 inquisitor after the lyues and deedes 〈◊〉 others Thou shalt neuer haue peace 〈◊〉 mynde nor tranquilitie of harte if theâ—â— doest gyue thy selfe to beholde and 〈◊〉 marke the lyues of thy neighbours And 〈◊〉 thou lookest not well to the auoydinge 〈◊〉 this faulte thou wilt be euill thought 〈◊〉 of all men Therefore as sone as the Proâ—phet had saide that the light of his eyâ—â— was not with him he saide by and by after in the same Psalme My frendes and 〈◊〉 neighbours did seperate them selues faâ—â— of from mee And that for verie greaâ— cause and of good reason for he that meâ—â—â—leth and is busie in other mens matters 〈◊〉 euill thought of and hated of all folkâ—â— And his vearie frendes and kinsfolke wâ—â— vtterlie forsake hym Of this fault 〈◊〉 murmuringe growe hereof cometh pridâ— for he despiseth others and knoweth 〈◊〉 hym selfe The riuer that ouerfloweth his accâ—â—stomed boundes doth wash the bancâ—â— that it beateth against whereby the baâ—câ—â— be made more cleane and the water thâ—â— washed them is made more foule filthiâ— And euen so is it by thee when thou goâ— beyond thyne owne boundes in meddliâ—â— with other mens matters wherewith theâ— haste nothing to doe thou doest deâ—â— thine owne consciene and gyuest thâ—â— occasion thereby of amendmente in 〈◊〉 much as they grow more wary and aduise â—y thy wordes they doe gayne by thy adâ—ertisments and doe merite by patiente â—â—ffring of thy iniuries where thou with 〈◊〉 troubled streame of a polluted consciâ—nce runnest on still in thy furious course It is a greate error in any man to inâ—â—rmeddle him selfe with those thinges â—hat appertayne not vnto him Arte thou â—ither Iudge or magistrate that the charge â—â—ereof belongeth vnto thee we must all â—â—ake our reckening to God almightie of â—ur owne workes but not of other mens â—here is no marchante but will leaue his â—â—ade if he perceyue that he be a looser â—â—ereby and thou canst no way apply thy â—â—lfe to any trade that thou shalte eyther â—â—yne lesse or loose more then by medâ—â—â—ng with the lyues and delinges of other â—â—â—en which be not of thy charge leaue of â—â—d forsake so euill and so vnprofitable a â—â—ade as soone as thou canst Happely thou haste neede of so litle â—â—me to be bestowed vpon thy selfe that â—â—ou hast enough in store to bestowe on â—â—her men hast thou so litle to doe as â—â—at thou canst marke and consider what â—â—her men doe In this shorte course of â—â—y lyfe and in so greate an accompte 〈◊〉 thou hast to make it is halfe a maruaile â—â—ow thou canst finde time to busy thy selfe â—â—oute the lyues and doinges of other â—en He that neyther careth for his owne
from thee the vayne cares of this worlde The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute and to vse a good dexteritie in delyueringe of hiâ— message and soliciting the same and not to faynte in his sute vntill he haue brought that to passe that he cometh for And so must thy prayer be not slow but dilligent not warme but feruent and fierie And although thou be not heard at the very first yet thou must be importunate persâ—â—er still callinge as the holie disciples did that continuallie perseuered in prayer Make meanes vnto those that be in fauor with the greate kinge that they may speake vnto hym for thee and be thy daylie intercessors as they vsuallie doe that haue any sute vnto any temporall prince Call earnestlie on our blessed ladie the mother of God for to helpe thee and all the holie Saintes of heauen Our Sauiour teacheth vs howe we ought to behaue our selues towarde him in the parable of him that asketh three loaues of breade of his frende where he sayeth vnto him that if he wolde not gyâ—e him that which he asked of him because he was a frend yet at the leastewyse that he sholde gyue it him because of his importunitie Our Lorde wolde haue thee to be importunate and doth sâ—ay his hand from gyuing thee that which thou demaundest to make thee to perseuer in good and that thy merite may thereby be increased that so thou mayest be made worthy to receyue that which he meaneth to gyue thee which is more then thou doest aske of him and although that God doeth knowe in all thinges our necessitie yet wolde he haue vs to sende our messenger of prayer vnto him because his will is that we shold be delyuered from our temptations by â—hat meanes It is necessarie for thee to praye not because thou sholdest make God to know â—hat which he knewe not before nor for â—hat he sholde chaunge his determination â—y thy prayer but onely that by thy prayâ—r thou sholdest vse those meanes by which God determined to gyue thee that â—hing which thou desirest of him Thy prayer presenteth vnto God thy â—ecessities it humbleth thyne harte it deâ—yuereth thee from euill it moueth God â—o shewe thee fauor and reconcyleth thy â—oule vnto him Prayer ouercometh and conquererh â—ll thinges It ouercometh men as it appeaâ—eth by Dauid Iudith and Iudas Machaâ—eus who all ouercame their enemies by â—rayer It ouercame the fire when it burâ—ed not the three children that were put â—nto the fierie fornace at Babilon It ouerâ—ame the water when Moyses by prayer â—ade the redde sea to open and deuyde â—â—t ouercame tyme when Elias did thereâ—y make it to rayne or to leaue rayning as it pleased him It ouercame the body when Moyses continued fortie dayes and fortie nights without eating or drincking onely susteyned by the helpe of prayer It ouercame death as is manifeste in Ezechias who beinge adiudged by God his sentence to dye did get by prayer dyuers yeares of lyfe It ouercame the cloudes in as much as Elias by prayer caried the cloudes from the sea vnto the lande It ouercometh the heauens as appeareth by Iosua that by prayer made the soonne and heauens to stande still and moue not and aboue all this prayer is of that force and of that effecte that it ouercame God him selfe Moyses prayed vnto God and he straight wayes made answere vnto him saying Let me alone that I may reuenge me on them God doth here confesse that he was holden backe by the prayer of Moyses since he willed him to let him be reuenged of his people Our Lorde sayeth All that you doe aske in prayer you shall obtayne Seeing then that prayer can so much preuayle in all troubles afflictions temptations and tribulations take it for thy sure shilde for without it shaâ—te thou neuer get perfect victorie EVERIE THINGE DOTH naturallie tend vnto his proper ende and the ende for vvhich man vvas created beinge God hym selfe he ought to despise all vvorldlie thinges that mighte dravv him from the right vvay vnto hym and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after CHAP. 37. I AM both beginning and ende sayeth God The riuers doe all come forth of the sea and doe thether returne agayne and all thinges doe naturally craue their proper ende and â—â—re by nature holpen towarde it And as â—od is our sea from which we came and â—he very center whereunto we tende our â—oules by nature must seeke vnto him and â—â—bor to come vnto him as to the very end â—or which they were created Our soule can finde no resting place â—ere in this present lyfe for God him selfe â—ust be the rest thereof as the vttermost â—â—nde of all that it seeketh after and the very cause of the creation thereof God hath made vs for the loue of him selfe and therefore our harte must needes be vnquyet vntill it may attayne and come vnto him All thinges hath God created for man and man hath he onely made for him selfe It is a thinge much to be marueyled at that all the creatures that God hath made doe those thinges that they are created for and onely man is a rebell vnto God and endeuoreth not to come vnto the ende that he is ordeyned for God created not thee for the earth but for heauen he made thee not to the ende that thou sholdest seeke after worldlye thinges as the finall ende of thy creation but that thou sholdest onely seeke after him The beastes of the fielde which 〈◊〉 hath ordeyned for the earth doe carrie their heades downe looking alwayes towarde the ground but man whom he hath created for heauen he hath made to goâ— strayght vpright that he may beholde heauen vnto the which he belongeth and towarde which he dayly sholde drawe Be not thou to much occupied in the wayâ— thether neyther be thou disquieted in tâ—â— iourney hence let not thy reason be confounded with to much busiyng thy selfâ— aboute these corruptible worldly thinges but set thyne harte vpon the lande of tâ—â— liuing the very proper country in deeâ—â— where thou mayest enioye thinges 〈◊〉 â—â—biect to any corruption make no accoÌ„pt 〈◊〉 these thinges visible but lift vp thyne â—â—rt vnto things inuisible Labor earnestlie 〈◊〉 come vnto the ende that thou arte orâ—â—yned for VVhie did God create thee â—â—t onely because thou sholdest enioye â—â—m Let it be therefore thine whole studie â—â—d labor to attayne to hym as to thy most â—â—ppie end The Prophet Dauid made his deâ—â—unde who shall ascend vp into the hill â—our Lord Or who shall rest in his holie â—â—ce He answered hym selfe agayne â—â—ight wayes saying He that hath not reâ—â—â—ued his soule in vayne And that thinge â—â—wayes receyued in vaine which is not â—â—rcysed to the end that it is ordeyned 〈◊〉 thou sholdest in vayne buy a garment â—hou woldest