The contempte of the vvorld, and the vanitie thereof, written by the reuerent F. Diego de Stella, of the order of S. Fr. deuided into three bookes, and of late translated out of Italian into Englishe, vvith conuenient tables in the end of the booke

OF THE CONTEM∣nynge of the vanities of the vvorlde. The second parte. VVherein is conteyned hovv per∣uerse the vvorldlie customes are.

He shevveth first the vvorld to be full of deceipte, false shevves, and lyeng: and hovv it is enemy to all that loue it, lading all those that doe esteeme it, vvith infinite miseries and calamitie••. CHAP. 1.

* 1.1DOE not loue the world, nei∣ther the thinges that be of the world sayth Saincte Iohn. He that knoweth not the malice of any thing, ly∣ueth in so much more securitie, as he fea∣reth lesse the harmes that thereby may come vnto hym. Therfore it is meete that thou sholdest know the conditions of the world, to the end that when thou knowest it, thou mayest the better beware of it.

The deceytes thereof be vearie mani∣fest and the euill qualities that it hath, cry out to all the world. How little ought that

to be esteemed, which gyueth poysō to all those that enter into amitie with it: And all those that doe ioyne them selues vnto yt, it infecteth with contagious pestilence. How many doth it deceyue, & how many infinite people, doth it make quite blinde? VVhen it flyeth away it is nothing, when it is seene it is but a shadow, and when it ascendeth vpward it is but a smoke.

Vnto fooles it is sweete, and to them that be wyse and discreete, it is vearie bitter. They that doe loue it, knowe not what it is: And they that doe hate it, doe see throughlie into it. To knowe it well as it ought to be knowē, one must stand farre of from it, for they that drawe to neare vnto it, neither doe know it, nor thē selues.

It bringeth furth much mischiefe, and is cause of infinite miseries. It blindeth those that drawe neare vnto it, and vnto hym that is not well ware of yt, it myny∣streth matter of much heauie care.

It hateth those that doe loue it: It de∣ceyueth those that doe trust it: It persecu∣teth those that doe serue yt: It afflicteth those that be frēds vnto it: It doth shame to those that doe honour it: And it forgetteth those that be myndefull of yt. More cause haue wee to hate it when it most loueth vs, then when it openlie persecuteth vs.

The more familier that it is: the more daungerous: And much worse is it, when it fawneth vpō vs, then when yt flieth away from vs. Eyther must wee laughe at the

world, or the world laughe at vs: And they that contemne not the world, shalbe con∣temned of the world.

VVoe be vnto them that do trust it, & happie be they that doe despise i••: It is both to be feared, & to be fled from. The lyfe thereof is deceytfull, the trauayll vn∣profitable, the feare continuall, and the honour most perilous. The begynnynge without prudence, & the end without re∣pentance. It promyseth liberallie: It per∣fourmeth slowlie: and an vnpossible thing it is, for a man that lyueth to the worlde, to want eyther feare, sorowe, trouble, o•• 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 cor∣ruptible. It is desirous to haue all me•• catche after the false pleasures thereof, & as soone as they haue begonne a little to tast of them, it laugheth thē all to sco••••••▪ 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 i•• but wormes and fowle stinkinge sauours.

The glorie thereof is so fickle, that it for∣saketh them that be liuing, and neuer fo∣loweth those that be deade.

In the promyses that the world maketh, is falsehood and disceyte: In the conuer∣sation 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 affectiō, 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 sl••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 de∣ceaue thee: stoppe thyne eares when it be∣ginneth 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 bo∣dy 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.

* 1.2BEVVARE that you be not ta∣ken 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 fal∣ling. It hath this condition with it to en∣terteyne men, and delight them with the outward shew, that there may be no re∣garde 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 percey∣ued. 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,* 1.3 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 in∣uiting 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 out∣warde 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▪* 1.4 sholde haue their skinnes firste taken of from them: But contrary the worlde will that all the seruice which thou off••est vn∣to it, shold be couered with the couerings, as it were skinnnes of pleasures, honor, and commoditie, to the intent that the in∣terior 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 be∣holde the deceytes, the scruples, and fil∣thines which lye hidden vnder those ex∣ternall 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 false∣hoode 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, be∣cause

that thy loue and affection hath ioy∣ned thee vnto them, which S. Paule the holy Apostle esteemed but as filthie myre.* 1.5

The louers and frendes of God, be∣cause 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 ••hall continue with thee, and then recken withall what paynes and trauayle thou hast bestowed about them: it colde not be ••ut that thou woldest with great care and diligence looke well about thee, and walke from thence furth more aduisedly in thy ••ourney.

Thou must stand long aboute the be∣••olding of the vanities and pleasures of ••he worlde, lest the pleasant and gorgeous ••hewes thereof, so glitter in thyne eyes to ••ake thee blinde, that it bring thee there∣••y at the laste vnto distruction. There is ••othing in thyne vnderstanding, but that was before in thy senses: and when thyne vnderstandinge cometh to drinke at the ••esterne of thy senses, the worlde playeth ••acobs part,* 1.6 and sticketh there downe cer∣••ayne whyte populer tree wandes, of faire ••leasant delightes to beguyle thee withal, ••nd to infecte thereby thyne vnderstan∣ding.

The honors and delightes of this world ••e but lyke vnto flowers, that soone fade ••nd are gone: and doe not thou thinke,

that in the worlde which thou seest with thyne eyes, there is any fruite or commo∣ditie, it is all but vayne fruitles leaues 〈◊〉〈◊〉 the populer tree, which neuer beare fruit•• at all. Those fruiteles vanities doth th•• world offer vnto thy senses, and although•• thyne vnderstandinge be well purged, yo•• will thy senses earnestlie labour to spo•••• 〈◊〉〈◊〉 and defile it againe. And as a fayre looking glasse doth easely by often lookinge in 〈◊〉〈◊〉 gather spottes: so doth our vnderstanding by euill imaginations gather errors.* 1.7 And when our vnderstāding is watered at th•• ••enses with earnest imaginations of vani••••ies & disceytes which the world offred ••s, It begynneth to conceyue, as Iacob•• ••heepe did, spotted lambes whiche be ou•• ••orldlie desires, whiche bringe fo•••••• ••ft••rward vniust workes.

Doe not thou therefore behold, 〈◊〉〈◊〉 set thyne eyes vpon such varietie of ••••••••ginations as the world doth make shew 〈◊〉〈◊〉 vnto thee, for it is but an exterior app••••••rance, without any sounde substance•• deceyueth them that are delighted 〈◊〉〈◊〉 it, as little children are deceyued with•••• candle that is lighted, which when th•• see and earnestlie beholde, they will 〈◊〉〈◊〉 their fingers into it, vntill they haue b••••••ned them in the flame, And then they 〈◊〉〈◊〉 out, and no bodie can still them: Eue•••• are worldlie men without iudgement 〈◊〉〈◊〉 vnderstanding deceyued with the ap••••••rance of worldlie bewtie, casting th••••••selues

into the fierie flame of the vyces ••nd fowle sinnes thereof, findinge their handes emptie, and their consciences burnte.

THERE IS NO CREDITE TO be gyuen to the vvorld in any thinge, for all the fayre shevv that it maketh, tendeth but to falsehood, and fayned flatterie, vvhiche doe dravve a man from God, & doe throvv hym dovvne headlong into the depth of all miseries. CHAP. 3.

HE doth faynedly humbl•• him selfe,* 1.8 and his inwarde partes be full of deceyte: sayeth the wyse man. Doe not beleeue that which the worlde doth ••ell thee, nor doe not thou thinke, that it ••eareth any perfecte good will vnto thee: ••nder the color of good holesome victu∣••ll, it gyueth vnto thee poyson to destroy ••hee.

Doe not thou gyue any truste vnto the world, neyther beleeue it to be thy frend, ••or if thou doest gyue it credit, and com∣••it thy selfe into his handes, it will doe ••y thee, as Ioab, the cheife captayne of ••auid, did by Amazias,* 1.9 who imbraced him

frendly in his armes and kissed him, and secretly the whyle did kill him with his dagger. Let it say vnto thee what it will, let it gyue thee the counsaile that shall best lyke thee for the tyme, yet shalte thou finde all false and full of lyes, what so euer it hath tolde thee. There were no lesse then foure hundreth false prophets which flattered Achab,* 1.10 promising him both lyfe and victorie, if he sholde goe to the warre: And all this was but to please his fantasie, and satisfie his minde. All that the worlde doth aduise thee to, and what so euer thy false appetites doe gyue thee coūsaile to, be but mere deceytes to abuse thee with∣al. They wold haue thee to thinke by their false persuasions, that in liuing after their counsaile, and contynuyng the euill trade that thou art entred into, thou shalt haue a solemne victorie here, lyue in tryumph in this world, ende thy daies in peace, and after enioye the lyfe euerlasting.

But yf thou doest beleeue these lyeng prophets, thou shalt die as Achab did most miserablie. But thou must harken vnto the Prophete Micheas, (which must be thyne owne conscience) it is that which muste tell thee the trewth, and discouer vnto thee all their false lyeng and deceytes. But thou hast no liking to gyue any eare thereunto, no more then Achab had vnto Micheas, because he told hym that which was not agreable to his owne appetite: And thou hast no regard vnto thine owne consciēce,

because it telleth thee nothing but the truth which thou art not willing to know. It seeketh thy profite, but thou hast no de∣lite to heare thereof. Thou haddest rather goe out of thy way by folowing of liers, to the losse of thy lyfe:* 1.11 then to doe well with the prophet of God, and lyue without de∣ceyts. Thou folowest the world, and thyne owne appetites, and so goest furth to the battaile, & there art ouerthrowen, & loosest thy lyfe. These be also those false witnesses which Iesabel brought forth, who (because they be beleeued) doe kill thy sowle. Gyue no eare vnto their lyenge, except thou meane to be taken captyue in the nettes of their false deceytes.

All the fayre wordes of this worlde, be but false fictions to deceyue thee, and to take thee vnprouyded. Allthoughe that for the present tyme, it sheweth a frendlie face, yet in tyme of necessitie, thou shalt fynde a bitter enemye of it. It will doe by thee as quicksiluer doth by golde, whiche allthough it be neuer so fast ioyned vnto yt, as soone as it cometh to the fyre, it goeth straight away from it, and forsaketh it. And so will this world play by thee whē thou comest into any strayte, and that the fire of tribulation beginneth to catch hold of thee, it will straight way forsake thee, And then shalt thou easelie see what all the vayne glorie of the world is, that doth so sodaynlie fayle thee. The frendship that the world sheweth thee, is but of purpose

with his fayre shewes & good countenan∣ce to deceyue thee. And allthoughe it pre∣tend thy good neuer so much for the time, it seeketh but thereby occasion the better to ouerthrowe thee.

Drinke not thou of the sweete milke of his deceytes, neyther seeke thou to sleepe in the confidence of his frendship, vnlesse thou wilte perish, and dye an euill death, as Sisara did, who committing trust vnto Iahell,* 1.12 and feedinge of her dayntie fare, was miserably put vnto death by her.

God sayeth, O my people, they which doe say vnto thee,* 1.13 thou art happie: be they which doe deceyue thee. If the world will bid thee vnto a feaste, and tell thee that those honors, riches, and pleasures which it profereth thee, and setteth before thee, be very good and sauory meate for thee to feede vpon:* 1.14 yet doe not thou beleeue it, excepte thou wilt dye an euill death, as that prophete did, which for the gyuing of ouer lighte credite vnto the wordes of a false prophete, was killed with a lyon going by the way. Although it say vnto thee, that God commaundeth it, and that there is no sinne at all in it: neuer yet make thou any accompte of his wordes, for although it be true; that there is no sinne to lyue in highe degree and statelie honour, yet doe they lyue in greate daun∣ger of fallinge into the fowle sinne of pryde, which doe lyue in the prosperitie and ioli••ie of the world.

The world seemeth goodly and fayre to the eye, being in deede fowle & filthie, like an image made of a peece of wood, which is set out well, and fayre paynted to the sighte, and within is there nothing but a peece of olde rotten timber.

The fisher vseth to couer his hookes with bayte, to catch and kill his fish with∣all. All this worldly flattering is but to doe thee harme with all: And vnder the greene grasse doth the serpent lurke, and hyde her selfe.

The woman mentioned in the Apoca∣lips,* 1.15 gaue poyson to drinke in a cuppe of gold. O how many hath the world slayne with the poyson of his deceytes? And how many doe drinke their owne death out of the cuppe of honours, riches, and vanitie? with this golden cuppe he deceyueth the simple, which know not the poyson that is conteyned therein: flye from his deceytes if thou wilte escape death.

THE FALSE PROMYSES OF the vvorld are not to be trusted vnto, for it giueth the cleane contrarie of that vvhich in shevv it pretendeth. CHAP. 4.

MANY haue bene cast away through vniust promyses,* 1.16 say∣eth Ecclesiasticus. Let euerie man be well examyned, and let them declare the truth of their owne knowledge, and they will say that in all their lyfe they ne∣uer sawe ioye without some sorowe, Peace without discord, Rest without feare, Health whithout infirmitie, nor myrth without mournynge.

The world maketh still his promyses of all good and prosperous thinges, but in perfourmance they proue all contrarie. It promyseth ioye, but it cometh accom∣panyed with sorowe: It promyseth to abyde still with thee, but when thou hast most neede of his helpe, it wilbe furthest from thee. It promyseth quyetnes, and it gyueth perturbations and troubles: It promyseth mirth, and perfourmeth mour∣nynge: And when it promyseth honour, it bringeth shame: Finallie it promyseth lōge lyfe, when their foloweth a shorte lyfe, &

a miserable, and subiect to much euill. That lyfe which it promyseth, rather see∣meth a lyfe, then is in deede a trew lyfe.

To some it maketh a shewe of a longe lyfe, for to deceyue them in the end. It shortneth againe the liues of some others, to the ende that thoughe they wold con∣uert them to God, yet shall they haue no tyme therunto.

To others it promyseth lēgth of life, because they shold doe what they listed, & be made worse thereby. And vnto other it sendeth a shorte lyfe, that they shold haue no tyme to doe good. All these doth it deceyue, depryuing them of the know∣ledge which they ought to haue of God, of the world, and of them selues.

Iacob serued Laban seuen yeares to haue his daughter Rachell to his wyfe,* 1.17 but his deceytfull father in law, in the darke night gaue hym Lia to wyfe. So playeth the world with thee: It promiseth thee one thing, and intendeth an other.

These worldlie men doe neuer take knowledge of these things, vntill the mor∣nynge come and that the darkenes of this present lyfe be passed away and gone: that is, vntill death doe come, which doth opē the eyes of our vnderstanding, and maketh vs to behold the falsehood of the worlde, as Iacob in the mornynge perceyued the guyle of his false father in lawe. Then shall they perceyue the bitter ende, that the honors and pleasures of this worlde doe

bring with them, and then shall they see, how much tyme they haue lost in the ser∣uice of this false lyeng world.

Many althowgh, they see well enough the falsehood of the world, yet are they contented to be deceyued thereby: As Baalā did who fell downe at noone dayes whē his eyes were open.* 1.18 The three frēdes of Iob,* 1.19 drew neare vnto hym like frendes to gyue, hym comfort at the first, but after∣warde they iniuried hym, & gaue hym ma∣ny fowle wordes of reproche. So doth the world draw neare vnto thee at the first with fayre wordes like a frend, but after∣ward thou shalt well perceyue hym to be an hard aduersarie against thee. It cometh flatteringe with pleasant speaches vnto thee, to offer thee frendship, but shortlie after y•• becometh thy cruell enemy.

Let not his sweete wordes enter within thyne eares, for thou shalt shortlie after finde a fowle chaunge: yet are there many for all that which doe gyue it credit, and holde all that for true that it telleth them: and by beleeuing his false promises they deferre their pennance, perswading them selues that they shall lyue many yeares, and then cometh he sodenly and taketh their lyfe away from them.

They lyue so carelesly, and vpon such truste of those false promises, as though they were very sure that the worlde tolde them nothing but truth. But thou must not beleeue his wordes, nor what so euer it

shall tell thee, for thou shalte finde in the ende that all his promises are false.

THE MEMORY OF THEM that haue despised the vvorlde conti∣nueth: but of those that haue bene louers of the vvorld, the remembrance is soone gone avvaye. CHAP. 5.

THE memorie of these wic∣ked worldly folke perish∣eth lyke the sounde of a voyce in the ayer,* 1.20 sayeth the prophete. Make not a∣ny accompt of this world▪ who soone forgetteth his frendes, and of his enemies keepeth a perpetuall memo∣rye.

If thou wilte that the world shall haue thee still in remembrance, thou must des∣pise it, and so it will remember thee. And who be they (thinke you) that the world remembreth most? Good S. Hierome, and others lyke vnto him, that fled from all the pleasures of this worlde, and lyued a∣lone in desertes. Of these who were ene∣mies vnto it, and set nothing at all by it, the worlde hath yet as freshe a memory as if they were liuing still. That is most true

which the holy prophet telleth:* 1.21 The iust man shall be had in memory for euer. The worlde hath yet in good memory S. Paule the heremite, that was faste shut vp in a caue ninetie yeares together.

VVhom hath Rome cheefely in re∣membrance at this day? Not the famous princes and greate men which florished so much there, but the poore fisher S. Pe∣ter, whom the worlde despised, and made no reckening of. The kinges and empe∣rors of the worlde, doe adore and haue in reuerence those most of all, that fled from and forsoke those great honors and riches which them selues do lyue in.

They be more honored of the world which doe hate it, then they which doe es∣teeme it. They which hate the world, those doth God loue: and they that forsake the worlde, God receyueth: and he honoreth those that despise it, & here in the worlde doth he make also an euerlasting memory of them.

It is a notable thing that the seruante of God, liuing in a caue, farre from the company of men, sholde haue his glory manifested throughout all the worlde, by God his owne holy appoyntment. There had neuer such memory bene made in the world of S. Marie the Egyptiā, yf shee had remayned still in the world, and neuer had gone into the wildernes at all. If shee had serued the world, shee had bene forgotten longe agoe: but flyeng from the world, God

had care of her to make her glory knowen: and published ouer all the worlde the ho∣nour of her who liued allwayes hidden in a hole. She gayned more by flyeng frō it, thē euer she could haue done, by being her selfe present in it.

O how much are wee deceyued, who by our seekinge of honour doe loose it, by desyring to haue our name kept in per∣petuall memorie, wee are quickelie for∣gotten: And hauing a will to be greate, we are brought to be lowe, and of little accō∣pte: And the thinges which wee doe take to preserue vs, be made the meanes to vn∣doe vs, and to ouerthrowe vs: And euer wee loose, where wee doe thinke to gayn.

O what follie is this of ours, and what terrible blindenes, to desire still such greatnes in this world, seeing before our eyes, those onlie to be great in the world, which desired to be little and of no accompte. VVee wold that men shold re∣member vs, and wee are straighte wayes forgotten: there is none so much honored in deede as he that flieth from honour.

No man is more riche, then he that is contented with a little: No man so greate as he that seeketh to be little: And none so soone forgotten, as he that desireth to be had in remembrance of the worlde. And all those of whome the world maketh so much feast, and so much ioyfull memorie, I see & finde, that they were all enemyes vnto the world.

Mathathias sayed vnto his sonnes, gyue your liues for the testament of your fathers, & remember the workes that they wrought in their generations, and you shall get great glorie and a name for euer. The prouidence of God hath so ordeyned that there shold be a perpetuall memorie made of the enemyes of the world, and that the frendes thereof, shold be for∣gotten.

The Ghospell in rehearsing of the ge∣nealogie of Christ,* 1.22 leaueth out the memo∣rie of Iesabell vnto the fourth generation: Allthoughe it had fitlie serued the turne to haue brought it in. The memorie of Amaleck God cleane tooke away frō the earth,* 1.23 but the memorie of the iuste shall remayne with our Lord for euer: And the memo••••e of worldly men shall perish with the world.

It is a fowle vanitie to offend God, for the leauinge of a memorie behynde thee in this miserable world: If thou doest de∣sire a memorie to be had of thee, thou shalt be sure to loose it. And because the world is so forgetfull of his frends, put all thy trust in God, who is a most faythfull and ••uer frend.

THE VVORLD EXALTETH his frendes vvhyle they doe lyue, but vvhen their lyfe is ended, tyme taketh avvay all the memorie of them, as though there had bene none such. CHAP. 6.

IOB sayth of worldlie folke, that the memorie of them shold be likened vnto ashes.* 1.24 The wynde neuer ceaseth to blow in this lyfe, which doth scatter the ashes, that is the fame and the memorie that worldlie men doe seeke in this worlde. The Prophet sayth: They are like vnto duste, which the wynde bloweth vp from the earth.* 1.25 The vanitie of men is great, who knowing that they shalbe conuerted into ashes, which the wynde of this world doth soone blow away, doe yet thinke that their memorie may continue longe in the world. And al∣though it were so that the memory of thee shold neuer perish here, what wert thou the better yf thou sholdest remayne cōti∣nually in hell▪ wold that delyuer the thēce, or deminish thy payne there▪

It is a greate vanitie for thee to de∣sire to be had in memorie of the worlde, if thou haste a spotted conscience: and a

very vayne desire it is of any man to flye abrode in the mouthes of men. How much so euer thou art desirous to be praysed of men, and to haue thy memory preserued, yet must not thou looke to be better re∣membred then those that are passed out of this world before thee. The world is contented for the tyme present here, to gyue some shew and signification of his fauour, but as soone as one is gone hence, he is forgotten, as though he had neuer bene.

* 1.26The memorie of the iust man shalbe with prayse, sayth the wyse man: but the wicked mans memorie shall soone perish. And of the good men shall there be a sweete mention made,* 1.27 according as Eccle∣siasticus sayed of kinge Iosias: The memo∣rie of Iosias shalbe sweete in euerie man•• mouth.

The memorie of all worldly folke com∣eth soone to an ende, and vanisheth away. VVhat is now become of all the honors, riches, and possessions of worldly men? where is all the bewtie of this world? the men be gone and all that longed to them, and time hath cleane consumed the me∣morie of them: all their goodly great pal∣laces are made euen with the grounde: their costly toumbes wherein their bodies lay be all defaced, and no monument lefte behinde, so much as of the place where they were.

Our lyfe passeth away lyke a flower,

and the delightes thereof be shorte, and that which the worlde yeldeth vs here, is dearely payed for agayne: the pleasures thereof be but for a shorte tyme, but the sorowes be perpetuall. The glorie and de∣light of this world is but a pufte: but the tormentes that folowe thereof, be without end: many doe neuer thinke of them, vn∣till they falle vpon their backes, and with a vearie little pleasure, they buy a greate deale of payne and trauayle. And for the mainteyninge of a little honour here, what infinite tormentes are susteyned, which for all that, whithin a little while after vanisheth away like a smoke, and they are forgotten as though that they had neuer bene. To this point cometh at the last, all that peuish prayse which is so greedelie sought for by men in this world.

How many notable learned men hath there bene in this world, whose learnynge was folowed with greate affection of men, and were therefore called into greate di∣gnitie and honour here, of whome yet at this day, there is no memorie lefte, no not so much as their names knowen. Their lyfe was but short, with death it had end, and straight wayes they were forgotten for euer. VVhat is become of so many Princes, kinges and greate estates, and all their greate port and Princelie Maiestie? their frendship, riches, and Iolitie? VVhat is become of all this geare now? There is now no memorie lefte thereof: It is passed

like a shadow, and as though it had neuer bene.

How many haue wee knowen, and bene famylier withall, and in whose companie wee haue bene full merie together, that now doe lye full lowe vnder our feete, and are almost forgotten, as thoughe they had neuer bene?* 1.28 They are all deade, they shall not returne vnto vs agayne, but wee shall rather goe vnto thē. 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 sha∣dow, & so shall we passe away also. O how soone each thinge passeth away. There is scarselie any memorie left of any of the great mē of the world: euery thing is cōsu∣med 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, ri∣cher, 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 en∣dureth but for a blast

HOVV GOOD AND DILI∣gēt seruice so euer a man doth vnto th•• vvorld, yet doth the vvorld neuer re∣member it, neither vvill it knovv hy•• that serued it: But vvill calle vvell to mynde, and haue in remembrāce, th••se that misused, and euill intreated it. CHAP. 7.

THE foole knoweth nothing▪ sayth the wyse man:* 1.29 the wordlie men trauaile to get the honour of this world, which whē it hath forsaken them agayne, it will scarseli•• knowe them.

* 1.30A 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 be∣fore with Naball, whereof he was now so forgetfull, that he asked who he was. Na∣ball signifieth as much as foole, as the sto∣rie telleth, and it is a very playne figure

••f this vayne and foolish worlde, which is ••ubiect to so much vanitie and mutability. ••or after much labor bestowed in the ser∣••ice of the worlde, by the faythfull ser∣••antes and folowers thereof, when they ••ooke againe for any rewarde of their ser∣••ice: it refuseth quite the knowledge of ••hem, and playnly sayeth that it knoweth ••hem not. They bestow greate trauaile in ••he seruice of it, both day and night, and ••et must forgetfulnes be all their rewarde ••t the last.

This vnthankefull world is lyke vn∣••o an inne keeper, whom his geste goeth ••bout to take acquaintance of, telling him ••hat he hath bene long his gest, and hath ••odged many a night in his howse: but he ••efuseth his acquaintance, and telleth him ••gayne that he knoweth him not, neyther ••an he keepe any reckening of so many as ••oe passe by that way.

Men spende all their tyme in seruing ••he world, and at the last they are demaun∣••ed who they be, as though they had ne∣••er seene them before: we doe all both good and bad passe through this worlde ••••ke pilgrimes and trauaylers, and com∣monly most men doe vse to inuite straun∣gers as they passe by the way: And euen so doth the worlde play by them, he gyueth ••hem curteous wordes, and good enter∣••eynment to make them delighte in his company, and to serue him dilligently in ••ll kindes of vanity, & after that he laugh∣eth

them to scorne, and shaketh them 〈◊〉〈◊〉 as though he had neuer bene acquaynt•••• with them before.

It were good for euery man to e••••ter into an accompte with him selfe, a•••• see whether he haue not bestowed mo•••• vpon the worlde then vpon Iesus Chri•••• VVhat so euer thou haste bestowed vpo•• the world, thou mayest well thinke it le•••• for after a shorte space being past, tho•• shalt finde how thou arte cleane forgot•••••• and out of minde: and if thou wilt need•••• be remembred at his handes, and haue i•• to know thee agayne, thou were beste 〈◊〉〈◊〉 handle it hardly and set nothing by it. 〈◊〉〈◊〉 thou beatest thyne hoast well fauored•••• as thou passest by the way, he will not fo••••get thee agayne in twentie yeares after▪ And that is all the cause, why the world forgetteth not good and holie men, whic•• liued here in the world, because that th•• set nothinge by it, nor cared not for i••▪ Those that make much of it, It forgetteth and remembreth onelie those which con••temned it: Handle it hardlie, and it wi•••• neuer forget thee. And the lesse that tho•• louest it, the more shalt thou be beloue•• of it. Of his frendes it is forgetfull, and 〈◊〉〈◊〉 faythfull folowers will it not knowe at al••▪

O how many haue passed through th•••• worlde with greate triumphe and honou•• the names of whome be scant knowen 〈◊〉〈◊〉 this day, neyther is there any more men••tion made of them, then yf they had neu••••

••••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 ••••d to serue hym, for he knoweth well all ••••s owne sheepe whome he meaneth to ••••nducte to his pleasant pastures of Pa∣••••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 reti∣ring into the harborovvgh of pēnance. CHAP. 8.

THOSE which sayle on the seas,* 1.31 doe tell of many daun∣gers 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 nauigatiō 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 do••▪ to the obteyning of a sure••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 waue•• thereof be neuer at any rest, but allwayes mouing and working, vnto the which the seruantes of the world be alwayes subiect, hauing their hartes beaten and al to tossed with the heauie thoughtes & cares of this worlde.

The sentence of our sauiour is most true,* 1.32 that sayde. That in the worlde we shold haue oppressions, the which by af∣flictinge of our hartes shold verefie that which the Prophet Esay saith: the wicked mans harte is like vnto the sea,* 1.33 whiche worketh and will neuer be at rest. Daniell saw in his vision how the hartes of men be tormented with so manye sundrie pas∣sions,* 1.34 as it were with the contrarie force and vehemencie of so many wyndes.

Cares and riches goe still cowpled to∣gyther, and amongest the honours and prosperities of this tempesteous world••, doth pride and arrogancie of hart beare a vearie greate sway, and dominion: In the which they are first ingendred, and from which they doe procede: and vearie few are their of them, which lyuinge in conti∣nuall rest and prosperitie doe not fall into sinne: and hardlie are any of them to be founde, which in high degree, and loftie

estate doe keepe and preserue true humi∣••••tie of harte.

It is is halfe a miracle to see a man lyue 〈◊〉〈◊〉 the pleasures of this lyfe, and to be free ••••om sinne. And how can a man put all his ••••re vpon God, that is so compassed about ••ith the cares and vnquietnes which doe ••••rowe of these temporall pleasures in ••hich wee lyue.

Happie is he that doth volūtarilie for∣••••ke the pleasures of the earth, where all 〈◊〉〈◊〉 full of daungers and snares: and happie 〈◊〉〈◊〉 he▪ that in this world seeketh to auoyde ••ll occasions which may draw hym into ••••nne.* 1.35 He that flieth as Elias did into the ••esert of pennance, is most likelie to flie ••rom all those daungers, that doe leade a ••an vnwares into hell.

Learne thou to knowe the daungers ••f this world, for by the knowing of them groweth the skill to auoyde them, and to vanquish them. He that doth not feare ••hem, but boldelie incountreth them, is ••ot to be accōpted valiant, but rash. There ••aue heretofore bene some perfect men, that haue lyued in the honour and welth of this world, and yet haue lyued with all in the feare of God, and serued hym trulie: But there is respect to be had vnto the tymes of the former age, and this that is now present, and therefore thou must now ••ake an other trade of lyfe in hande.

VVhen there cometh a greate calme in the sea, the saylers be in good safetie:

but when the storme doth come, then they vse for their remedie to disburthen the shippe, and to caste their goodes into th•• sea, for sauing of them selues.

The sea of this worlde was well in quyetnes in those dayes:* 1.36 VVhen Abraham, (who was a very riche and welthie man) wolde with his owne handes washe the feete of those straungers which came vn∣to him: & Sara his wyfe did the workes of like humilitie. Our forefathers then were serued but with a fewe dishes at their ta∣bles: they wente appareled very meanely: they ryd but vpon simple beastes, and all their riches they vsed as seruants to serue them: But now that the sea is so swollen, & that malice and sinne be so increased, ho∣nor and riches serue now for no other purpose, but to gyue a color vnto vicious liuing. All the remedie thou haste now is to despise them, since that they doe so ma∣nifestly preiudice thy soule.

There is no man but will be cōtente for the sauing of his bodely lyfe, to forgoe all his tēporall goodes: but there be but a few, that for the sauing of their soules will despise these false counterfeit goodes of the earth. The high estates and dignities of this worlde, be no lesse daungerous to the lyfe of the soule, in the tyme of peri∣lous tempestes: then the goodes and mar∣chandize of the shippe, be daungerous for the lyues of them that be in the shippe: and is it not reason thē, (that those same goods,

which thou canst be contented to throwe away from thee, for the sauing of thy bo∣dely lyfe) that thou sholdest likewise be as well contented to throw away for the sauing of the lyfe of thy soule? Doe neuer preferre temporal and transitorie goodes, before trew and eternall gooddes. But (because it is naturall for euerie man to flie daungers,) it is conuenyent, that thou sholdest flie out of the world that is so daungerous.

In this Sea then where daunger is so certayn, and saluation so doubtefull: take this good counsell with thee, lest thou be drowned in the Sea, as king Pharao was.* 1.37 Place thyne hart in the lande of promyse, toward which thou art sayling, and flie from so many daungers by despising of this world, that so thou mayest merite to come vnto thy desired port of salua∣tion, where thou shalt be cer∣tayne to fynde sure rest and perfect secu∣ritie.

THE FAVORS OF THIS vvorld be but as a shadovv that soo•••• passeth avvay, And therefore they that doe trust in thē vvithout thinking of their soules saluation, at the last are likelie to rest in the fier of hell. CHAP. 9.

ELIAS lay sleeping vnder the shadowe of a Gene∣per tree,* 1.38 hauinge many mightie enemies: (sayth the scripture:) Trauay∣ling men, doe vse to rest them, & to sleepe vnder the shadow of a tree, as they iourney by the way, And when the shadow is passed away and gone, and they begynne to wake agayne, they fynde them selues all swea∣ting in the open sonne shyne.

VVhat be all the thinges of this world but a shadow (sayth Iob) vnder the which the seruantes of this world lye sleepinge, forgetting their owne good, & neclecting their saluation, and put their trust in the fauors and vayne honours of this world.

If thou doe put thy confidence in prin∣ces, and greate men, thou sleepest vnder •• shadowe that soone passeth away. Thou mayest fall into disgrace of thy prince, as

many haue done which were at the firste in greate fauor with them, which after fell out of their fauor agayne: and if that hap∣pen not, yet may he dye, and then he in whom rested all thy hope is gone, and therewith also is thy hope gone, and thou cleane forsaken and left alone.

Cursed is he that putteth his trust in man: sayeth the scripture.* 1.39 And cursed is he that putteth his confidence in princes: whose prosperities doe passe away, whose fauors are soone finished, whose good willes be mutable, and are wonte often to hate those whom they haue moste loued. See what a follie it is to sleepe so necgli∣gently vnder a shadow. Sleepe not vnder the shield of thy frends and of thy riches, for this vanitie soone passeth away againe

Trust not in thy bewtie, for by eue∣ry light occasion it vanisheth soone away. In any thinge of this presente worlde put thou no trust at all, for the glorie and plea∣sures thereof, passe away like a wynde. And straighte way shalt thou be assaulted by death. And such hath bene the end of all the honours that haue passed here be∣fore vs, they were but vanities, And so ha∣ue they passed away agayne.

Saul slept careleslie,* 1.40 and put hym selfe into verie greate danger hauyng his ene∣my readie at hand to kill hym, In so much that Abisai wo••d haue thrust hym through with his speare yf Dauid had not staied hym: And all this was, because he put his

trust in his greate force of men and weapō that he had aboute hym. Many putting trust in their corage and their youth, haue stayed from doing of pennance, and slept without taking any care for their soules: But they sleepe vnder the shadow of this miserable lyfe, being allwayes at the poynt of loosing it.

Thou art more to be blamed thē euer was Isboseth,* 1.41 that hauing thyne enemies still aboute thee, & being cōpassed aboute with so many daungers, thou doest sleepe in a carelesse dreame, trusting allwayes in thy vayne desires. But death shall comme vpon thee, and awake thee, and then shalt thou knowe that thou wert all that while but vnder a shadowe, and that at last thou shalt fynde thy selfe to be sett downe at the hott fire of hell, where worldlie men shalbe burned and tormented for euer.

Oh how much shalt thou fynde thy selfe then, at that paynefull tyme of thy passage to haue bene mocked and decey∣ued, when thou shalt see before thy face, all those vayne pleasures and worldlie de∣lightes in which thou diddest put so much affiance while thou liuedst here, cleane vanished away and turned into a smoke? Sleepe not vnder the shadow of these worldly vanities, least when death cometh to awake thee thou be founde com∣passed about with miserable troubles, and paynefull tormentes.

HE THAT SERVETH THE vvorld, not onelie hath no revvard of it, but also is kept by it in contynuall broyles & troubles, and at last brought to a miserable ende. CHAP. 10.

YE shall serue straunge gods, which shall gyue ye no rest,* 1.42 neyther day nor nighte: sayeth God vnto worldlie folke. They which doe loue the world, doe serue their owne passions, and doe continually suffer intollerable torment by them.

The fayned flatterie of Dalida drewe Samson to his death,* 1.43 whom the Philistines did firste make blynde, and after set him to grynde in a mill wheele: Euen so thou that arte a seruante of this worlde, and seekest by all meanes to please thyne inordinate appetites, and to get the riches and ho∣nors thereof, thou shalte finde at the laste that thou haste but gone rounde aboute in the wheele as Samson did.

The prophete sayeth, that the wicked goe alwayes compassing about,* 1.44 for sinners doe neuer goe the directe way, by which the iust doe walke: As the wyse man say∣eth:

VVorldly men going still aboute their worldly busines with much trauayle,* 1.45 are much lyke vnto a doore going aboute vp∣on hinges, which doe neuer moue out of their place, but doe stay them selues vpon sinne, as vpon their sure platforme and foundation.: they goe to and fro, and labor vp and downe, but from their sinne they will not departe, they be so cawght vp with their owne passions: they goe aboute still folowing their owne vanities, and see∣king after their pleasures, lyke men that had but little brayne in their heades, still trauayling without any profitte or com∣moditie.

* 1.46VVe trauayle through many harde and sharpe passages, and we are euen tyred in the way of wickednes, sayeth Salomon speaking in the person of worldly folke. If thou doest serue the world, thou mayest labor and toyle thy selfe to death: but of all thy paynes and thy trauayles, thou shalt be sure to get no more in the ende then Samson did, for all his paynes taken for the Philstines: no more doe thou looke for any reward for all thy paynes taken in the seruice of the worlde.

* 1.47Iacob serued Laban many yeres with greate trayuayle and payne, and yet ten tymes did he deceyue him, by chaunging of the rewarde which he had promysed hym. And many doe serue the world with like trauayle that Iacob serued Laban, moued with desire to increase their wealth

and their honour, but the worlde playeth Laban with them, It chaungeth their re∣ward, denying that which it agreed with them for. The burthen of their trauaylles be heauie, and their paynes be vearie vn∣profitable.

The deceites of Laban, be not compa∣rable with those which the worlde doth proffer to his seruantes. The world can not cōplaine, that wee doe not our true seruice to it, but wee may well cōplayne that wee haue not our iust rewarde for our paynes of it agayne. And allthowghe that worldlie men, doe suffer much in this miserable seruitude, yet how many be there, that will suffer any paine most willingly, how sharpe so euer it were for the world, which will not suffer a little trouble for Iesus Christes sake to gayne thereby eternall glorie for euer: wee will in no wyse chaunge these present thinges, for thinges to come.

The Iewes were many of them at that passe,* 1.48 that they had rather haue lyued vn∣der the tyranny of Pharao still in Egypte, then by a little trauayle of their passage thence, gayne vnto them selues, the fruit∣full land of promyse.

Those which were inuited to the ma∣riage feast in the Ghospell, thought it bet∣ter for them to trauayle aboute their bu∣sines with payne, then to be partakers in peace of the solemne feast of the eternall kinge: If the kinge of heauen had inuited them to trauayle, and the world vnto plea∣sure

and ease, they might well haue bene excused. But when it is all contrarie, then is the errour to manifest, yf thou shouldest despise the sweete seruice of Christ, for the displeasant seruitude of the deuill.

Thinke it not better for thee, to beare the heauie yoke of the worlde, then to suffer a little for gods sake, and thereby to lyue after in happines for euer. He is a foole that passeth many a day in payne, & many a night without rest, throughe the continuall payne of his teeth rather then he will abide a shorte payne in the taking out of the rotten tooth that greeueth him, and so to be after at quyet rest and free from all his former payne.

There be many that will rather leade a paynefull lyfe in consentyng to their owne appetites, then by withstanding their passions for a shorte tyme enioye the plea∣sant sweetenes of the spirite for a longe space after. Yow shall see sometyme a free mā that is in perfect libertie which wil for a little fonde loue which he hath cast vpon some bondwoman, be content for the sa∣tisfieng of his fātasie to marrie the woman, and thereby cast hym selfe into willfull bondage for euer: So doth the will of man, (loosing the loue of God,) for his owne fonde affectiō cast vpon a creature, thinke it nothing to put it selfe into the bondage and seruitude of the world.

* 1.49Allthough that Samson knew well by the often guylefull deceytes whiche

Dalida had vsed, shee could not haue any other meanyng in her earnest desire to knowe the secrete wherein his strength did cōsiste, then thereby to sell hym to the Philistines, yet was his affection such vnto her, and so much did he loue her, that ra∣ther then he wolde displease her, he wold be taken and made a seruile prisoner for euer. And so was his fond loue, the cause of his fowle falle, by meanes whereof he was led shortlie after to his death, and so was his light crediting of false lyeng wordes, made his confusion.

VVho doth holde thee now in the seruice and bondage of this world, but thy light creditynge of his false lyes and flat∣tering wordes, whereby at the first thou wert brought vnto this estate, which yf thou hast not good regard vnto 〈◊〉〈◊〉 thou mayest happelie be vsed at the last, as Sampson was by that false lyeng Dalida.

Doth it not appeare in the storie, how the first thing that they did vnto Sampson after his taking, was the plucking out of his eyes? And thou which the world taketh into his seruice, what arte thou but made blinde thereby: As it maketh all those blinde which doe gyue credite to his deceyfull wordes which he abuseth them with, to the end that they may not per∣ceyue the paynefull state in which they lyue, nor know how sweete the yoke of Christ is.

Oh how much is it better for thee to

reigne with God by seruing of hym, then to lyue in the world, and suffer extreeme bondage. Thou mayest wel see heere now, how the world doth vse all those which doe serue it: shake of therefore from thy necke the most heauie yoke thereof, and put on, the most sweete and easie yoke of Iesus Christ.

THE CONSIDERATION OF much bitternes that vvee fynde in the vvorld, (vvherein so little svvee∣tenes is to be fovvnde, and that but onelie in apparence) doth gyue vs ease∣lie to vnderstand, hovv heauie the yoke of his bondage is, and hovv much it is to be eschevved, CHAP. 11.

* 1.50COME vnto mee all ye that doe trauayle and be laden, & I will refresh you, sayeth our lord. The louers of this world sayeth God allmightie doe goe aboute like men that are laden, and carrie heauie burthēs abou∣te them.

The world doth gett all that which it ••rauayleth for, with trouble and busines

and with feare doth enioy it, & with greefe forgoe it agayne.* 1.51 It is writtē in the Apoca∣lips, That thei which had adored the beast neuer had rest, which they in deed can ne∣uer obteyne which doe adore their beast∣lie appetites.

Little childrē doe runne vp and downe all day blowing of a fether in the ayer, and sometyme they hurte thē selues by falling, but they are to be pardoned because they be without iudgement. But thou that art a man of reason, and of perfect age, art wor∣thie of much reprehension, yf thou shol∣dest runne and take payne after the vanitie of this world, & the vayne blastes of false honours and riches.

Thou seest not where thou settest thy feete, Thou knowest not the daunger in which thou liuest: Thou considerest not the trauayle that thou endurest, nor whe∣refore thou doest endure it, which yf thou diddest weygh well, thou sholdest fynde all that thou seekest and laborest for here, to be in effect nothing. VVhat profit doe the little children gett in runnyng all day after a fether? they are wel weried for their labour, And proffit or commoditie haue they none, but sometyme perhappes a good knocke on their head, by reason of some fawle that they take. And whē death cometh, that must make an end of thy pay∣nefull lyfe, wherein thou haste serued the worlde: thou shalt haue no other reward for thy paynes, but new sorowes agayne.

VVhosoeuer will lay siege to a towne, will first looke well, that the expences of the siege exceede not the comoditie, that he shall gett by wynnynge of the towne. And yf thou woldest but consider what the seruice of the world doth cost thee, thou woldest soone leaue of thyne enter∣prise. If in thy worldlie consolations thou fyndest sorow, thou must not marueyle thereat: for it is a sower crabbe & therefo∣re no marueyle that it setteth thy teeth on edge.* 1.52 God sayth, I will compasse thy waye aboute with thornes. The pleasant orchar∣des be sett aboute with sharpe thornes, be∣cause no man shold come at the fruyte. These thornes, sayth our lord, be the cares and lōginges after riches.* 1.53 These hath God layed in our way to the intent, that when wee shold see with what payne those frui∣tes be gotten, wee shold be affrayed to meddle with them.

Amonge all our pleasures here, God hath planted sorow and remorse of con∣science, because wee shold not haue any earnest desire or longing after thē. Among our prosperities hath he put much bitter∣nes, because wee shold not loue them. And synne is allwayes the torment of hym that commytteth it. The greefes and the felici∣ties of this presēt world doe goe allwayes accompanied together. If thou doest loue the gooddes of this world, thou must nee∣des be subiect vnto much trauayle & care for them, for when thou hast th••m, thou

wilt be affrayed to loose them. But yf thou be disturbed in the quyet possessiō of thē, then doest thou suffer some trouble pre∣sentlie by them, which God doth suffer all∣wayes to falle vnto thee, that thou mayest set thyne whole loue vpon hym, & remoue it cleane away from these vanities of the world.

God hath appoynted this for a mede∣cyne to temper our disordynate appetites withall: But this world hath such a greedie sorte of seruantes folowing it, that they will not stick to runne through the thor∣nes all imbrewed with their owne blood, for to gather of this fruyte. Oh how many are there at this day like vnto those, who for the satisfying of their vnruly appetites and for the wynnyng of some fonde plea∣sure, doe suffer greate greefe and remorse of conscience, and doe bringe their lewde desires to effect, allthoughe it be with ne∣uer so much losse and hynderance to their sowle. And all this labor doe they take for to please their senses without any recō∣pence at all agayne for their paynes.

If thou diddest but consider, with what preiudice to thy conscience, thou diddest buy all this short delight, thou woldest not be so much a foole as to thrust thy selfe into so many daungers of the world. The seruice of the worlde is a deare serui∣ce, It is an hard yoke, and an importable burthen. Christ calleth all those vnto hym that are weried with carying so heauie a

burthen on their backe, as the heauie yoke of the world is. And when he fyndeth that thou art weryed with seruinge of the world, and that thou doest playnlie per∣ceyue all thyne owne defects: Then doth Iesus Christ call thee, as one being then best disposed to come vnto hym. He that doeth not first hate the vanitie of this lyfe, will neuer lay hand vpon the crosse of Christ. And vntill thou thinke all this whole lyfe, to be but a vearie vayne follie, thou art not meete to folow Christ.

Therefore Christ our redeemer cal∣leth not those that doe thinke this world∣lie yoke sweete, but those that doe take yt as an heauie burthen, & are growen werie of it. And so much lesse payne as thou fin∣dest in bearinge this heauie yoke of the world so much more art thou in daunger to be lost and to perish.

It is good for thee to knowe, what a heauie burthen thou cariest, that thou mayest cast it of, and take vpon thee the sweete yoke of Iesus Christ.

HE SHEVVETH HOVV there is no pleasāter nor svveeter thing, then the yoke of Iesus Christ, and that it is easie and light of cariage to those that doe loue hym, because he helpethe to beare parte of the burthen vvith thē. CHAP. 12.

MY yoke is sweete, and my burthē easie and light:* 1.54 sayth our lord. The yoke of Christ is sweete vnto them that doe loue hym: It is heauie to them that be but luke warme: and vearie bitter it is to them that are proude of harte. But it is easie to them that are meeke, and pleasant to those that are humble.

Our sweete Iesu worketh all thinges sweetely, and euerie vertue hath his good and cōmoditie, ioyned vnto it, which doth comfort hym that doth exercyse it. And in euerie aduersitie it is comforte to haue company. And to the afflicted, Iesus christ is allwayes a present companyon. And he that taketh his yoke on his sholders, can neuer lyue without comforts.

The holie lawe of our Lord is called a yoke, because a yoke is allwayes carried

by two, and yf thou doe willinglie submit thy selfe to the yoke of Christ thou go•••••• not alone, for Christ hym selfe goeth with thee, and helpeth thee to beare a parte of thy burthen. In all afflictions that thou bearest for Christ, thou shalt be sure to haue hym present with thee to help thee.

* 1.55The lesser oxe beareth allwayes the heauiest end of the yoke. Now then Christ being the least and the moste humble of all men, the yoke must needes lie heauiest vpon hym, and then must thy parte be the lighter, in as much as Christ taketh vpon hym the heauier parte. The yoke that hym selfe bare, was vearie heauie to hym, whe∣reby ours is made much the easier, and through his greate burthen groweth our greate ease. VVhat couldest thou deuyse to doe for Christ, but that he hath done much more for thee? And that much easeth the burthen of the seruante, when he con∣sidereth how much his innocente maister Christ did beare before for him.

As much as the mercie and benig∣nitie of Christ exceedeth all other mens, so much is the burthen of Christ lighter then any other mans: it is a burthen to a man to be without this yoke, and an ease for to haue it.

The yoke of Christ doth not onely, not lade a man, but maketh him the more light. Although that the birde hauing her winges vpon her, hath by so much as the waighte of her fethers doth come vnto a

burthen of them, yet these winges of hers make her nothing the heuier, but she is made lighter by them, then if she were without them. The wayghte of the holy yoke of our Lorde, maketh that a man is not slouthfull, but diligent: it maketh not •• man dull, heauie, nor dumpish, but lighte, ••oyfull, and quicke. They be neither slaues nor bondmen, which be vnder that yoke, seeing they that doe submytt them selues thereunto, be they onelie which doe get the true libertie and dominion of spirite.

The paynefull way of pennance is made sweete and easie, by going in the cō∣pany of Iesus Christ. In the tribulations which thou shalt suffer for Christ, thou shalt be sure to fynde comfortable conso∣lations. The prophet sayeth.* 1.56 Thou shalt eate the labors of thy handes. He sayt•• not that thou shalt eate the fruyte of thy la∣bors, but the labors them selues: for the seruante of God shall not onlie enioye fe∣licitie, which is the fruyte of his labors, but he shall also in his labors mainteyne hym selfe in this lyfe, with the pleasāt tast, and sweete sauour that his sowle shall re∣ceyue in those tribulations which he suf∣freth for Christes sake.

Gods goodnes is greate, which sen∣••eth vnto his which lyue here in this place of bannyshement amongest so many trow∣bles and aduersities, quietnes and comfort. The teares of those which doe pray, are more pleasant & sweete, then the lawghers

of worldlie folke, and one droppe of the sweetenes of this spirite, is more dele∣ctable, then all the pleasures and consola∣tions of this world.

The sowle is more fed with the com∣forts of heauen, then with all the pleasures that the world can gyue.

The delights be infinite and vnspea∣keable, which the seruants of Iesus Christ, doe finde in their sharpe afflictiōs. Sweete flowers doe ofte growe amongest thornes.

VVordlie men haue an euill opinion of the yoke of Christ, and doe take the way to heauen to be verie noysome. They gyue witnes of that which they knowe not, And condemne the way that they ne∣uer walked in.

A blinde man may euill iudge of co∣lors. All holy men before vs haue gy•••••• vs aduyse, and by their written bookes haue commended vnto vs, how pleasan•••• and delectable a worke it is for to serue Christ. And better credite is herein to be gyuen to those which haue caried the yoke them selues, then vnto those which neuer tooke it in hande. Neuer any ma•• yet tooke this yoke vpon him, but that 〈◊〉〈◊〉 spake well of it, and he that hath bene la∣den with the burthen of sinne on hi•• backe, will thinke this burthen of Chri•••• to be very easie, be it neuer so sharpe i•• shewe.

Haste thou neuer perceaued ere thi•• how lighte thyne harte hath bene, aft••••

thou hast disburthened thy soule by con∣fession of thy sinnes? If the•• thou haste founde so great comfort in thy first entry of thy way, which is the casting away of sinne, and seperating thy soule from it, thou mayest easely iudge by the tast there∣of, what thou wert like to finde in the reste of thy iourney, when thou wert well en∣tred in the exercyse of vertues.

Thou must not thinke that by the ex∣ercyse of one vertue, thou art made vertu∣ous. Thou must multiplie and frequēt the doinge of good workes, for when thou hast once gotten the habite of a verteous lyfe, thou shalt labour with greate felici∣tie, and much ease. And leauing now that which is noughte, and folowing still that which is good, thou shalt fynde full con∣••entation of thy labors at last. And ••hey ••hat procede on a pace in the way of ver∣••ue, and goe on forwarde well, shall fynde how full of spirituall comforte the yoke of Christ is.

They which doe serue the worlde, ••oe depryue thē selues of many benefits. They know not them selues what they doe ••oose, & therefore they doe not esteeme it: ••nd because they neuer tasted of God, ••herefore doe they finde sauour in tasting ••f the vanitie of this lyfe. If thou wilt but •• little begynne to tast of the consolations ••f God, It wilbe sufficient for thee, to make hee to knowe many thinges to be full ••••tter, which doe now seeme verie pleasant

to thy tast.

Synce the yoke of Iesus Christ, is so sweete and easie, & the yoke of the world so heauie and burthenous, take vpon thy sholders willinglie the yoke of our lord, and thou shalt lyue euer after contented in this lyfe, and in the other lyfe shalt thou be comforted for euer.

IN ALL OVR TRAVAYLES and troubles, vvee must haue our re∣course vnto God, vvith full hope and trust to be holpen by hym, and not haue any confidēce in vvorldlie help, vvhich is such as vvee can haue no cōforte by. CHAP. 13.

* 1.57COME vnto me all ye that trauayle and be laden, and I will refresh you, sayth our Lord. Because thou forsakest God, and takest counsell of the world, thou findest no remedie in thy greatest distresses: whilest thou folowe•• thine owne passions, thou canst neuer haue comfort here: whilest thou obeyest the world, the true comforte doth cleane ••lie from thee.

* 1.58Kyng Dauid was without comforte

when he sayde, my soule refuseth to be comforted. So much was he discomforted, that he refused all thinges that mighte doe hym any comforte. But when he returned vnto God, he was straight wayes filled agayne with comforte, as he saide hym selfe in the same psalme. I remembred me of God, and I was comforted.

That glorious Marie Magdalene,* 1.59 when shee sawe her selfe ouer whelmed with sinne, shee ranne vnto Iesus Christ in the howse of the Pharisey and shee founde pardon. Iudas,* 1.60 when he sawe hym selfe fallen into the daunger of perdition, fled vnto the helpe of man, & he was cast away for euer. Here you may see, how much wyser that sinfull woman was, then was that false disciple of Christ. They were both sinners, and both of them knew well their faultes: but a farre better aduise did shee take, that went to seeke comforte at the well of lyfe, then that fonde disciple did, which went vnto death for to seeke lyfe.

If there were an Image which once was very perfecte, and is now somewhat out of order, who can better mende it a∣gayne, then he which first made the same? Now if thou haste defiled thy soule by some sinne, who may better repayre the same, and amende it agayne, then may that excellente paynter which firste made man after his owne image? neuer commit it to the handes of so euill a workeman as the

worlde is, leste he doe vtterly deface and marre it. Goe not after lyes and the vani∣tie of this false worlde,* 1.61 but conuert thee vnto thy God that is the fountayne of mercy.

It is a very follie for thee to demaund almes of a poore man, when there is a rich man by that wolde haue thee to demaund it of him. Euery creature is but poore for to comforte thee: but God is riche in all grace, who giueth to all men his good gifts most aboundantly. Turne thee then vnto him for the getting of thy quyet rest. Con∣uert thy selfe wholy vnto him,* 1.62 for in him shalt thou finde quietnes and most sweete comforte.

Seeke thou vnto Iesus Christ with all thyne harte, as the dooue sought vnto the Arke of Noe. Doe not hange vpon this worlde, as a crowe doth hange vpon car∣raine. The dooue neuer found rest, vntill she returned vnto the Arke agayne.* 1.63 No more doe thou thinke to finde any reste but in Christ Iesus: thou shalte not finde rest nor comforte in the thinges of the world.

Flie from externall comforte, yf thou looke to be comforted within. If thou be hungrie, turne vnto Christ, and he will satisfie thee with breade from heauen▪ Happie is he that seeketh not for comfort in creatures,* 1.64 but putteth all his trust in God. Happie is he that flieth all exterior and temporall rest, and embraceth the tra∣••ailes

of Christ. Happie is he that goeth ••••r of from all these temporall thinges, & ••ffereth vp all his workes vnto God.

Refrayne thy desire from hauinge of many thinges, and ioyne thy selfe vnto one ••one, and draw neare vnto him, for in that ••ne consisteth all. Let others seeke after exterior thinges, seeke thou onelie after ••he interior good, & that shall suffice thee.

Is it not better for thee to draw neare ••nto one thing, then vnto many? while ••hou art seeking for these visible thinges, ••nd thinkest to finde rest in them, the vea∣••ie true good and inuisible thinges be ••tterlie lost. Thou goest after these mor∣••all thinges, seeking contentemēt in them, ••nd thou doest lose better things whereby ••hou arte made miserable, and full of so∣••owes and bitter cares.

VVhere so euer thou turnest thee, thou ••halt finde much greefe & discontentmēt, excepte thou doe turne thee vnto God, which is thy true place & sure rest. There ••oe thou seeke to rest thee, where the ful∣••es of all perfection is. Seeke for the ly∣••elie water in the fountaine that can neuer ••e dryed vp, to refreshe and to comforte ••hy soule withal, for one droppe of diuine comforte is more worth, then the large riuers & haboundāt flooddes of humaine comfortes. And he must needes want the true comforte which foloweth the false ••oue of this worlde.

VVorldly men wolde be quiet in vn∣quiet

thinges, and in things most vnsta•••••• will they looke for stabilitie. If thou w•••••• haue true rest and felicitie, thou must p•••••• away all the truste which thou haste 〈◊〉〈◊〉 thinges mortall and transitorie. Let fo•••• take riches for their shield, and other take honors for theirs, but doe thou dr•••• vnto God, and put all thy trust in him.

THE THINGES OF THI•• vvorld doe passe avvay in that hast 〈◊〉〈◊〉 quicknes that the vearie considerat•••••• thereof might make a man to desp•••••• them, And seke to gett thinges of 〈◊〉〈◊〉 stabilitie and contynuance. CHAP. 14.

* 1.65THE figure of this worl•• doth soone passe away▪ sa••••eth the Apostle. The glo•••• thereof is vnconstant, a•••• all the good that it hath 〈◊〉〈◊〉 it, is but transitory and ••••••••perie.* 1.66 Iob sayeth: This know I, that 〈◊〉〈◊〉 the beginning that man was placed 〈◊〉〈◊〉 the earth, that the prayse of wicked 〈◊〉〈◊〉 is but shorte, and the ioy of an Ipocri•••• but like vnto a pointe. If his pryde 〈◊〉〈◊〉 ascend vp into heauen, and his head 〈◊〉〈◊〉

towch the clowdes, yet shall he vannishe away like a bubble in the water, and they that shall see him, shall aske: where is he? ••••ke a dreame which passeth away, euen so shall he be, and like a vision in the nighte.

All that which appeareth both good∣lie and faire to the eye runneth swiftlie away toward his end and stayeth not.* 1.67 Iob cold not cōpare the swiftenes with which these worldly vanities doe passe away vnto any thing more aptlie, then to a bubble of the water. All the consolations that doe come of the worlde, be soone dried vp & gone. The consideration onlie of the little contynuance of these worldlie thinges with vs, and their quicke passing away frō vs, ought to be sufficient to make vs to sett nought by them, besyde all the other cau∣ses which might▪ and in reason oughte, to make vs despise them.

In the wynter it appeareth that the trees be deade, because their leaues and fruyte be gone, but yet the lyfe remayneth in the roote, where all the vertue and strength of them is preserued and mayn∣teyned, but then are all the fieldes & mea∣dowes fresh and greene, & when sommer cometh the heate of the sonne drieth vp & withereth away the greenes of the fiel∣des, and then be the trees in their cheefe bewtie▪ all fresh and florisshing with their greene leaues, and their fruyte vpon them.

This miserable lyfe of ours, is nothing

els but a sharpe & a hard wynter, in which worldlie men be fresh and galante like the greene fieldes, enioying all the glorie and pleasure of this world? But let them n•••• put any trust therein, for when the pleasāt sommer cometh of the next lyfe, which shall last and continue for euer, they shalbe dried vp, and quyte cōsumed away. Death will mowe downe all their grasse, and make therewith matter to increase the flame of the fierie fornace of hell. I saw (sayth Dauid) the wicked man exalted,* 1.68 aboue the high trees of libanus, and a little after I looked agayne, and beholde there was not any such.

The iust men were accompted and holdē for dead, like vnto the trees in wyn∣ter, whose true vertue remayneth hidden in the roote, which made them to be coun∣ted of the worlde for vnprofitable and nothing worth. But the sommer cometh and their vertue florisheth, and then shall they appeare in their glorious array.* 1.69 The iust shall say the winter (of our tribulatiō) is past, and now doe the flowers shoote vp in our land,* 1.70 which shall shyne like the sonne and so be presented before the face of our God.

* 1.71Put not thy trust in the greene and glo∣rious shew of this worldly vanitie, for all this freshnes is sone gone, & in an instant is quyte consumed. Loue not the worlde which thou seest slide so fast away, for the loue and frendship of this world is enemy

vnto God.

Salomon sayth, that the world shall passe away like a sodayne tempest,* 1.72 as a thunder clap which maketh a great noyce in the ayer, and like a sodayne shower of rayne, which soone passeth away and by and by cometh fayre weather agayne: so is all the pompe and glorie of this world which no sooner cometh, but it is gone agayne.

Loue thou the lyfe eternall, which shall for euer endure: be carefull to gett that lyfe which lasteth euer, where thou maiest allwayes lyue without feare of fallinge into death. And yf thou canst loue this lyfe wherein thou fyndest so much trouble and busines, how much more oughtest thou to esteeme that lyfe in which there is all rest and quyetnes. Remember that thou ••rt but a pilgrime in this world, be diligēt there∣fore to get the a sure restinge place in heauen.

All thinges in this world passe like a shadow away, And as worthie of prayse be they that will not florish with the world that florissheth, as they be worthie of re∣prehension, which doe delight to perish, with them that doe perish.

That payne which thou takest here to deferr death, and to prolong this transi∣torie lyfe of thyne, thou mightest doe well to bestowe vpon the getting of the lyfe eternall which can neuer perish.

THE DESIRE THAT MAN hath to content his ovvne vvill, and to abounde in the thinges of this vvorld, doth cause hym to haue much care & trouble of mynde, vvhich neuer vvill let hym be quyet, but doth put hym still into nevv thovvghtes, & more anguy∣she of mynde. CHAP. 15.

YOv shal serue straunge god∣des which will neuer let you haue rest neither by day nor night,* 1.73 sayth God Allmightie. The world will not gyue thee any rest at all. If thou doest folow thyne owne appetite, thou shalt neuer want trowble and disquietnes. In the thinges of this lyfe, thou must neuer looke for quyetnes. And greater disquiet∣nes can no man haue, then in seruing his owne passions.

Thou which doest serue the world, art in asmuch vnquyetnes, as the wheeles of a clocke, by meanes of thy contynuall care∣fulnes and taking of thought, which doe growe in thee by occasion of the counter∣peases of worldlie loue, which doe hange vpon thy will. This is that which turneth the wheeles aboute. This is that whiche

maketh thee leade so euill a lyfe. This is that whiche neuer suffereth thee to haue rest but doth keepe thee in a contynuall motion.

There was greate stryfe and contentiō betwixt the shepherdes of Lott and the shepherdes of Abraham,* 1.74 and the cause thereof grew by no other thinge, but by their wealth, and their aboundance of riches. They were both vearie welthie in worldlie substance, but what els did it, but minister vnto them matter of trouble and disquietnes? And it was the cause that these twoe greate frendes and neare kynnesmen were driuen to deuide, and seperate them selues one from another. This is the good that groweth by much riches.

One of the greate plagues that God visited Egipt with all was the little busie flies,* 1.75 whose properties are allwayes to be buzing about men to molest & to vex them And yf they be driuen away frō one place of a mās bodie, they will get vnto an other. And like vnto these be the cares of world∣lie men, which will neuer suffer them to rest nor be in quyetnes. And these cares be sent by God to vex the riche & ambitious man, as the flies were sent to vex the Egi∣ptians.

Esay sayth of wordlie men. They haue weyued the spiders web.* 1.76 The spiders doe consume them selues with much trauayle and payne in making of their fyne webbes to catch flies, And so doe worldlie men

consume them selues, with much ••••oma∣ginge of their consciences for the getting of riches and honours, which doe after worke their owne ouerthrowe & vndoin∣ge. VVhat proffit and cōmoditie doe they gett by all their trauaylles susteyned for the wynnynge of worldlie honour and ri∣ches? They get nothing at the last, but care and trouble. And is not this a greate infe∣licitie for a man to trauaile long and take greate paynes, and to haue therefore no∣thing but care and vnquietnes in the end? And in the same chapter the prophet Esai sayeth further: They haue put their trust in nothing.

Thou art much deceaued if thou thin∣kest that thou canst haue any true reste in the goodes of this world:* 1.77 their trust is like vnto a spiders cobweb, sayeth Iob. All is with them but trauaile and care, and affli∣ction of spirite: and if it were but for the vnquietnes that these worldly folke are subiect to, thou oughtest to flye the vani∣ties of this world.

For two causes did the children of Israell desire to departe out of Egipte, the one was for the great torment which they susteyned by the tyranny of Pharao:* 1.78 the other was for the goodnes and happines of the land of promise. The trouble which thou suffrest in the worlde doth inforce thee to forsake the worlde:* 1.79 let the goodnes and happines of the lande of the liuinge which is promised thee, inuite thee as well

to leaue all these false gooddes of the worlde.

Be not as a number of those Israelites were,* 1.80 which wolde rather suffer the vntol∣lerable seruitude of Pharao, then enioye the pleasant lande of promise. Thou must not let thy iudgemente be so much cor∣rupted, as to choose rather a miserable life in the perturbations and remorses of con∣science, then to enioye a moste quiet and peaceable lyfe in Christ Iesu.

VValke on toward that celestiall Hie∣rusalem your free mother:* 1.81 their shalt thou fynd perpetuall rest sayth the Apostle. Abhorre with all thyne hart such vnquyet trouble and affliction of thy sowle. The vearie miserie of thy lyfe it selfe biddeth thee to forsake it. The world it selfe crieth out vpon thee not to esteeme it.

Be not like vnto the children of Gad, which willinglie refused the land of pro∣myse for the liking that they tooke vnto the hill of Galaad,* 1.82 where they mēt to make their perpetuall habitation. In like maner are their diuers that care not for the glo∣rie eternall, contenting them selues with the gooddes of this miserable world.

Thou must not thinke to fynde rest there,* 1.83 where all is in a confusion and alte∣ration. The worldlie men be amazed and confounded, they knowe not them selues what they doe, nor whether they doe intēd to goe, no more then did the builders of the tower of Babilon.

BECAVSE THAT ALL THE consolations of this false vvorld be ac∣companied vvith so many infinite soro∣vves and troubles, and are full of bit∣ternes and greefe vvee ought onlie to loue God, and his eternall beatitudes. CHAP. 16.

GOD graunteth not that my spirite shold haue rest,* 1.84 and hath filled me full of bitter∣nes, sayth Iob. Thou canst not in the world enioye any perfect rest, nor receyue any true ioye, where all is bitternes and sorow. Consider what sharpenes is founde hiddē vnder that which appeareth sweete.

First consider the pleasure of synne, And after weygh withall, the payne that succedeth it. Vyces doe allwayes apparell them selues after the best and finest facion being of them selues miserable filthie bondslaues. Let not the pleasure of these worldlie shewes deceyue thee for all that is within it, is nothing but affliction and bitternes.

By this thou mayest perceyue what an euill thinge vyce is, that going so well & galantlie apparelled is in deede all horri∣ble and lothsome. And contrariewyse thou

shalt konwe the goodnes of vertue, who allwayes goeth poorelie and barelie clo∣thed, and yet is in deede, all fayre and gra∣tious. In all wordlie thinges thou shalt fyn∣de greate trouble and greefe.

Christ our sauiour beinge in the glo∣rie of his transfiguration,* 1.85 made mention of his holie passion, to teach vs, that the felicitie and prosperitie of this world is full of bitternes and vexation.

If the world (being so full of bitter∣nes as it is) be yet so much beloued and esteemed, how wolde men haue loued and esteemed it, if it had bene all sweete and pleasante? God hath mingled sorowes a∣mong our consolations here in this world, because we sholde hate this lyfe, and loue the lyfe to come.

A man that was such a louer of world∣ly honor,* 1.86 was very ioyfull to see how he was inuited to the feast of queene Hester, but his greate ioye was turned into bitter mourning, when he saw that Mardocheus wold gyue him no reuerence. Sorow doth alwayes goe accompanied with worldly ioye, and to them that lyue in continuall prosperitie▪ euery small griefe doth much annoyance.

It is marueylous to beholde, that al thinges in this lyfe sholde be so full of bitternes, and yet that they sholde be es∣teemed of so many men for sweete and sa∣uorie. Greate is thy daunger, if thou canst not onely be contented to lyue amongest

so great sorowes, but also to take pleasure and delght in them. That sicke man is in greate daunger whose stomacke refuseth good and holesome meate, and can eate nothing but that which is hurtefull and euill for him: and as little hope is there to be had of that man which leaueth th•• sweete conuersation of Christ Iesu, and casteth his affectiō to like of the poisoned meates which this world doth offer hym.

VVhen God fedde the Israelites wi•••• bread frō heauē,* 1.87 yet murmured thei against Moyses, and wisshed to haue agayne their old grosse diet of Egipte. Their sowles lo∣thed euerie kinde of meate (sayth the prophet Dauid.) The onlie consideration of the bitternes that is in all these world∣lie pleasures is sufficient to moue vs to the detesting of all earthlie comfortes.* 1.88

Dauid being in his greate triumph, and deuydinge of his pray amongest hi•• souldiers after his victorie,* 1.89 receyued the wofull message of the death of Saul, & th•• ouerthow of all the Israelites army, whic•• turned his ioyfull victorie, into a sorow∣full heauines, and made both hym selfe, & all that were present with hym to chaung•• their myrth into mournynge, and the ioy∣full feast of their triumphant victorie, di•• they cōuert into a longe lamentinge, both for the death of Saul and Ionathas, & th•• greate slaughter of the people of Israel Here may yow see how all vpon a sodayne sorow ouertaketh ioye.

Doe not thou therefore loue the glo∣rie of this presēt world, except thou doest delight to lyue in sorow and disquietnes. For whē thou art once entred into the de∣lighte of those false alluring pleasures, & art parting the pray of thy pleasures amō∣gest thy senses, (As Dauid deuyded his bootie amongest his souldiers,) thou shalt straight wayes be ouertakē with the mes∣senger of death, which is a troubled con∣sciēce, & fearfull scruples which be allwa∣yes ioyned vnto sinne. This is that discom∣fortable messēger, which will neuer suffer thee to enioye longe, any pleasure of this world. This is he which disquyeteth all thy ioyes, and turneth all thy worldlie comforts into bitter sorowes.

O open thyne eyes, and consider what thou hast lost by thy louyng of the world. Lament vpon thyne owne soule (o mise∣rable man,) and beholde how the noble men of Israell be slayne, when the light of grace is gone from the, and that thy noble vertues be wounded within thee. The people is also destroyed when the merites of thy good workes be lost. Shut thou the gate of thy sowle neuer so close, thou canst not keepe out this messenger from en∣tring in.

Now since this euill newes may so easely come vnto thee, when thou thinkest least thereof, the sure way is for thee to loue God, and his eternall and true felici∣ties, and so mayest thou lyue contentedlie

for this present tyme, and enioye the en∣dles comforte of heauen, when this lyfe is past.

THE VVORLD DOTH SO blinde his seruantes vvith the smoke of honors, and vvith the svveetenes of his delightes, that they setting their vvhole mindes thereupon, can not per∣ceyue the deceyts thereof, nor the fovvle filthines of synne, vvhich they are drovvned in. CHAP. 17.

* 1.90MY vertue hath forsaken me, and the light of myne eyes is not with mee, (sayth the Pro∣phet Dauid. Thou arte surelie blinde, yf thou perceyuest not the vnhappie state that thou lyuest in by seruing of the world. Thinkest thou that the faulkener can keepe his hauke quiet vpon the pearch, except he put her hood vpon her head to couer her eyes? The world could neuer keepe thee in the sub∣iectiō 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. Opē thine eyes, & looke into the vnhappie state into which thou art fallen.

The dong of the swallow which 〈◊〉〈◊〉 vpon Tobies eyes being a sleepe,* 1.91 ma•••• him to loose his sight. And the Aopstle sai∣eth, 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 af∣terwarde 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 va∣nities which they so earnestly doe loue. They be lyke vnto Ely the priest,* 1.92 which had his eye sighte so weake, that he colde not see the lampe of God which hange cōtinually light in the temple. Although they seeme wyse and of good vnderstan∣ding,

yet are they not such in deede, sa∣uinge 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 corrupti∣ble goods, & behold that diuine light with which our Lord doth lighten his seruātes.

Goe not thou lyke a blinde man fal∣ling from one sinne vnto a nother, accor∣dinge to that which the prophet Sopho∣nias spake, of worldlie men. They went aboute like blinde men,* 1.93 for they synned against God. VValke in the day sayth our lord, that thou be not ouertaken with dar∣kenes 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 be∣hold these worldlie vanities, when they be once withdrawen from the loue & plea∣sure of the world, they be waxen blinde to beholde the true lighte, and are fal∣len 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 toge∣ther, 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, with∣out 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 gliste∣ring 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.* 1.94 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 syn∣ners.) Blinde folkes doe yet knowe that they be blinde, but worldlie mē 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 frō al those that rūne by the right way.

Our lord saide vnto certein synners,* 1.95 why say you that you doe see beinge blin∣de? 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 & ho∣nors 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:* 1.96 sayth the wyse man. VVhē death cometh, the depar∣ting of this lyfe will be ve∣ry paynefull vnto worldly mē, for that cā not be departed frō 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 de∣spise 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 tender∣nes, shalbe separated from the sowle, to be consumed shortlie after with wormes. It wilbe a greuous departing, that the riche man shall make from his riches, which he hath allwayes disordinatelie loued, and a ••earie hard thinge it wilbe vnto the louer of worldlie honor, to see hym selfe so sodeynlie spoyled of them.

The horses of great men, goe couered ••ll daye with costlie furniture, and with many men attending vpon them: but when they come into the stable at nighte, they haue all their fresh furniture taken of ••heir backes, and then remayneth nothing ••pon them, but the blowes which their maisters haue bestowed on them, with the sweat and wearines of their trauayle. The riche and the mightie man likewyse, that maketh his iourney through this world, is of all men cōmended, honored, & serued, ••ut whē the hower of death doth come, al ••is honors and riches be taken away, and ••othing remaineth behynd but the blowes which he receyued by his sinnes & vices, which maistered hym, and kept him vnder. ••rinces and kinges shall not carrie their gold and siluer with them, when they de∣••arte this worlde, but onely their necgli∣gences and errors committed in their go∣uernement

and charge.

Consider how greeuous it will be for thee to departe from those vanities which thou hast so much esteemed, And learne t•• leaue the world before it leaue thee. Tak•• thou some good sure handefast betyme, that thou falle not into all those miserie•• which then doe accompany death. All∣though that the world doth much tormēt thee now, and that thou goest heauelie l••••••den with his vntollerable yoke, Yet maye•••• thou shake it of here betyme, that it do•• not more cruellie torment thee her easier. VVhen the Israelites wold haue departed out of Egipt,* 1.97 Pharao the Prince of darke∣nes increased their tributes & payemēte•• and vsed them more cruel••ie then before▪

To serue the worlde is a paynefull thing, and his conuersation is full of 〈◊〉〈◊〉 and trouble, but most displeasant of all 〈◊〉〈◊〉 it, when thou arte aboute to departe from it, and leaue it altogether. It is an euill thing to carrie the burthen of worldly 〈◊〉〈◊〉 nor vpon thy backe, and to leaue it by death is worse. the sure and the best way therefore is for thee to despise it in 〈◊〉〈◊〉 lyfe. Thou canst not here in these world•••• kingdomes transporte any ware from o•••• kingdome to a nother without forfeyt•••••• if the ware be forbidden to be caried by the lawes and customes of the country••▪ And because that riches, honors and va••••••ties, be wares prohibited, thou must 〈◊〉〈◊〉 presume to carry them with thee, into thy

heauenlie region, least thou falle into daunger of the penaltie prouided and appointed by the greate kinge of heauen. It is best therefore for thee to resigne thē vp, and to forsake them.

The greate and mightie men of the world ought much to feare that rigorous examination, which they shalbe brought vnto, when they shalbe spoyled of all that they loued so dearelie here. Iob saith:* 1.98 They are exalted a little while, but they shall rei∣gne no longer, & they shalbe brought lowe agayne, and taken away with all that they had, and they shalbe cut downe like the cares of corne.

They be exalted vnto honours & di∣gnities, but how endureth that glorie, whiche is so soone gone away agayne? when death shal come who with his cruell hooke (as Iob sayth) shall cut them downe as corne is cut in the field. The grayne that is good shalbe saued and brought into the granier of heauen, & the chaffe (which be the wicked men, and is nothing worth,) after it is well fanned and tryed from the corne, shalbe cast away into the fornace of hell. No man can tell what the sorowe of worldlie men shalbe, when they shall for∣sake the world.

If such then, shalbe their payne & trou∣ble, leaue thou the vanities of this world with a good will, & doe away from the all worldlie affection, & so shalt thou cut frō ••hee many troubles and vexations.

THE VVORLD VSETH TO gyue in recompence of long payneful seruice, short and false ioyes, and at las•• revvardeth them vvith the fier of hell, and therefore it ought to be fled fro••, and God allmightie to be folovved, vvho for small seruice, and little tra∣uayle, vvill gyue good and euerlasting•• revvardes. CHAP. 19.

THEY rendered me, eui•• for good,* 1.99 & made my so•••• barrayne, (sayth Dauid.) 〈◊〉〈◊〉 is a most miserable and d••∣lorous lyfe, to serue the worlde which is so vngra∣tefull and forgetfull. And it is a wretch•••• estate that a man is in, when he forsake•••• the truth, and foloweth after falsehood▪ And doth choose short transitorie thing•• and leaueth those thinges which be d••••••ble and permanent. The world doth vse 〈◊〉〈◊〉 gyue for thinges onlie appearinge goo•• the euerlasting paynes of hell, And Go•• for small paynes, doth gyue glorie eue••••lasting.

For a short and a false ioye the ••o•••• rewardeth his seruantes with intollerabl••

tormentes: and God for smal paynes taken for his sake here in this lyfe, maketh his seruantes partakers of ioye which neuer shall haue ende.

For a litle welth and honor which the worlde doth lende vnto his seruantes here for a shorte tyme, it rewardeth them with pouertie and shame perpetuall for euer: and God for a few dayes well and payne∣fully spente in his seruice here, doth gyue in full satisfaction to his seruantes there∣fore, infinite ioy and treasure, and honor that euer shall endure. Is it not better then, to serue God and to enioy afterward eter∣nall blisse, then to serue this corruptible worlde, and after be tormented for euer.

It is better (surely) in this lyfe, ne∣uer to tast of these short delightes of the world, then by carrying of them hence, to burne with them euerlastinglie in hell. It is better to lyue well here in the obediēce of God, then to leade an euill lyfe in ser∣uinge of the world, who will shamefullie afterward, lay in thy dishe, the small appa∣rant pleasures which it bestowed on thee here, that it may with the better color cast thee after into hell fier.

God commaundeth thinges that be most easie, and the world neuer commaun∣deth any thinge, but that which is most difficult and harde. God commaundeth vs to forgyue iniuries, & the world biddeth vs to reuenge them. Much payne doe wee take in reuenginge vs of our enemyes,

whereas in the folowinge of Christ wee shold saue all that payne. VVhy then had∣dest thou rather serue the worlde with payne and labor, then serue God with eas•• and pleasure?

By seruing of God thou hast two glo∣ries, and by seruing the world thou hast two helles. VVhen the world telleth thee, that thou must seeke out for riches and honor, doth it not inuite thee vnto greate trouble? If the payne which thou bestowe•••• for the world, thou woldest willinglie be∣stow for Christes sake, thou sholdest lyue pleasantlie and contentedlie here in this lyfe, and in the other thou sholdest lyu•• blessedlie for euer.

No one man will serue another with∣out reward, but will first agree with his maister before he enter into his howse to serue hym. Before thou doest enter into the seruice of the world, and takest his heauie burthen on thy sholders, make first thy bargayne with it, and see what thou shalt haue for thy paynes. Thou sholdest aske the deuill, the world, and the flesh, the rewarde that they will gyue thee in re∣compence of all thy paynes taking in their seruice, seeing thou determinest to forsake heauen for them: thou must not leaue a great rewarde, except thou mayest be sure of a greater.

* 1.100Of the flesh (sayeth S. Paule,) thou shalt reape nothinge but corruption. If thou lookest to the payment that the deuill

maketh to those that be his, thou shalt find ••t to be nothing but torments. And yf thou makest reckenyng with the world, thou ••halt finde that his seruantes be soone for∣••otten.

Truly all thy harme groweth of this, ••hat thou wilt not make thy bargayne well ••eforehande with these tyrātes which vse ••o promyse much, and to performe little. Meddle not with them, before thou hast ••greed with them, see first what payment ••hou shalt haue. There did neuer yet any ••erue the world, but that was sorie there∣••ore at last. It wolde be continually serued ••ere, and yet after all the seruice done, it maketh his seruāts eyther starue for hun∣ger, or els with stripes, driueth thē naked ••ut of his doores. If thou doest serue it, ••hou shalt be sure of greuous passiōs here, ••nd no comforte when thou art hence.

And if thou doest serue Iesus Christ, ••hou shalte finde in all thy labors inwarde comforte and sweete consolations: and if happely thou sholdest fayle of those in∣ward comfortes here, yet (since death ma∣keth an ende of all thy paynes) thou ough∣test to take comforte of that, and of thy comfortes to come after death.

It is not to be accompted trauayle which lasteth so litle a while.* 1.101 The lyfe of man is but shorte, and the paynes of the sayntes and holy men be paste, and all for∣gotten, but the sorowes of worldly men shall endure for euer. It were better for

thee to obeye God (although he shold•• commaunde thee to burne in the fier) fo•• the tyme thou liuest here, then to enioy the pleasures of this world, and burne af∣terwarde in the fier of hell euerlastingly▪

Feare not the trauayles that are to take an end with this lyfe, but feare those, that when death cometh beginne a new a∣gayne, and neuer take ende after: thy friendes shall not saue thee from those paynes, neither thy riches, honor, or worldly fauor: no there shal not any thing at all redeeme thee from them: the world shall haue an ende, but God endureth for euer.

Gyue not eare vnto the false lying de∣ceytes of the worlde, for it playeth the hangman with thee, which first conduct∣eth thee by a fayre greene path, (which be the counterfeit comfortes and plea∣sures of this lyfe) and straight wayes after dispatcheth thee towarde the place of thy punnishment, which is the euerlasting tormentes of hell: but an euill rewarde for so good seruice.

THE VVORLD HATH NO sooner aduanced those vvhich doe ser∣ue it vnto preferment, but that it doeth straight vvayes agayne forsake them, and so much as it exalteth them higher, so much the sorer falle doth it gyue them, and maketh them in a moment to vannish avvay vvith all the riches & honors that they haue gotten. CHAP. 20.

I SAVV the wicked man exal∣ted aboue the high trees of Libanus,* 1.102 and within a while I passed that way agayne, and beholde he was not to be founde sayth the prophet. The world doth highlie aduaunce those which doe serue it, but when they haue well tasted of his pleasures it forsaketh them, and forgetteth them.

The prophet Baruck was well ware hereof,* 1.103 when he cried out alowde saying where be the Princes of the people, and those which haue subdued the mightiest beastes of the earth, and haue spent their dayes in hawkinge after the birdes of the ayre? And those which doe hoord vp gol∣de and siluer, and those thinges in whiche

men doe commytt trust, and yet neuer doe attayne to the end, nor doe satisfie their desires. They were deuoured by the earth and are discended downe into hell. The glorie of this world soone passed away from them, and all their comforts ended in a moment. The pleasures of the vngodlie doe soone come to noughte.

It is a vanitie to truste in the honors of this world, seeing they neuer remayne with them longe that doe possesse them, The wicked man enioyeth that which the world doth gyue hym but for a short tyme and yet many a mocke hath he therewith∣all. The world hath played with Princes & greate men for a little while, And after that they had well tasted of his pleasures for a space, he suffered them to perish, and to be lost for euer.

VVhat were their honors and their high estates vnto them, but onely ministers of matter, which caused their more dolo∣rous death, and more infamous fall? To what ende serued all that vayne ware, but to gyue them the more payne in the par∣ting from it agayne? If thou be exalted on high vnto any greate glory, beware that thou sleepe not there the whyle, for the worlde watcheth alwayes occasion to plucke thee downe, and to gyue thee a fall.

The glory of this worlde soone va∣nisheth away, and all the pleasures therof be false and deceytefull: they be flowers which soone doe fade away, and litle trust

to be had in them, for when worldly men doe thinke them selues most sure of them, then doe they soonest forsake them·

The hangman bringeth the guiltie person to the toppe of the ladder, and ••hen throweth he him most cruely downe, ••nd with much shame doth make an ende of hym: So doeth the world exalt his ser∣uants intangling them in all kynd of vices, to gyue them after the more shamefull falle.

That greate Babilon mentioned in the Apocalips vaunted of the greate prospe∣ritie,* 1.104 which shee had here in the world, but the more sure that shee thought her selfe to stande, the greater falle shee after receyued in the ende?

That couetous riche man, of whome S. Luke maketh mention, bosted of his great riches and power, but it was straight wayes told hym: thou foole this night shall ••hy soule be taken from thee,* 1.105 and then the riches that thou haste gathered together, whose shall they be?

The Children of Israell were scattered abrode to seeke straw and stubble.* 1.106 There is no scatteringe abrode to seeke thinges that are precious, but men must scatter abrode to seeke straw, and such like light stuffe. All men doe seeke after riches, for all thinges are obedient vnto money. And they that be seekers thereof, doe goe all scatteringe one from another, because couetousnes knoweth no frend, neyther

remembreth any kynred. The little value of honors & riches is noted in this saying, that they sought all abrode for strawe, but the worst of all is this, that after they had sought it, and founde it to, yet were they wel beaten for all that. VVhich doth signi∣fie vnto vs, that the vanities which wee doe seeke with so much trouble and bu∣sines, doth gyue vs much sorow, both in the getting, and the keeping. And often tymes it happeneth, that the thinges which are earnestlie soughte, doe serue also for straw to make a fire in hell, for the busie seekers thereof.

Those poore afflicted Israelites tra∣uayled aboute all the lande of Egypte to seeke out strawe, and at the end of all their trauayll, they were all beaten for their la∣bor. And so falleth it out by those, which when they offend God by their busie payne taking here in this lyfe shall after for their labor be punyshed for euer in the next. Malice & noughtines is a punishe∣ment of it selfe. For allthough that a•• euill conscience be some tymes at rest, yet is it neuer in perfect suertie. And there∣fore seeing the world so soone forsaket•• them that loue it, and leaueth them desti∣tute of all such pleasures as it was wont 〈◊〉〈◊〉 yeld them, be thou no longer in daunge•• vnto it, but preuent it first, and forsake it, before it forsake thee, And so shalt thou gayne honor and credite by it.

THE HARTES OF VVORLD∣lie men be so vexed vvith the insatia∣ble desire of the riches, honors and solace of this vvorld, that eyther they perceyue not, or vvill not perceyue, the holie inspirations of God, by vvhiche he calleth on them to seeke theyr ovvne saluation. CHAP. 21.

I STAND knockinge at the dore, (sayth God,* 1.107) yf any will heare my voyce, and let mee in, I wil enter and suppe with hym, and he shall suppe with me likewise. VVith such like woordes doth God prouoke the synner knockinge at the dore of his soule. Here doth small curtesie appeare, yf our Lorde shall knocke at our harte, and not be suffe∣red to enter, And when he desireth but the cōsent of our harte, it will not be gra∣unted vnto hym.

If it doe seeme small good maner vnto thee, to let thy frend tarrie longe at thy dore knockinge before he be let into thy house: howe much more worthy of blame arte thou if thou let God almighty stande knocking at the dore of thy soule, and gy∣uest

him no entrance in. He speaketh here conditionallie, saying, If any man will let me in, by the worke of his free will, whereby it lyeth in his handes, eyther to consent or not to consent. And yf he doe enter, and come in vnto thee, it is but for thy help and benefite, synce he sayeth that he will suppe and rest with thee. He brin∣geth the meate with hym, & will not suppe with thee at thy charge.

He doeth not by thee, as the poore sowler doeth by the partridge, who inui∣teth hym to supper, because he may feede on hym, which is the vearie propertie of the deuill,* 1.108 who inuited poore father Adā with the fruit of the forbidden tree, to make a praye of hym afterwarde, accor∣ding to the sayng of Iheremy the proph••t.* 1.109 Myne enemyes haue hunted after me, and at last haue taken me as yf I had b••ne a birde. VVhat are worldlie pleasures, abo∣undance of riches, and desire of honors, but a bayte layed by the deuill to bring vs into his snares? VVhē he maketh much of thee, then doth he hunt after thee, If thou be not warie and considerate in taking any thing at his hands, thou wilt soone be takē vp in the nettes of his deceytes.

But contrariewise, God inuiteth vs, intending nothing, nor seekinge any thing of vs, but to doe vs good, and to helpe vs. And allthoughe that the voyce of his calle be sweete and pleasante, yet is not he har∣kened vnto, nor any aunswere of admyt∣tance

gyuen vnto hym, because the loue of the world hath closed vp the dores of our hartes.

The noyse that the worlde maketh in the soule of a synner, is vearie lowde and shirle, And whē there is much noyse with∣in the house, he whiche knocketh at the dore, cannot be heard. The spirituall cry∣ing, is the earnest desire of the soule, and the prayer that is made with effect, & force of the mynde.

Moyses prayed and neuer moued his lippes,* 1.110 and God asked hym wherefore he cried.* 1.111 Anna the mother of Samuel the prophet, prayed in the temple, and neuer opened her mouth, and yet sent shee most effectuall prayers vnto God allmightie.* 1.112 Our lord heareth the desire of the poore, and his eare hath harkened to their pre∣pared petitiōs, (sayth the prophet Dauid.)

The loue which is borne to the thin∣ges of this world, doth make a great sturre and noyse within the inward partes of the harte. The desires of honor doe neuer cease cryinge out. The appetite of reuen∣ge, and the greedie desire of money, doe make a contynuall clamor within the hart of man. It is no marueyll then that God is not heard in that house where so many cryings out be of all disordinate appetites. And one greate inconuenience is this, that when thou hast once gyuen thy consent, to all thy vayne desires, and let them haue all their owne will, yet will they neuer cōsent

to let thee be quyet, but will still be asking and crauing for more, as yf they had neuer had any thing of their desire before. The couetous worldlie men, allthoughe they doe get that which they doe desire, yet are they neuer contented therewith.

The remedie then, that thou hast for to heare hym which knocketh without, is first to quyet all that troublesome people that doe disquyet thee within, Let not thy∣ne appetites haue their will, for then shalt thou neuer be quyet, nor haue any rest. Resigne vp thyne owne will, and doe away thyne affections, and then shalt thou soone haue silence.

Content thy selfe with that which thou hast, considering the shortenes of this lyfe, and the greate pouertie and humilitie of Iesus Christ, and so shalt thou make all thy disordinate appetites to be in peace and tranquillitie.

Dryue from thyne hart the loue of the world, and reduce thy selfe to a quiet∣nes, and thē shalt thou heare the swete in∣spiration and pleasant voyce of Christ Iesus. Put from thyne hart the cares of this world, and then mayest thou saye vnto God with holie Iob.* 1.113 Thou wilt calle, me and then will I make answere vnto thee.

HE SHEVVETH HERE BY sundrie examples out of the olde testa∣ment, and many authorities of the olde and nevv testament both, hovv the good are allvvayes persecuted, and the vvicked are fauored & esteemed. CHAP. 22.

IF ye were of the world,* 1.114 the world wold loue you, as those which were his, but because you be not of the world, the world careth not for you: sayth our Lord. It is no new thinge that the wicked sholde persecute the good and the seruantes of the world the seruantes of Christ.* 1.115 So did Cain per∣secute Abell, Ismael Isaack, Esau Iacob: The brethrē of Ioseph persecuted Ioseph: Phenenna Anna, Saul persecuted Dauid, Iesabell Elias. Because the lyfe of good men, is as it were a secret reprehention of the euill doing of those that be noughte: It is a naturall and an ordinarie thinge in this lyfe that wicked men and synners sholde persecute those that are iust and good. Iob sayth that the holie men in this lyfe, be like children that be borne before their tyme, because they be sodaynlie as it

were secretlie hidden and buryed out of the way, for because they doe not meddle nor busie them selues with the thinges of this world, But the wicked be the lyuelie children of this world, and for such they doe shew them selues by their dealing in the world.

The theeues which doe breake by nighte into the house to robbe, the first thinge that they doe after they be entred the house, is to put out the candle, to the end that they may robbe without beinge seene. Euen so play the wicked in seeking to darken the fame of those that by their vertue and Iustice, doe shine like bright candles in the world: for they which doe euill doe allwayes hate the lighte.* 1.116

Dauid reioyced in spirite, and daun∣sed be••ore the Arke of our Lorde, and strayghte way Nicholl his wyfe began to scorne at him therefore: for it is alwayes the custome of the wicked to scorne at the workes of those which be vertuous.

* 1.117The people which inhabited with∣in the country of Iury, after the transmi∣gration of the Iewes thence, vpon their returne thether agayne, wolde not suffer them to reedify the temple, but gaue them all the impedimentes they might, to hin∣der their worke: which is the very faci∣on of worldly men at this day, to hinder all those good men, that goe aboute to build vp the holy edifice of the heauenly Hierusalem: But the verye naturall and

true Israelites, with one of their handes framed vp their building, and with the o∣ther hande defended them selues from their enimies. And the lyke must thou doe also: thou must not leaue the good worke whiche thou haste begonne and taken in hande, but still folowing of thy labor, and going aboute thy good and vertuous busi∣nes, thou must defende thy selfe by pati∣ence from the malice of thyne enemies.

It is a great token that thou arte not good, when thou canst not beare well the iniuries of euill men, and he that through his impatience can not suffer the wronges of the vniust, doth gyue testimonie against him selfe that he is not yet a good man. Thou oughtest couragiously to beare, and willinglye to suffer the persecutions of worldly men, for it is not onely no shame to thee, to beare them, but rather a greate prayse and glory vnto thee.

It were a shame for thee to be pray∣sed of such as are nought, and it is all one thinge, to be flattered of them that are noughte, and to be praysed for doinge of that which is noughte. And as it is all one thing, to be iniuried of the wicked, and to be praysed for doing good deedes: so is it a very madnes to doe any thinge that may make thee famous amongest infamous persons. For when wicked men doe finde faulte with our lyfe, then in truth is our lyfe approued, and that lyfe is approued, which the wicked doe reproue. Thou

shewest some parte of iustice to be in thee, when thou beginnest to be a trouble vnto the enemies of iustice.

It is no reproch vnto the light, that the battes can not away with it, but it is a commendation vnto it that they doe flye from it.* 1.118 Ye be the children of lighte (say∣eth the Apostle) vnto good men. The same Apostle sayeth,* 1.119 what hath lighte to doe with darkenes? VVisdome is persecuted by the ignorante, and fooles doe alwayes despise those that be learned: and there∣fore ought not the children of light to be greeued, that they be iniuried by the chil∣dren of darkenes.

If blinde men doe not iudge rightlye of colors, the faulte is not to be attributed to the colors, which be neuerthelesse bew∣tifull and fayre. To be praysed of such is a greate disprayse, and an honor it is to be dispraysed by them. It is alwayes a signe of greate courage to despise iniuries and offences.* 1.120 Salomon sayeth: That a patiente man is more worth then a strong man, and he that can conquere him selfe, of greater value, then he that conquereth greate ci∣ties: vertue withereth away if it haue no aduersaries.

It is not for anye man to stoppe the mouthes of all men. Although the dogges doe barke at vs, that can not let, but that we be men indewed with reason, and they beastes still. And although the wicked doe murmure agaynst thee, and doe persecute

thee, that can neuer make, but that thou arte still vertuous, and they sinners, and enemies of God.

And if worldly men doe learne meanes how to persecute thee, thou muste also learne patience how to withstande them: & this is that wisdome which thou oughtest to studie for in the schoole of Iesus Christ.

Ecclesiasticus sayeth:* 1.121 Against good is euill, and against lyfe is death. So is the synner euer against the iust man. And since that worldlie men doe allwayes persecute the seruantes of Christ, thou must seeke to ouercome by silence and patience, And so shalt thou get a glorious crowne at the last.

HOVV INIVRIES OVVHGT patientlie to be borne and not to be re∣uenged, but the reueng to be committed into gods hande, for vvhose sake thou oughtest to forgyue all vvronges that be done vnto thee. CHAP. 23.

LEAVE vnto mee reuenge∣ment, and I will pay it for you, sayth our lorde.* 1.122 If thou doest reuenge thee of the offences commytted against thee, what shall God haue to reuenge for thee. The greatest reuenge,

that thou canst take of thyne enemy, is not to be reuēged on hym at all, for thou canst not hurte hym, but that thou must first be∣gynne with the hurtinge of thy selfe.

Leaue vnto God the punnyshement, for he will take reuengement for thee, much better then thou canst doe for thy selfe. If thou doest hold thy peace, God speaketh for thee, And yf thou speakest, God will hold his peace. It will be much honor for thee, that God doeth make aun∣swere for thee.* 1.123 S. Marie Magdalene beinge condemned and despised by the Phari∣sey, held her peace, and our lorde made an¦swere for her and became her aduocate, & the setter fourth of her prayse and well-doinge. Thou shalt get more honor by holdinge of thy peace, then thou shalt doe by thyne aunsweringe: Doe not render euill, but ouercome euill with doing well.

* 1.124So much of a wyse man hast thou in thee, as thou hast patience in thee. And so much of a foole hast thou in thee as thou hast impatient passions in thee. Vertue without patience is a widdowe, and pa∣tience is the preseruer of all vertue. Patiē∣ce enioyeth well the sharpest stormes of tribulation. And the greatest token by which a iust and a good man may be kno∣wen, is with good courage and fortitude to beare the assaulte of aduersities and af∣fliction. By aduersitie it is made manyfest to the world, what loue a man doth beare to God, and to a vertuous lyfe, And he that

hath patience ouercometh hym selfe.

If thou diddest consider with what loue God doth send thee tribulations, thou woldest willinglie receyue them, and gyue hym thankes for them. Aduersities be the gratious giftes whiche God be∣stoweth vpon his frendes and familiars, to sett out, and to bewtefie their soules with∣all.

An impatient sicke man maketh the phisition cruell. If thou be greeued at the bitternes of thy medecine, thou doest but increase thyne owne paynes the more, for that which is taken with good will, can neuer offend, nor displease thee. The grea∣test part of discretion is to vse patience. The punishement and afflictions of God, be like vnto the surgeons launcers and rasors, which who so in tyme of neede re∣pelleth and putteth away from hym, is the causer of his owne woe and miserie. God vseth afflictions for our remedies, which who so necglecteth, neclecteth God also, who for our good did send them to vs. But God knowing our weakenes & frayl∣tie, doth sometyme bynde vs hand and foote, (As the surgion doth an impatient sickeman) that so he may make vs to reco∣uer agayne the health of our soules, im∣paired by our owne impatience. The best way therefore for thee to be made whole, is to take patientlie all aduersities.

Christ and his disciples sayled with a contrarie winde:* 1.125 Contrarie to maledicti∣on

is benediction, and contrarie to hate is loue. If thou doest offende him that offen∣deth thee, thou doest not saile with a con∣trarie winde. Blesse him that curseth thee loue him that hateth thee, and that is the readie way for thee to heauen. The A∣postle sayeth:* 1.126 Blesse ye all those that doe persecute you: blesse but curse not at all. And in an other place he sayeth: Let vs blesse,* 1.127 when we be cursed, if persecutions doe fall to vs, let vs beare them.

He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse, that prayeth for his enemies, and doth good to them that doe persecute him. The wicked doe also many tymes suffer perse∣cutions and sickenes as well as the good, for that God will, that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell. But by the aduersities them selues, it is easelie knowen, which be they that be gyuen for to gayne by them lyfe euerlasting: And which be they, which are gyuē to begynne euerlasting death by.

If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God, thou mayest perceyue, how that tribulation is gyuen hym for his pun∣nyshment, and for to begynne to feele his hell here. But yf he haue patience, and doe gyue God thankes in his punnyshement, then mayest thou be sure, that God hath sent that infirmitie vnto hym for his good

and benefite, to clense hym from his for∣mer faultes, and to augment his glorie in heauen.

Thou must haue patience in aduersi∣tie, yf thou lookest to be of the number of the elect. Patience in aduersitie and tribu∣lation, is to God a most acceptable sacrifi∣ce. In patience there be many good thin∣ges. Doe but hold thy peace, and thou shalt ouercome, And yf thou be sorie to day, thou shalt be glad to morowe. If thou be to day discontented, thou shalt to morow be comforted. For so small a tyme then, temper thy sodayne motions, and refrayne thy tongue. Doe not afflict thy selfe, ney∣ther doe thou drowne thy selfe in a small water.

In good workes, as fasting, almes, and penitence, thou arte so pursued with hu∣mayne prayses, that thou doest often loose a greate parte of thy merite, but patience is a secret treasure.* 1.128 For men can not see what thou sufferest, neyther can they per∣ceyue the iniuries done vnto thee, because they touch not them. If thou haue patiēce and doest holde thy peace, thou arte not praysed: because in suffering, silence bea∣reth the sway, and hath the domination, but yf thou be impatient, then doe many wordes beare all the rule. If thou be impa∣tient, then doe all men finde fault with thee, but yf thou haue patience, then will no man saye ought of thee, for men doe heare well thine impatient wordes, but of

thy patiēce being done, & sayeng nothing▪ they haue no consideration at all.

The more that thyne harte is sacrifi∣sed vnto God, the more is all the worke that thou workest acceptable vnto him: and so much as thy workes be lesse noted and commended of men, so much be they the more perfect, and better accepted of God.

Suffer then and haue patience a whyle, for tyme cureth all thinges: if thou be faythfull vnto death, thou shalte receyue the crowne of lyfe.

BECAVSE THE VVORLD IS f••ll of confusion, disorder and miserie▪ it oughte to be fled from, of hym that is desirous to fynde the treasor of heauē∣lie riches. CHAP. 24.

FLYE from the middest of Babilon:* 1.129 (sayeth God.) The world is full of confusion, where no order is but e∣uerlasting horror. Golde is more esteemed then ver∣tue, transitorie goodes be preferred before spirituall and true goods: the worlde is so full of confusion, that he

which hath a soule, hath not a true lyfe: it exalteth them that be euill, and it subdu∣eth those that be good.

Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill,* 1.130 for to transfigure himselfe before them. The worlde exalteth Iudas vnto honors and high estats, leauing those that be good vnder the foote: it is good for thee not to inhabite where so litle or∣der, and so great confusion is.

Esai speaking of the great mischeee that reigned in Babilon,* 1.131 sayed that the Arabians wolde not pitch their tentes in that place. And he that considereth the confusion and disorder of the world, will neuer sett his affection therevpon.

VVhen a sicke man findeth not health in one place, he chaungeth his dwelling and goeth to another. This world is full of sickenes, & vearie daungerous for thee to recouer thy health in. Thou wilt neuer get thy perfect health whilest thou doest abide with it. Chaunge it and thou shalte finde healthe, forsake it and thou shalte finde lyfe, flie from it betyme, yf thou wilt escape death. Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes.

The pleasures and the consolations thereof be more bitter then the waters of Iherico, and they be as mutable as the moone.* 1.132 Thou canst not find so euill waters agayne vpon the whole earth. Little shalt

thou profit in vertue, in so barrayne and hungrie a soyle.

* 1.133Abraham looked toward Sodome, and he beheld all the land smokinge and fla∣mynge as it had bene a fierie fornace. And he that will consider this world well, shall finde in it nothing but the smoke of pride, and vanitie, and the flame of disordinate desires. He doth well that forsaketh all worldlie thinges, flieng from the wayes of sinners, and hydeth hym selfe farre of from all the busines and daungers of this world. That seruante is wyse, which know∣inge that his maister whome he serueth. intendeth to put hym awaye, doth deter∣myne to forsake hym first, and take his leaue of hym. And since the world is such as doth forsake his frendes in their chiefe tyme o•• neede, the best is for thee to for∣sake it, before it doe forsake thee.

* 1.134VVhen Isaacke was borne, Abraham made no feaste at all, but when he tooke him from nourrisse and wayned him, then he made a great feaste. VVhen man is first borne ther is no cause of feaste, because a man knoweth not what will become of him, but when he is seperated from this worlde, and wayned from all his pleasures and delightes, then oughte we to make a feast for him.

* 1.135Flie from the worlde and thou shalte finde the treasor hidden in the fielde. He which diggeth after any treasor, the nea∣rer that he cometh vnto it▪ so much the

more withdraweth he him selfe from the conuersation and companie of men, and the nearer that he approcheth it, so much more haste doth he make in his worke. So doe the holy and good men, the nearer that they draw vnto death, the more ear∣nest they be aboute all good workes, as though they began but euen then to labor.

He that did eate of the Pascall lambe,* 1.136 was firste circumcised. And if thou doest not first circumcise thy selfe, by dryuing from thee the loue of this worlde, and spoyling thyne harte of all sensuall desi∣res, thou shalte neuer taste of the spirituall foode of the soule.

If thou haddest a greate deale of good grayne in a lowe bottome, and one sholde tell thee that it marreth and corrupteth in that place, thou woldest strayght waye remoue it thence, and carrie it vp to some higher roome. But God him selfe telleth thee, that thyne hart is corrupted and cast away here in these lowe & base thinges of this world, and therefore wold haue thee to lyft it vp toward heauen, and yet arte thou vnwilling to doe it. Flie from this vnholesome and contagious place, that thou mayest lyue for euer in the lande of the liuinge.

IN NOTHINGE DOTH THE vvorld keepe any assured stay, but cō∣tynuallie in euerie thing maketh nevve alterations and chaunges, & therefore ought not any man to put any trust in it, but onlie to place all his confidence in God. CHAP. 25.

THOV hast moued the earth, and it was troubled, close thou vp the ruptures there∣of,* 1.137 because it is so sore mo∣ued and shaken: sayth the Prophet Dauid. The muta∣tion & chaunge which the world maketh so often, were sufficient to make it breake in peeces.

* 1.138If a conyng carpenter or mason wolde tell thee, that the house where thou dwel∣lest were like to falle downe, woldest not thou quickelie get thee out of it? But God hym selfe who is the cheefe workeman of all, doth tell thee that both heauen and earth shall passe away.* 1.139 And S. Iohn sayth: This world doeth passe away and the con∣cupiscence thereof. The three pillers, vpon which the world is borne vp (sayth S. Iohn) are pride, couetousnes, & concu∣piscence

of the flesh. Doest not thou see ••owe these three pillers on whiche the ••orlde standeth, doe tremble and shake? And yet wilt thou stand still and not flie ••way?

Honors and vanities doe falle away, ••nd are moued and remoued euerie day. ••arke how many chaunges and variations ••here haue happened in these honors of ••he world: first the monarchie of the world ••egan with the Assirians, but it stayed not ••here longe, but passed thence to the Per∣••ians, from them agayne it went to the Greekes, and contynuinge still in chaunge ••nd alteration, came at last vnto the Ro∣maynes, and at this present the Empire is ••mongest the Almayns. Now yf the whole Empire which standeth vpon the highest ••oppe of worldlie honor, hath gone so often aboute, what thinge is there i•• this world that a man may accompte to be sta∣ble and firme.

Riches and all sensuall delightes be much more subiect to mutabilitie, and doe sooner passe away: Seeing then that the pillers of the worlde doe tremble and ••hake, and be so frayle and moueable, it is •• daungerous thing for to lyue in a world that is so mutable, and so ready to moue continually: thou must flie away, excepte ••hou be contented that it sholde fall vpon thee and kill thee.

If the worlde which is alwayes in rea∣dines of falling be so much beloued, what

sholde it then be, if it were quiet and sta••ble? How woldest thou forsake it, if it we•••• fayre and bewtifull, if thou doest now 〈◊〉〈◊〉 much esteeme it, being foule and filthie••▪ VVhat pleasure woldest thou take in it, if it sholde bring thee fourth sweete flow∣ers, that takest such delite in these thornes and brambles? Thou wilte not forsake the worlde, but continually follow it, and yet doth the worlde still forsake thee: put not thy trust in these presente thinges, which in truth can not well be called presente, beinge in continuall motion and neuer standing still.

Doe not thou take that for good quy∣etnes wherein there is not any perfec•••• rest at all: if thou doest loue those thinges that be moueable, thou must not looke 〈◊〉〈◊〉 be thy selfe immoueable. The sayler whe∣ther he will or no••, must needes moue when the shippe moueth: all thinges i•• this lyfe be moueable and not permane••••▪ to day they be, to morow they be not, so that thou canst not haue any perfecte and assured contentment in them.

The name that doth most aptely ex∣presse almighty God is this worde, Esse, to be. He that is (sayed Moyses) hath sent me vnto you, speakinge of God who sent hym to kynge Pharo.* 1.140 Of a mutable ma••▪ the comon vse is to say, that he hath not the being of a man, and therefore men will auoyde to haue any dealinge with hym. And euen so is the world, It were good for

••••ee therefore not to haue any thinge to ••••e therewith, or to enter in to any frend∣••••ipp with it. Loue those thinges that are ••f continuance and beinge, and not those ••••inges which for their variatiō & chaun∣••ing haue no perfect being at all.

It is a daungerous thing for thee to ••yue where contynuall earthquakes be, ••oe not build thy house, where Cities doe ••••se to falle, and kill the inhabitantes. ••uyld vpon a sure grounde, where thou ••ayest lyue quyetlie, and in good safetie. ••et thy care be, to buyld thy house in ••eauen, which thou mayest be sure is all∣wayes firme and quyet. The wynde of fla∣••erie, which is inclosed within the bowels of the earth, (which be the Pallaces of Princes and the houses of greate men,) when it seeketh to breake out, & to ascend ••o honor and highe dignities, is the cause of these greate earthquakes in the world. Make not thou thyne habitatiō in so daun∣gerous a place. Seeke not to dwell in the Pallaces of kinges and Princes, for ther are contynuall earthquakes, by reason of the greate wyndes of ambition that are there kepte vnder, and couered with hy∣pocrisie, which breaking out at the last, doe cause great disorders, and vnreasona∣ble turmoyles.

Thou shalte dayly see in the worlde continuall alterations, and almost euery houre new chaunges: some thou shalte see riche to day, that were poore yesterday,

and some as poore agayne, that were b••∣fore very rich: if thou doest laugh to day make no great reckening thereof, for th•••• mayest happely weepe to morrow, so mu••table is the worlde, that it will this day shewe thee a good countenance, and 〈◊〉〈◊〉 morow agayne not once looke vpon thee▪ The sunne shyneth brighte and cleare i•• the morning, but strayghte way cometh there a clowde, and turneth all the fay•••• wether into a tempeste. VVhat is all this, but for our instruction, to teach vs that i•• this worlde there is no stabilitie, but grea•• chaunge & alteration in all thinges of this world? All hangeth in doubtefull ballance, and such entermedling is there in it, that pleasure is no sooner paste, but strayghte way entreth sorow and displeasure.

The mutabilitie that is in the world, is i•• nothing better expressed then in the vsage and handling of our blessed Saui∣our, whome the people receyued in the mornynge with greate feast and ioye, and in the euenyng folowinge, was forsaken of them all. They went with greene bowes to receyue hym, and to welcome hym in, and within fower dayes after, with dried bowes they knocked hym on the head. They tooke of their garmēts, and strawed his way with them, as he sholde passe by, and shortlie after they spoyled hym of his owne clothes, both to beate hym, and to crucifie hym. They sayde first, blessed be he that cometh in the name of our Lorde.* 1.141

And sodeynlie after they chaunged their voyce, and cryed out alowde to Pilate, that he sholde crucifie hym, for he was worthie of death. And at the same gate that he en∣••red in with so much honor he went out agayne not longe after with much disho∣nor. Doest not thou consider well this greate and sodayne chaunge and altera∣tion? This is the end that those worldlie honors doe come vnto.

If thou doest now laughe, and passe ••hy lyfe in pleasure, thou hast much cause ••o feare, and to expect some euill to fo∣••ow soone after. Allthoughe the worlde doe shew thee a fayre face now at this present, yet trust thou not in it, for it is mutable, light, and inconstant, without frendshipp or fidelitie. But put thy trust & confidence in God alone, for he is a sure and a firme frend, and deale with no such fickle frend as this present world is.

HOVV EVERIE SINNE BE IT neuer so small, ought to be auoyded, & euerie occasion eschevved, that maye dravv a man into it, for one synne euer dravveth on an other, And bringeth still more daunger vvithall, to cast the soule avvay at the last into eternall dā∣nation. CHAP. 26.

FLEE from sinne, as thou woldest from a serpent,* 1.142 sayth the scripture. The frendshipp of this worlde is so preiudiciall to the integritie of a good con∣sciēce: that thou oughtest in no wyse to conforme thy selfe vnto it. For all that is in the world, is full of sinne and vice, from which it is good for thee, to withdrawe thy selfe, as farre of as thou canst.

Ecclesiasticus likeneth the malice of sinne vnto a serpent. VVhich comparison, (yf the malice of sinne be throughlie con∣sidered,) will scarse be founde equall, when the malice of the serpent maye easelie be auoyded of any man, but the malice of sinne is hardlie of any to be

eschewed, and fewe there be that doe auoyde it.

Seeke to auoyde not onlie greate synnes, but the small also.* 1.143 For as the pro∣phet Esay sayth, from the roote of the serpent, cometh fourth the Basiliske. That fearefull basiliske, which of all venemous beastes is the cheefe, doth proceede from the small serpent, which is allwayes vere∣fied, when the great synne doth grow of the little synne: And yf thou doest not auoyde that small serpent, that other great monstrous serpent the Basiliske will kill thee, and vtterlie destroy thee. Except thou doest seperate thy selfe from small sinnes, thou wilt easelie falle into greater. And because thou sholdest flie from eue∣rie small sinne therefore arte thou willed to flie from sinne as from a serpent.

In the shipp that thou saylest in, yf thou doest leaue but a small hole for the water to enter, by little and little the shipp will at the last be ouerwhelmed with wa∣ter, and thy selfe drowned therewith. Take away first small inconuenyences, that thou falle not after into greate mischeefes and daungers.

How small soeuer the sinne seemeth, yet doe thy best to auoyde it, renounce the world, and all that may conioyne thee to the world, flie much worldlie conuersa∣tion, for thoughe it seeme to carrie no synne with it, yet ministreth it greate occa∣sion of synne. Auoyde all vnnecessarie pra∣ctises,

& idle Iesting for thereof groweth indeuotion, And when deuotion is lost, how easie is it to slip into the daunger of any synne? Thinke not these to be small thinges, for thoughe that thou doe so esteeme them, yet yf thou lett them growe & increase vpon thee, they will goe neare to kill thy soule at the last. Kyll thyne ene∣my when he is yet but little, for when he is growen vp to his full bignes, he will put thy lyfe in hasarde.

It is euerie wyse mans parte to stand in some feare of his enemye, allthoughe his force be but feeble. Hereof mayest thou take example by Cain, who because he had no regard to a little discontentment of his brothers welfare,* 1.144 at the first, suffered it so to growe and increase, that at the last it turned into an extreeme enuye, whiche caused him to kill his brother. After which murther committed, he fell into an error of faith, beleuing that God knew nothinge of his offence. And so last of all he fell into an vtter desperation. Abissus Abissum in∣uocat, one sinne draweth an other after, & of the small sinne groweth the greater.

Be not thou therefore necgligent in lookinge well to the auoydinge of euerie small sinne. Thou haddest neede to lyue warelie and vigilantlie, for all wil be little ynoughe, when thou must lyue in a worlde so full of daungers. They that are founde vnprouided, are sonest ouercome. From euerie euill custome of sinne thou ough∣test

to flie, as from a pestilence, for death standeth fast by: And yf thou gyue accesse vnto his messenger which cometh before hym, he will folow soone after hym selfe, and distroye thee.

One of the plagues of Egipt, was cer∣taine small flies, which troubled them with sucking of their blood. This was but a small plague, but by and by after folowed an other plague, which were greate flies, which cruellie tormented the Egiptians. After the lesse plague came stil the greater, and after a smale temptation foloweth a greater. Except thou take heede by the first thou shalt be tormented with the seconde, as kinge Pharao was, And so infinitelye one folowinge an other, vntill vtter de∣struction made an end of all.

Ecclesiasticus sayth, He that necgle∣cteth small matters shall falle at last into greate daungers.* 1.145 VVhen thou thinkest a thinge to be small, thou makest no accōpte thereof, and thy little esteeming of yt, maketh it the more daungerous vnto thee. He that hath in vse not to esteeme of light harmes, perceyueth not the greater, when they doe falle. And in greate faultes must he needes feare the lesse, that vsed in small faultes to feare nothing at all.

The Apostle least the Corinthians sholde falle into great offences, by settinge nothing by the lesse, sayth vnto them. Be not ye Idolaters, as some of thē haue bene which fell first to eatinge, and drinkinge,* 1.146

and after fell to committ Idolatrie. Becau∣se they did not keepe (them selues from surfeyting and bibbing, they fell into the greater offence of adoring Idolls.

Haue in hatred all small synnes, flie from all that which may bringe thee into the waye of daunger, and distruction, for he which despiseth his enemy, and setteth nothing by hym, is the more likelie to be destroyed by hym.

THE COMPANY AND CON∣uersation of euill men, is to be fled from, for the great daunger that good men doe stand in thereby. CHAP. 27.

HE that toucheth pitch shalbe defiled therewithall,* 1.147 And he that keepeth company with a proude man, will wax proude hym selfe sayth God. There is no desease be it neuer so infectiue, that will so soone catch hold of a man, as euill customes will doe, through the cōuersation of euill men. Flie the company of euill men, yf thou wilt be ••he seruante of Iesus Christ.

There be many noughtie men which

the deuill vseth as his ministers, and sen∣deth them about to hunte after good men: and many wicked men doe more harme by their euill examples, then some thee∣ues and murtherers doe. Theeues doe take away our bodely goodes, but the wicked doe robbe our soules of the treasor of vertue: so much as the soule is more noble thē the body, so much more oughtest thou to eschew the company of euill men, then the companye of those that be infected with contagious deseases.

VVorldly men with their euill com∣pany doe moue the ha•••• of man to folowe their vyces, and although their workes be no perswasions, nor inforcements to sinne, yet be they shrewde temptations to moue thereunto: for the good man seeing the wicked man doe euill, is stirred thereby to folow him.

God commaunded the Israelites that they sholde not marrie with the Gentiles,* 1.148 to the intent they sholde not learne their euill customes by keeping company with them. The children of Seth, which were good, because they ioyned them selues to the children of Caine which were nought became also vicious lyke vnto them, for which cause God sente after the great wa∣ter of the floode.

That holy prophet whom God sent vnto Samaria,* 1.149 was slayne of a lyon by the way, because he did eate and drinke in the company of the false lying prophete.

Iosaphat the good king of Iuda being but in the company of Achab that was bad,* 1.150 was welneare slayne for his labor, and he was bitterlye rebuked therefore by the prophet of God: vyces be sooner learned then vertues, and therefore beware of the company of the wicked which is moste pernicious.

The Iewes which were the elect peo∣ple of God, because that they conuersed, and kept company with the Gentiles, they were reprehended by the prophete Esay,* 1.151 saying: Thy wyne is mingled with water: wyne being mingled with water doth lose his strength and vertue. So yf one be good and doe practise and keepe company with those which be nought, he looseth part of his spirituall force. And by little and little, the feruour of his deuotion waxeth cold in hym.

Allthoughe thou doest not loose the vertue (which thou puttest in greate ad∣uenture) yet to grow slacke in the seruice of God, is a fault not to be neclected. And yet yf that shold not happen, which were almost impossible, yet shalt thou loose at the least thy good name, for thoughe the wyne being mingled with water, doe not vtterlie loose his force and vertue, yet muste it needes loose the color. And so shalt thou loose the good opiniō that men had of thee. For yf men doe see thee con∣uerse with those that be vitious, they will take thee for such as those be, with whome

thou doest conuerse. For yf thou wilt throughly know a man what he is, doe but marke what his frendes be, with whome he keepeth company, for euerie like doth delight to be with his like. And he that once knoweth with whom thou vsest to keepe company, wil quickelie after know thee also.

For that cause did Elin reprehend Iob saying,* 1.152 who is Iob that walketh with those which doe euill, and keepeth company with those that be lewde? It is a great signe that he is nought, which keepeth conty∣nual cōpany with those which be nought. To be good amongest those which be nought is as hard a thinge as to swymme agaynst the streme.

It is a vearie hard thing to lyue inno∣centlie amongest those that be bad.* 1.153 There were but a few that lyued as loth did, in the middest of Sodome, whom God sent his holie Aungell to deliuer out of that lewde Citie, that he shold not perish amō∣gest the wicked there. And Iob of all other is highlie to be commended, who liuing amongest synners, contynued for all that good stil.* 1.154 The Apostle praysed the Philip∣pians, because they shyned like bright lā∣pes, dwellinge amongest wicked people. It is a prayse proper to the Church of God that it still florisheth like a lillie amongest thornes.* 1.155

It is a vearie hard thing, that the ten∣der and delicate lillie shold saue it selfe

whole and perfect amongest the sharpe & pricking thornes. God saide vnto Eze∣chiell.* 1.156 The destroyers & vnbeleuing peo∣ple doe abide with thee, and with the scor∣pions is thyne habitation.

Now yf it be so hard a thinge to liue well amongest the wicked, It foloweth that it is greate daunger to haue conuer∣sation and frendship with them.

If thou wilte saue thy soule, flie with Loth frō the cursed Sodome, which is this world, and the inhabitantes thereof, and saue thy selfe vpon the toppe of the hill keeping company with the seruantes of Iesus Christ.

THE COMMODITIES AND comfortes that are founde by them that keepe company vvith those vvhich be good, be great & many, as is proued by sundrie examples, out of the olde and nevv testament. CHAP. 28.

VVITH the holy thou shalte be holy,* 1.157 and with the inno∣cente thou shalte be inno∣cent: (sayeth the prophete Dauid.) If thou keepest companye with the good, thou shalte not know how nor when thou

profitest, but yet thou shalte finde well that thou hast profited by them: draw neare to the good and thou shalte be one of them.

Saule being amongest the prophets became a prophet, and did prophesie,* 1.158 and amongest fooles he became a foole.* 1.159 S. Pe∣ter beinge amongest the Apostles which were good men, confessed Christ to be the sonne of God, but after in Cayfas his house where he was with the wicked as∣sembled together, there did he deny him. It seemeth hereby, that a greate alteration was made in the man, by reason of the company that he was withall: then mayest thou thinke, and be well assured that they with whom thou vsest to keepe company, may well worke as great effect in thee.

VVith the good thou shalt be good, and with the bad thou shalte be lyke vnto them. If thou puttest deade coles amongst the quicke burning coles, they will soone be on a fyre. Draw thou neare vnto the burnyng coales, which be the vertues of good men, for thoughe thou be neuer so much wasted and cōsumed, by thyne owne euill lyfe, yet the good mē with their ver∣tues, will reuyue thee, and quicken thee agayne.

God did make Laban to prosper well because that Iacob was in his house, which Iacob told hym saying.* 1.160 Thou haddest but little before that I came vnto thee, & now hath God enriched thee by my cōmyng.* 1.161

God blessed the house of Pharao the

Egiptian kinge, and multiplied it excee∣dinglie, because of that vertuous yonge man Ioseph that was in it. For the loue of good kinge Iosaphat Elizeus the Prophet did miraculouslie gyue water vnto the Armies of two noughtie kinges that were in his company.* 1.162 The scripture is full of many such miraculous examples, by which it is euident what they haue gayned and gotten that haue kept company, with good and vertuous men.

S. Thomas because he did seperate hym selfe from the rest of his felowes▪* 1.163 did not see Christ when he rose agayne. And when he ioyned hym selfe in company with them agayne, our redeemer appeared vnto hym, and so of an vnbeleeuing disci∣ple, was made a faythfull and true disciple. And as much as he lost by deuyding hym selfe from the good, so much did he gett and recouer agayne by vniting hym selfe vnto them. It is a daungerous thinge to forsake the cōpany of them that doe feare God. And it is a thinge of wonderfull pro∣fit to be conuersant amongest spirituall men.

The holye Ghoste descended vpon VVhitsonday where the disciples were gathered together.* 1.164 And if thou wilte con∣tynew amongest good men, thou shalte re∣ceyue 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 communica∣tion, thou mayest be brought vnto the loue of God. For euill speeches doe cor∣rupt good manners.* 1.165

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 cōseruatiō of thy corporall health why doest not thou likewyse, for the may∣••enance of thy soules health?

Flye from all worldlie company and seeke out for the frendship and conuersa∣tion 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 bro∣thers for my sake,* 1.166 shal receyue a hundred tymes as much a∣gayne (sayeth our Lorde.) Ma∣ny haue forsaken their possessions, and ne∣uer 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, i•• the ballance of God his loue.

* 1.167The Apostle sayeth: If I shall gyue all that I haue to the poore, & haue no chari∣tie, it profiteth me nothing. Let all thy de∣sire & 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 pro∣fit or commoditie thereby.

God praysed Iob, and the deuill re∣plied agayne, saying.* 1.168 Happelie doth Iob serue thee for nothinge? This deuill plea∣ded 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 reasō 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 ho∣nor of God, yf he will that his worke shalbe meritorious vnto hym, for the wicked men doe many good morall wor∣kes, 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 ne∣uer enter into that glorie. Or yf thou de∣spisest the world, and leauest synne onlie

or cheefelie, because thou woldest not come in hell, thou hast takē euen thereby a redie way thether. For yf thou cōsiderest all this well, thou shalte fynde that it pro∣ceedeth from the loue of thy selfe, and if thou doest examine well thyne owne in∣tention 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 in∣clyned my hart to doe thy commaunde∣mentes for a reward.* 1.169 The reward that mo∣ued that holie man Dauid, was God hym selfe: According vnto that which God him selfe had told the Patriarke Abraham long before saying,* 1.170 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 intentiō

be onelie to please God, and thou shalt merite much,* 1.171 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.* 1.172 Doe all that thou doest for the glorie of God. The perfect true louer seeketh God in all that he doeth, and des∣piseth 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 di∣uine loue, be like in their outward wor∣kinge, yet be they farre differinge in the ••ntention, for charitie doth not in any ••hing loue it selfe, and naturall loue doth ••n all thinges seeke his owne good, onelie for it selfe: He may well and ought to be esteemed an euill man, that is good onelie for his owne pleasure and delighte. Let Christ be the cause and the end of all thyne actions, yf thou wilt not loose thy tyme in the poing of them.

THE CONTINVAL REMEM∣brance of death, and that our bodies must be turned into Ashes, is the per∣fectest, and the best remedie against the temptation of sinne. CHAP. 30.

REMEMBER the last thinges and thou shalt not synne for euer.* 1.173 The memory of death helpeth much, to make vs lightlie to esteeme the vani∣tie of this world. He will easelie despise all thinges, that remembreth he must die.

* 1.174God appareled our father Adam with the skynnes of dead beastes, because he shold haue euer in his memory the sentēce of death, which he fell into by his synne Seeke not thou to lyue in pleasure, synce that thou seest all pleasant thinges cōtem∣ned and abhorred of them▪ that are con∣demned to dye, and thy selfe carying the sentence of death aboute thee, & drawing daylie toward thy graue, thou oughtest to spend this short tyme of thy lyfe in conty∣nuall sorow, and sighinge for thy synnes.

It is a souereigne medecyne for to re∣frayne thy sensuall appetites withall, 〈◊〉〈◊〉 haue in thy mynde, the cōsideration of th••

••mall tyme that thou hast to remayne here, And in how short space thy bodie shall af∣••er be eaten with woormes, and conuerted ••nto dust. This remembrance of death doth ••s it were throwe water into the fornace of our hoat fierie appetites and desires.

Death is the clock by which wee sett our life in an order, and the memorie ther∣of doth choke vp all that earnest loue that we doe beare vnto the worlde.

As Daniell with throwing of ashes in the flore,* 1.175 discouered by the printe of the feete the deceyte of the false priestes of Babilon. So if thou wilte sprincle thy me∣morie a little with those holesome ashes into which thou must within a while be conuerted, thou shalte likewise discouer the deceytes of the worlde, the crafte and subtiltie of the deuill, & the secret temp∣tations, with which the enemies of thy soule doe seeke to vndermyne thy salua∣tion.

O that this thought wolde neuer falle out of thy remēbrāce with what cleannes of conscience sholdest thou lyue, what bitternes sholdest thou then finde in those thinges which nowe doe seeme so sweete vnto thee, and how warelie then woldest thou walke in the way of this miserable lyfe, which thou doest nowe so inordinat∣lie loue.

At that strayte passage of death shalt thou knowe how much it had bene better for thee to haue serued God, then to haue

consumed and spent out thy tyme, which is so pretious a thinge in vanities and idle busines, which at that tyme will doe the no good. Thy frendes and kynnesfolkes, thy riches, & temporall goodes, of whiche thou makest now so greate accompte: O how little good shall all these doe thee then, when as a pure cōsciēce at that tyme▪ shall stand thee in better steade, then to haue had the whole world vnder thyne obedience. The trauayll of that hard pas∣sage▪ with tongue cannot be expressed, nor by any meanes escaped.

The maryner, that guydeth the shippe, sytteth allwayes at the stearne, so must thou, that wilt sayle in the tempesteous Sea of this world▪ seeke for thy assurance in the end of thy lyfe, where thou must stād as it weere at the stearne of the shipp and there by contemplation of death, cō∣sider well how thou mayest gouerne the course of thy whole lyfe.

Ashes doe preserue, and keepe in the fire, And the memorie of Ashes into which thou art to be cōuerted, preserueth grace. Greate follie is it then, for a mortall man, that is daylie dying, to forget death. It is wisdome for euerie man to haue it allwayes in his mynde. But worldlie men haue allwayes lyfe in their remembrance, and put death cleane out of their mynde, and yet nothing dryueth synne away from man so much as the contynuall remēbrāce of death. Happie is he▪ that carrieth day∣lye

before his eyes the remembrance of ••eath, and continually disposeth hym selfe to die.

Happie is he, that thinketh in the mor∣ning that he shall not lyue till nighte, and at nighte thinketh likewyse that he shall dye before the morning come: happie is he, that is so prepared, as death doth neuer finde him vnprepared: happie is he, that seeketh to be such in this lyfe, as he wolde be founde when death cometh.

It is reason that thou sholdest beleeue the thing, which thou seest dayly before thy face. At all howres and tymes of thy lyfe, let that dreadfull sounde of the trum∣pet rynge in thy eare, whiche will calle ••lowd: Rise vp all ye that be dead,* 1.176 & come vnto iudgment. The memorie of death, doth clense and purifie all▪ that passeth through it, as a strayner clenseth all the liquor, that is powred into it. Dryue not from thee the memorie of death: which many wayes doth thee great good: it ma∣keth thee to refrayne from the reuenge of those iniures, which thou thoughtest to haue reuenged. And it keepeth the from the folowinge of the pleasures and vani∣ties of this world.

Doe, as the seruante of God ought to doe, that is, forget all such like vanities, & haue the hower of thy death fixed in thy memory, to the intent that thou mayest get that true lyfe eternall, whereby thou mayest lyue in blisse for euer.

VVHEN EACH MAN LABOV∣reth so earnestlie to bring any vvorldly busines to passe by some certayne ty•••• appoynted hym, much more ought 〈◊〉〈◊〉 to labor earnestlie about his soules b••∣sines, and doe pennance for his sinnes, lyfe being so shorte, and the houre of death so vncertaine. CHAP. 31.

* 1.177VVATCHE (sayth our Lord) because ye knowe, neyther the daye nor the houre. Death being so certayne, 〈◊〉〈◊〉 the tyme so vncertayne, thou oughtest to watch cō∣tinually: for when thy lyfe is ended, tho•• canst not chaūge that state in which death did finde thee: thou oughtest so to or••dayne euery day, as though that day sho•••• be thy last.

Many doe builde houses, not knowing whether they shall dwell in them after they be made. Many doe make greate pro••uision for victuall for the yere that ••••••∣eth, and happely they doe not lyue to 〈◊〉〈◊〉 it: they prepare for a lyfe which is altogy••ther vncertaine, and haue no care of dea•••• which is most certayne: they seeke 〈◊〉〈◊〉

••ll care and diligence for that tyme which ••hey knowe not whether it shall come or ••o, and be altogether necgligent in prepa∣••ing for death, which they knowe shall ••urely come. And seeing thou prouidest ••or vncertaine thinges with so much care, ••hat is the cause that thou makest not ••rouision for death, that is so certayne to ••ome? It is not meete nor conuenient that ••hou sholdest leaue the certaynetie for the ••ncertainetie.

The dayes that we haue to lyue be vn∣••erteine, and very sure it is, that they must ••ll needes shortly haue an ende. Neuer ••aue thou any greate care of such thinges ••s thou art vncertaine whether they shall∣••e or no? But let thy care and diligence be ••o prouyde for thy selfe, & to prepare for ••hat houre which thou art vearie sure will ••hortlie come. No man knoweth his end, 〈◊〉〈◊〉 therefore the wyse man sayth.* 1.178 As fishes ••e taken with the hooke, and birdes with ••he net, so shall synners be taken in the day of vengeance. VVhen a thing is neare at ••and and certayne to come, thou doest ac∣compt of yt, as of a thinge alreadie past, ••hat cause is there thē, but that thou shol∣••est so thinke of death also, which stādeth ••till readie at thy dore to lay hold on thee, And to prepare for yt, as for a thing rather present with thee, then farre of from thee!

If a kinge shold gyue thee his graunte of some greate citie or towne of his king∣dome, And shold but allowe thee one

houre to get thy conueyance thereof to 〈◊〉〈◊〉 assigned vnto thee: O with what dilig•••••••• woldest thou goe aboute, to get it drawe•• & written out fayre for the kinge to sign••▪ lest the tyme shold ouerpasse thee, and so thou sholdest loose so greate a grace a•• the kinges hande. No other busines shold let thee, nor occasion stay thee, but tha•• thou woldest onelie applie thy selfe to get the confirmation of thy graunt. But the heauenlie citie of Hierusalem, which the greate kinge of heauen hath promysed vs, is a farre greater, and better Citie, then all the Cities, and kingdomes of the world b•• besides. The glorie of this Citie and the eternall felicitie thereof, vnto the which wee labor to come, farre exceedeth all the principalities & empires of the whole worlde. This notable kingdome is that which God of his bountifull liberalitie doth graūt vnto thee. And this short space of this present lyfe, is the tyme, that is gy∣uen thee to deserue it in. The night of death draweth on,* 1.179 when no man shalbe able to worke.

No man hath one houre sure of his lyfe, the tyme whereof being so shorte, and the promyses of God beinge so large and liberall, howe happeneth it, that so many doe spend their dayes in idlenes and va∣nities, as thoughe they were sure to ly•••• an hundreth yeares, and that after this lyfe, there were no other to be looked for▪

If thou doest so toyle thy selfe here by

••osinge of so many nightes sleepes, forbea∣ringe thy meate & drinke so many meales, ••y forgoing of all thy other pleasures, and ••ll to make hast for the gayning of a tem∣porall commoditie, which els thou migh∣••est forgoe: why doest thou not (in this short space that is graunted thee to lyue) ••eaue all worldly busines and occupations, ••nd bestow all the whole tyme of thy lyfe, ••n gettinge that durable and euerlastinge ••yfe? Be not thou idle, nor lyue not lyke one that were blynde, neyther deceyue ••hou thy selfe with the vayne hope of to morow, which perhapes thou shalt neuer see

Those fyue foolish Virgins,* 1.180 that had tyme gyuen them to make prouision for them selues wold not, but did put of their ••are still vntil the tyme were past, wolde gladlie after haue had tyme, and earnestlie sought for it, but none wold be graunted them.

Put not any trust in the tyme that is to come. Thou hast not to take care for a ••onge lyfe, but for a good lyfe, neyther ought thy trauayll be to lyue many yeares but to bestowe well those yeares which thou doest lyue.

Saule reigned twentie yeares in Is∣raell,* 1.181 but the scripture in the accompte of the yeares of his reigne setteth downe but two: For God accompteth not the yeare•• that be euill spente, but those whiche be ••pente onelye in his seruice. Thy labor

had neede to be greater in taking payne to lyue well, then to lyue longe. Spend not thy tyme still in proposing and determy∣nyng with thy selfe to lyue well, but put thy determinations into practise, and see that thou lyuest well in deede.

There be many in hell, which defer∣ring still their pennance, were at the last ouertaken with death, and so their colde determynations with out executions were buried vp in the hoat fire of hell.

The houre of death is vncertayne, & the consideration thereof alone is sufficiēt to make thee lyue still in care, that thou be neuer taken vnprouyded.

It were madnes for thee to lyue i•• that state, in which thou woldest not that death shold fynde thee. And because that this may happen vnto thee at any houre, reason alone may teach thee to lyue well, for the doubte which thou hast of the vncertayne houre of thy death.

BECAVSE THAT EVERIE man sholde still be prepared, and that no man sholde take licence to sinne, our Lorde vvill not that the houre of our death sholde be knovven vnto vs. CHAP. 32.

THE dayes of mans lyfe be shorte,* 1.182 and God knoweth onely the number of the monthes: sayeth Iob. No∣thinge is more sure then death, nor any thing more vnsure then the houre of death. Thou knowest not at what houre of the watch our Lorde will call.

In concealing from vs the houre of death,* 1.183 God hath thereby taught vs that we sholde not presume of any long lyfe, but that we sholde in this short space of our tarying here, looke that euery houre shold be our laste. And in this, as in all other thinges beside, God hath dealte most mer∣cifully with vs, in keeping frō our know∣ledge the houre of death, to the intente that we sholde lyue with more puritie & cleannes of harte.

Such as we shall be found at the houre of death, for such shall we be iudged at the handes of almightie God: and since expe∣riēce

doth dayly teach vs, that we may dye in euerie moment, let vs lyue innocentlie, that wee may be founde in no arrerages at our counting day. And so much more feruent oughtest thou to be in thy doing of good deedes, as thou arte vncerteyne of the houre when thou shalt be called: & since the tyme when thou shalt dye is vn∣certeyne, thou oughtest allwayes to be rea∣die and prepared, for to receyue death. If there be many now which doe lyue in the offence of God, hauing the day of their death vncertayne, how many more wold there be much worse, yf they shold know certeinlie the end of their lyfe? They wold deferre their pennance, and commit many moe offences vpon that assurance.

If men doe lyue lewdelie now, being not sure to continue vntill to morow, in what sort wold they lyue, yf they might be sure to lyue here an hundreth yeres?

The ignorance of the last houre, ma∣keth many to absteyne from synne: And if some men doe happelie gyue them selues a little to the world, yet doe they not who∣lie addict them selues thereunto, for the feare that they haue of the sodayne co∣myng of death vpon them, whiche they wold not doe, yf they knew they shold lyue many yeares: for then it is most mani∣fest that they wold with more negligence, and forgetfulnes of God, gyue them selues vnto vice. And allthoughe that the vncer∣tentie of death doth not keepe a man all

together from synne, at the leastwyse, yet it maketh hym not to contynue therein, so longe as els he wolde.

If wicked men knew the houre of their death, they wolde be much worse then they be. Many dare not sinne, leste death sholde take them whylest they be doing it.

If a man might knowe surely the houre of his death, yet is it playne that he colde not knowe it, but vnder one of these two conditions, that is to say, eyther that he sholde dye very sodenly, or els haue some certayne tyme after appoynted and prefi∣xed him to dye in: and if he sholde knowe that he sholde dye sodenly, his pennance being vpon a sodayne, were lyke to be ve∣ry daungerous and doubtefull: and if on the other side, he sholde knowe his tyme to be lengthened for a longer space, then wolde he take more occasion to sinne, de∣ferring his pennance vntill the very laste day, both which wayes wolde be very daungerous and inconuenient for his sal∣uation.

An hastie pennance, and a vayne de∣ferring of pennance are both very hurtfull to a mans conscience: to deliuer thee from both these inconueniences, the proui∣dence of God hath so ordeyned, that the houre of thy death sholde not be made knowne vnto thee, but kept secret from the, and that thou sholdest allwayes stand in some awe of death, because thou shol∣dest

still seeke how to lyue a vertuous lyfe▪ thou arte much bound vnto God, that by keepinge secret from thee, the houre of thy death, hath gyuen thee thereby, a sin∣guler occasion to lyue well and to worke thyne owne saluation. And in that pointe sheweth be his mercie vearie much, that by keeping thee from the certeintie of death, doth gyue thee occasion daylie to conuert thee vnto hym, lest thou sholdest be taken vnprouided, for yf the day had bene set downe certayne vnto thee, thou woldest haue multiplied and increased thy sinnes vearie much? Also God wolde not that thou sholdest knowe the daye of thy death, because he wolde haue thee for to lyue for the profit and cōmoditie of other and not for thyne proper benefite one∣ly.

The common commoditie is to be preferred, before the priuate and particu∣ler. And yf thou knewest that thou shol∣dest die shortlie, thou woldest leaue many good workes to doe, whiche sholde re∣dounde to the benefite of others, and one∣ly occupying thy selfe about thyne owne proper commoditie, thou woldest haue care of none, but of thy selfe, and so who∣ly forget thy neighbours.

And yf agayne on the other syde: when a man is sicke, yf he sholde knowe surelie that that sickenes sholde not be his last sickenes, he wolde neyther confesse hym selfe, nor receyue any of the sacramentes,

neyther calle on God and his Sainctes, nor procure the prayers of his frendes, nor the common suffrages of the Church to be sayde for hym. All these good workes with many more wold he omit, yf he shold knowe for certentie, that he sholde then recouer and not die.

Many in their sickenes doe turne vnto God, thynkinge that they shall die, which they wolde not doe, yf they knewe surelie that they shold lyue. Further also did God prouyde, and most wyse••ie or∣deyne, that men sholde not knowe the end of their lyfe, both for humayne conuersa∣tion, and also for a quyet and peaceable trade of lyuing amongest men. For yf men did knowe that they sholde lyue many yeares, they wold seeke to reuenge thē of all their iniuries, and growe full of hatred and malice. And agayne yf they sholde knowe, that they shold quickelie die, they wolde goe vp and downe all heauie and discontented, and wolde in all company and cōuersation, be vearie vnpleasant and noysome to their neighbours, & those that must keepe them company and lyue with them. And so by both those meanes, they sholde disturbe the common peace and ci••ill conuersation of men.

All this hath God done for our p••o∣fit and commoditie, whome wee haue all∣wayes iust cause in all his doinges to prayse, to loue, and to serue for euer.

THERE IS NO OTHER ME∣decine so good against death, as the often meditation of death, for yt cau∣seth a man so to lyue, as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe. CHAP. 33.

ALTHOVGH thou doest lyue many yeares in ioy and glad∣nes,* 1.184 yet must thou haue al∣wayes in thy minde the darke day of death: sayeth the wyse man. Death wolde be vanqui∣shed as soone as he sholde come, if it were well thought on before it come.

No weapon will so well defend thee from death, as the very memorie of death it selfe: nothing shall so easely delyuer thee from death as the often meditating thereon. A wyse mans lyfe is the medita∣tion of death: he is vnworthie of comfort in his death, that in his lyfe was cleane forgetfull of death.

* 1.185Christ in his glorious transfiguration, tooke with him Moyses, who was deade, because that in our temporall glory we sholde haue alwayes death before our

eyes: death which we see to be so contra∣ry to lyfe, almightie God him selfe tooke as a meanes to gayne vs lyfe by.

Iesus Christ hath by his blessed death, so qualified and tempered death vnto vs, that it is nowe no longer death, but an in∣strument for vs to attayne euerlasting lyfe by, for by death wee doe gayne eternall lyfe. So as that which before his glorious death, was vearie death in deede, is nowe become lyfe to all good men, and to all wicked men it is a sure port of euerlasting death. It is the table of accompte, or the place of payment, where the true knighte, and the faythfull souldier is payed his wages, and the faint harted coward turned out of paye and discharged. Death doth gyue his hyre diuerslie, accordinge to the diuersitie of mens lyues. Seeke to be of the Number of those, which shalbe well re∣warded. Thou shalt not falle on the right hand of death, yf thou doest not forget death in thy lyfe tyme.

It is the cheefe poynt of philosophie, to be exercysed still in the contēplation of death. The father of the householde com∣maunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast,* 1.186 & that they shold watch at the endes and corners or angles of the high wayes, to bringe them vnto hym. And for asmuch as wee be all trauaylers and wanderers in this world, God wold that wee shold con∣sider well the ende of our waye which is

death. Carry allwayes before thynes eyes the consideration thereof, & doe not lyue in blyndnes.

The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet, they straight wayes fell to pennance. Behold how much good the memorie of death doth worke in man, when it made so sodayne, and so greate an alteration in those sinners hartes. If thou doest meditate well of death, temptation shall neuer ouercome thee. Beware that thou loue not so this lyfe, that thou doest thereby forget death, for then doest thou die most of all, when thou hast best good will, and most desire to lyue.

The memory of death keepeth a man from beinge to high mynded in prosperi∣tie. It is a good thinge to be readie to wel∣come death before he come, and to expect with good will the tyme that is to folowe after death.

If thou doest see others die before thee, thou mayest well knowe that thou art walking that same way, althoughe for the present tyme thou thinkest thy selfe to stand still and moue not.

VVhen two shippes meete vpon the Sea together, they that be in the one shippe doe thinke, that they whiche be in the other, doe sayle exceedinge fast, and that them selues goe but fayre and softelie, or rather stand still, although in trueth they sayle as fast as the others doe which they

see passe by them. So many which doe see others die daylie before their face, doe thinke that them selues be immortall, and that they doe stand stocke still, whilest others doe goe on a pace towards death.

If death doe come vpon a sodayne, and doe carrye anye man awaye with hym, neuer say that he playeth the traytor with hym, since that he hath longe agoe proclaymed hym selfe for an open enemye to vs all. And it is a playne token that he neuer meaneth to make a perfect peace, that euerie day is killinge some one or other. So that yf he doe take thee vnpro∣uided, the fault must needes be thyne, seeing he threateneth thee daylie, and thou wilt neuer beware. Thou must still looke for hym, and thinke of hym, as of one that were present with thee, and so shall he neuer catche thee like a traytor by treason. If thou considerest well of death, thou wilt lyue with some feare in thy lyfe.

They which goe throughe the fieldes when they be couered with snowe, their eyes doe so dasell, that they can skant see any thing when they be entred into their house, and therefore were it greate perill for them to come into any place where daunger were: Euen so the glisteringe brightnes of this worldlie prosperitie, doth so dymme the eyes of worldlie men that haue passed through it, that when they once enter into the nexte lyfe, through the

passage of death, they can see nothing, but blindly runne into the pit of perdition. Into such confusion doe these worldlings runne, through their ouermuch deligh∣ting in worldly pleasures, and the little consideration of their owne estates and conditions: and no maruayle is it that they doe then feele pouertie, which lyued be∣fore in welth ouer wantonly, and that they doe taste of sorowe after they be deade, which in their lyfe, tooke all their fill of pleasure and worldly vanitie.

It is but meete, that he which in his lyfe forgetteth him selfe, sholde when he dyeth forget God also: at that tyme the worldly man can haue no full sighte of his owne saluation, by reason of the glistering lighte of this false deceyuable worlde which doth so dimme his eyes.

The remedy that such a one hath, is first to sit without at the dore of his house, and there looke well about him, and settle firmelie his eye sight agayne. And when he hath shaken of the dymnes of his sight, whiche the earnest beholdinge of those shyning visible thinges did dasell his eyes withall, then may he safelie enter into his house, & neuer indaunger him selfe at all. After this manner in this lyfe, must thou behold death considering what the glorie of this worlde is worth, and the vayne ho∣nors and riches thereof.

* 1.187Elias stode at the dore of his little ca∣bine, where he did still meditate and con∣template

vpon celestiall thinges. And here in the contemplation of death shalt thou see like an other Elias, how the furie of gods wrath doth consume all these world∣lie thinges, and bringeth them to an end. And here shalt thou further see allso as Elias did, how that God is not in the fla∣mynge fire of these disordinate desires of the world, neyther in the honors, nor the statelie dignities thereof. The fire and the wynde allso passed away a pace before Elias, and so doe all worldlie honors, pleasure, and prosperitie passe away in hast, and doe neuer stay.

Thinke earnestlie on death, and con∣sider the vanities of this lyfe, that by, the despisinge of this short and decey∣uable lyfe, thou mayest get the eternall and true happie lyfe.

HOVV GOD SENDETH tribulation vnto man, to conquer pryde in hym, vvhich is the begynnynge and roote of all his miserie, and doth accom∣pany hym that is subiect, vnto it i•• 〈◊〉〈◊〉 his actions and thoughtes. CHAP. 34.

ALL that is in the wor•••• (sayth Saincte Iohn) eyth•••• it is the desire or longing 〈◊〉〈◊〉 the eies,* 1.188 or the concupiscē•••• of the flesh, or pride of lyf••▪ These be the three square battailes wi•••• the which the world doth fight against v••▪ These be the three armyes that the Chal∣deans made for the ouerthrowing of ho••y Iob. VVith honors, riches, and with plea••sures, doth the worlde assaulte all thos•• which are borne to be souldiers in th•• fielde of this lyfe: but pride amongest th•• reste doth rush in with most violence an•• indaunger most the soule of man.* 1.189 For th•• roote of all euil is pride, saith the wise ma••▪

If thou wilt gyue thy selfe vnto God flie from the pride of the harte,* 1.190 for Go•• resisteth the prowde harted, and vnto th•• humble doth he gyue his grace. Th•• waters of gods grace, doe passe away fro••

••he mountaynes of the vayne and highe mynded people▪ and doth runne into the valleys of them that be humble and meeke spirited.

Doe but consider who thou art, and ••hou shalt see how little cause thou hast to ••e proude. Thou shalt finde thy concep∣••ion to be synne, thy birth miserie, thy ••yfe payne, and thy death anguysh and tor∣••ent.

Almightie God to tame and subdue ••y pride withall hath so ordeyned, that ••••ou sholdest be vexed here in this lyfe, ••ith the most vyle and simple creatures of ••is making, such as he sent to plague the ••giptians withall, as gnattes, and frogges, ••••d other small vermyne, to the end that ••••ou mightest knowe how much without 〈◊〉〈◊〉 reason thou arte proude, when thou art ••biect to the molestation and offence of 〈◊〉〈◊〉 small and simple thinges.

Doe not thou proudelie esteeme, and ••ake accompte of thy vertues, by compa∣••••ng and conferring them with the defects 〈◊〉〈◊〉 faultes of other men, but humblie looke ••••on thyne owne defectes, and consider ••ithall the vertues of thy neighbours. If ••••ou doest lay thyne owne faultes before ••••yne eyes, and the vertues of thy neigh∣••••urs withall, thou shalt happelie fynde ••y selfe to be a synner, & thy neighbour Saincte.* 1.191 Be not like vnto the proude ••aris••y, that reckened vp his owne ver∣••es, and the Publicans faultes? Tell rather

thyne owne faultes, & let other men ha•• the care to tell of thy vertues.

Be not proude nor highe mynded▪ lest thou doe falle into the most rigorou•• punnyshement of God for the same.* 1.192 Mo•••• is waxen proude (sayth God). Thou hast not in thee, whereof to be proude, but rather deseruest shame and confusion▪ Looke a little into thy selfe, and beholde within thee what thou art. Thou arte•• vyle woorme of the earth, and a de•••••• full of filth and abhomination. Remember that thou art but earth, & shalt turne into Ashes.* 1.193 Moyses threw vp ashes into the ayre, and ther folowed after it a grea•••• plague amongest the Egiptians. And y•• thou being but ashes, doest lifte vp and extol thy selfe by pride, thou shalt be pu••••nished also as they were. Because that Na••buchodonoser did aduaunce hym selfe by pride, he was depriued of his kingdome.

Thou canst not by any faulte so much resemble the deuill, as by pride. The de••uill hath a particuler domynion ouer th•• proude man, accordinge to the sayinge o•• Iob.* 1.194 There is he prince ouer the childre•• of pride. To cure this greate sinne of prid•• God hym selfe came humblie hether 〈◊〉〈◊〉 the earth.

* 1.195Pride is the begynninge of eueri•• sinne. All other sinnes doe seperate 〈◊〉〈◊〉 from God, by certaine meanes, as pleasure profit, or commoditie. But the curse•• proude man is so shameles and impude••••

••••at he euen face to face refuseth God, and ••eparteth away from him. Other vices doe ••ot shew them selues at all tymes, for at ••any tymes they whiche haue them, be ••ithout the disordinate thurst of their ••esires. The sensuall man is some tymes ••ee from his passions, and the glutton ••hen his bellie is full desireth no more ••eate, but pride shewethe it selfe in the ••roude man in all thinges that he doeth. ••Vhen he speaketh, worketh, appareleth, ••uyldeth, eateth, or sleepeth, he is alwayes ••roude still. He sheweth his pride in his ••••mptuous tables whereat he sitteth: In ••is costlie beddes wherein he lyeth, in his ••••rmentes wherewith he appareleth. No ••••ce is so apparante as pride. It is a con∣••••nuall ague that lasteth still, and foloweth •• man often, yea euen when he is deade. ••Vhereof are witnesses the proude state∣••••e monumentes and toumbes, which they ••••use to be set vp and erected for them, ••••ter they be layed in their graues.

Sometyme for the auoyding of pride, ••••od permitteth a man to falle into other ••••nnes, so as that maketh cleare proofe, ••••at it is of all other sinnes the vearie ••••eatest, for great sinnes be neuer suffred, ••ut onelie for the auoyding of other that ••••e greater.* 1.196 Pride and arrogancie of harte ••••e allwayes most detestable before God.

The proude man,) sayth Iob) stretched ••ut his hand agaynst God, and labored ••gainst the almightie. And it is written in

the prouerbes of Salomon: That amonge•••• proude men there is alwayes stryfe an•• contention. VVith other sinners there i•• some conuersation to be had, but with the proud mā,* 1.197 there is none at all, for he loueth to be singuler, and will be alwayes conten∣tious, and may abide no company but him selfe. The Prophet Samuell sayde vnto Saul. VVhen thou wast little in thine owne sight,* 1.198 thou wast cheefe amongest all the tribes of Israell. Pride is the roote of all vice, and the destruction of all vertue.

The trees that be planted vpon high•• places, be soonest blowen downe with the wynde. Loue well to be little, and esteeme of humilitie, for therein shalt thou finde most safetie.

OVR GREAT AND MIGHTIE God, doth loue humilitie in man, and therefore in all ages the humble be most aduaunsed, and the more that one doth humble hym selfe, the more nighe doth he dravve to God. CHAP. 35.

HE that humbleth hym selfe shall be exalted:* 1.199 (sayth God) Flye from the cursed vice of pride, vnto which the world doth inuyte thee, and take ••umilitie for thy refuge: as much as pride ••s hatefull to God, so much is humilitie ••cceptable vnto him: This is the sweete ••pouse of Iesus Christ, so dearely beloued of him, that he neuer suffred it to departe from him: he came into the world with it,* 1.200 he lyued in the world with it, and he cari∣ed it with him vp to the crosse, and dyed with it. He that will goe in at a lowe dore, had neede to stoupe and bowe downe him selfe: if thou doest not humble thy selfe, thou shalte neuer enter into heauen.

He that humbleth not him selfe lyke vnto a little childe,* 1.201 shall not enter into heauen. Learne of me that am humble of harte, sayeth our Sauiour:* 1.202 Many are hum∣ble

in their vnderstandinge, but fewe 〈◊〉〈◊〉 humble in their will.

Many doe knowe them selues to be fraile sinners, but there are few that wold•• be so accompted. But be thou humble of will, and be contented to be as sclenderly accōpted of by other men, as thou know∣est well thy selfe to be worthie: and thi•• is to be humble of harte.

* 1.203Iesus Christ our blessed redeemer, di•• shew him selfe in the glory of his transfi∣guratiō, but onely vnto three of his disci∣ples, but the shame of his reprochefull death he made open to all the worlde, dy∣ing vpon a crosse publiquely, in the gre•• citie of Hierusalem in the tyme of the so∣lemne feaste of Easter. Moste men wold•• haue their vertues knowen to all men, but no man wolde haue his faultes and defect•• made knowen to any man.

Our Sauiour did vse moste of all to preach of humilitie, because he wold haue that lesson to be perfectly learned of 〈◊〉〈◊〉 all: that blessed doctrine of humilitie 〈◊〉〈◊〉 often repeted and pronounced to the people as a most fruitfull thing, and grea•••• fauor doth our Lorde shew alwayes vnto those that be humble.* 1.204 The Centurion say∣ing that he was not worthie to haue Christ enter into his house; was preferred before all the Iewes. S. Paule that sayd he was not worthy to be called the Apostle of Gl•••••••••• was the cheefe preacher of the Gospell amongest all the Apostles.* 1.205 S. Peter 〈◊〉〈◊〉

••ought not hym selfe worthie to tarrie ••••th Christ, was appointed by hym to be ••ead of his Church.* 1.206 S. Iohn Baptist that ••as so full of humilitie that he thought ••••m selfe vnworthie to loose the lachet 〈◊〉〈◊〉 Christes shoe was made the frend of ••••e spouse, and he that thought not hym ••••lfe worthie to vnloose the shoes of our ••••uiour,* 1.207 layed after his handes on his ••ead, when he was baptized in the ryuer 〈◊〉〈◊〉 Iordan.

God did allwayes from the begynning 〈◊〉〈◊〉 the worlde, choose out for hym selfe,* 1.208 ••••e least and the simplest in shew. Of the ••••st two brothers that were borne in the ••orlde Cayne, and Abell,* 1.209 he chose Abell ••••at was the yonger. Of the children of ••braham he chose Isaack, that was yonger ••••en Ismaell. Of the children of Isaacke, 〈◊〉〈◊〉 chose Iacob, that was the yonger bro∣••••er.* 1.210 And of the twelue sonnes of Ia∣••••b, he chose Ioseph, one of the yongest 〈◊〉〈◊〉 make hym prince and ruler of all Egipt. ••mongest the sonnes of Isay, he chose ••auid,* 1.211 that was the yongest and the least ••teemed of them all, and made hym both kinge and a Prophet. He made Saul kinge ••f Israell beinge of the least tribe, and the ••••eanest familie of all the Iewes.

And when this greate louer of humi∣••••tie came hym selfe into the worlde, he ••hose for his companions none of the ••reatest and mightiest princes, but the ••oore and simple fishers.* 1.212

Amongest all his vnreasonable c••••••••tures, he hath planted in the vearie ••••••••nest, and in the least of them all, as 〈◊〉〈◊〉 Antes, and the Bees, such knowledg as c••••••seth admiration in man to behold in th••••▪ And in the creation of the world, of ••••••teria prima, or the first mater (as the Ph••••losophers doe terme it,) which is of lea•••• accōpt, and most vyle of all, hath he ma•••• all thinges. And amongest all his wor•••• wrought for vs here on the earth, in 〈◊〉〈◊〉 one of them did his humilitie more gl••••riouslie appeare, then in his blessed dea•••• and passion. VVho humbled hym se•••• with all obedience to the death of 〈◊〉〈◊〉 crose as the Apostle sayth.

* 1.213So greate a frend did our Lord alway•••• shew hym selfe vnto the simple and mea•••• people, that calling a little childe vnto hi•• he saide,* 1.214 Let these little ones come vn•••• mee, for vnto these perteyneth the king••••dome of heauen. And afterward blamyng and fynding fault with the pride of Ca••pernahum, as a thing that so much offēde•• hym, he gaue his curse vnto it saying••▪ VVo be vnto thee,* 1.215 O thou citie of Cape••••nahum, that doest exalt thy selfe vp vn•••• the heauens, thou shalt discend dow•• vnto the bottome of hell.

The glorie of the proude man, do•••• soone turne to confusion, and as pride 〈◊〉〈◊〉 hatefull to God and man, so is humili•••••• gratious vnto all folkes. As ashes do•• keepe and preserue the fire, so doth hu••••••••••tie

preserue the grace of the holie ••••ost.

Abraham saide vnto God, shall I speake ••••to my Lorde beinge but dust and ashes?* 1.216 ••he deeper that the well is the sweeter is ••••e water thereof, and the more humble ••••at thou art, the more art thou beloued of ••od. Esteeme not of high estates and dig∣••••ties in the worlde, for all these shall ••••ortlie come vnto an end. There be no ••states so greate amongest men, but that ••••en are able to ouerthrow them agayne. ••nd all that man setteth vp, and by labor ••ringeth to passe, doth quickelie passe ••way agayne, and cometh to an end. Con∣••••der but the end that prowde men doe ••ome vnto, and thou wilt haue a greate de∣••••re to be humble.

VVhen corne is cut in the field, all ••yeth a lyke on the grounde together and ••o mā can discerne which were the highest ••ares, althoughe that in the growinge, one ••••are did much ouergrowe another: so like∣wyse in the field of this world althoughe ••hat some be higher then other, and that 〈◊〉〈◊〉 few doe exceede the residue, in learning, ••onors, welth, and worldlie dignities, yet when death cometh with is hooke, and cutteth vs all downe, and bereueth vs of our lyues, then shall wee be all equall, and no difference made betweene one and another of vs.

If thou openest their graues and loo∣kest in them, thou shalte not be able to dis∣cerne

who was the rich man, or who 〈◊〉〈◊〉 poore man, who was in honor, & who wa•• in none, no difference shalt thou finde th•••• betwixt a king and a sheepeheard▪ neyth•••• shalte thou knowe who were honora•••••• and much esteemed, and who were disho∣norable and little regarded.

And then (if all the greatnes and ho∣nors of this worlde doe come to nothing in the ende, but that all estates and condi∣tions 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 opi∣nion of thy selfe, and thou shalt finde fauor at Gods hande, desire to be lowe and little in the world, that thou mayest be exal∣ted 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 man∣kinde, then couetousnes. The coue∣tous man being cruell to all sorts of per∣sons, 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:* 1.217 (sayeth the Apostle.) This is the second battayle with which the worlde doth as∣saulte vs, and set vpon vs, ••hich thou oughtest to encounter and to ••esist with remembring thy selfe that thou ••••mest into this worlde naked, and that all ••••ese temporall riches be but the mucke ••f the earth, and that they must be all lefte ••ere in this world behind thee, when thou ••••est out of it.

Amongest all vyces there is none so ••••ll of inhumanitie and crueltie as coue∣••••usnes is. The couetous man hath no cha∣••••tie in him, he neyther knoweth father ••or mother, nor brother nor sister, and his

nearest kinne be all as they were straūge•••• to him. Ecclesiasticus sayeth: He that 〈◊〉〈◊〉 euill to him selfe,* 1.218 vnto whom will he 〈◊〉〈◊〉 good.

No good can be looked for at the c••••uetous mans hande, because he is cr•••••• vnto him selfe, he is good to none, 〈◊〉〈◊〉 worste to him selfe: he neuer doth g•••••• vntill he dyeth. He that 〈◊〉〈◊〉 couetous 〈◊〉〈◊〉 sparing of his goodes, is of his honor 〈◊〉〈◊〉 credite ouer lauish and prodigall: and 〈◊〉〈◊〉 that maketh the straytest accompte of 〈◊〉〈◊〉 money, of truth yet maketh he a right ••••••••der reckening. No sinne ought so much 〈◊〉〈◊〉 be hated, as that cursed vyce of couetous∣nes, which causeth that he which is cre••••ted for to loue and honor God, maketh 〈◊〉〈◊〉 selfe seruante and bondslaue to the 〈◊〉〈◊〉 riches and mucke of the earth.

* 1.219Ecclesiasticus sayeth: There is not 〈◊〉〈◊〉 worse thing then the couetous man is, ••••••••ther in the earth, in heauen, nor in 〈◊〉〈◊〉 Other sinnes although that they be the••••selues vearie nought yet they be in so•••• sorte and degree profitable vnto other But the couetous man is hurtefull and v••••profitable to the common welthe, for 〈◊〉〈◊〉 hourding and keeping vp still all that 〈◊〉〈◊〉 getteth he causeth a dearth and scars•••••• of thinges.

None is so poore as he which is c••••uetous, he is cause of his owne miserie, 〈◊〉〈◊〉 greater pouertie or miserie there can•••••• be, then to haue nothing. Vnto the co••••••••••us

man all thinges be wanting, he wan∣••eth as well that whiche he hath, as that ••hich he hath not. He can not possesse ••hat which he hath not, and of that which ••e hath he is not maister but seruante. ••nto pouerty a few things doe suffice, but ••ouetousnes can not with any thing be sa∣••isfied. The greedines of riches, is a disho∣••orable honor. Other worldlye men, ••lthoughe they enioy not the nexte world ••et doe they enioye this world, which is ••resent: But the couetous man, neyther en∣••oyeth this world, nor the next. So as amō∣gest all worldlie folke he is the most mise∣••able, and vnhappie. He that putteth his ••rust in his money, hath his mynde voyde of all wisdome. It is a greater honor, (thē to wynne a kingdome,) to conquer a mans owne vnordynate desires. The couetous man hath a greate cōquest to make in sub∣duing his vnsatiable loue of money.

The Deuill when God asked of hym whence he came, made aunswere,* 1.220 that he had gone rounde aboute the earth. So doe all couetous mē, 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 kynnes∣folke 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 be∣fore 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 his owne desires and shall burne after in the fierie flame of hell.

* 1.221The couetous rich man that was bu∣ried in hel, desired but one droppe of wa∣ter to coole 〈◊〉〈◊〉 thirst withall, as thoughe that one drop of water, had bene able to quench all that hoat fire. The true signifi∣cation whereof is, that all the riches in the world, be but as it were one drop of wa∣ter in comparison of that greate greedie desire that the couetous man doth burne withall. For althoughe he get that which he desireth yet is his burning desire there∣by nothing quenched or abated at all.

* 1.222Euerie thing that is heauie doth na∣turallie incline and drawe to his Centre. Nothinge doth so chardge and burthen the harte, as doth that fowle sinne of co∣uetousnes. They discended into hell like heauy stones, sayth the scripture of Pharao

••nd his company: Onelie couetousnes ••mongest all other vices is fresh in a mans ••lde age. If thou doest lye vpon the earth ••ith thy brest, and drinke of the runninge ••aters of these worldlie riches, thou ••halt be discharged from the seruice of God.* 1.223 As Gedeon for the same cause dis∣charged those out of his seruice, that went ••o fight against the Madianites.

This greedie thurste deceyueth many 〈◊〉〈◊〉 man. Acham was stoned to death for it.* 1.224 G••esie was stricken with leprosie. Iudas was hanged:* 1.225 Ananias and Saphira died so∣daynly: and all this was through their co∣uetousnes: beware thou therefore of it. He is rather to be compted a valiant man,* 1.226 that conquereth his desires, then he that ouercometh his enemies.

If thou doest heape and set riches to∣gether, thou makest a heape of wood,* 1.227 with which thy selfe shall be set a fire, like as the phenix is. If the phisition forbid the sicke man to eate of that which he moste earnestly desireth, he wil be conten∣ted to forbeare the same for his healthes sake, although he can not certeynly tell that he shall recouer his health thereby or no: why wilte not thou then gyue credite vnto almightie God, which biddeth thee to beware of couetousnes.

God like a good phisition prescribed a dyet vnto our father Adam,* 1.228 but because he wolde not obserue it, nor obey him, he loste much good, and fell into much euill:

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Obey God who hath care to saue thee, and warneth thee to flye away from coue∣tousnes.

HE THAT VVILL BE LIBE∣rall vnto our Lord Iesus Christ, in the person of his poore people, shall al∣vvayes abounde, & no necessarie thing shalbe vvanting vnto hym in this lyfe, and in the next lyfe he shall fynde, that he hath chaunged his noughtie money for good. CHAP. 37.

GEVE and you shall haue gy∣uen vnto you agayne:* 1.229 sayeth our Lord. Christ compareth riches vnto thornes, which when they be layed vpon a mans bare hande they will not hurte him, but if he shut his hande to∣gether, they will hurt him and draw blood of him, and the faster that his hand is shut, so much more is the harme that he shall take thereby. Riches being in the open hande of the liberall man neuer doth any harme, but contrarywise, being in the hand of him that shutteth his fiste, and will neuer open it to the poore and needie, it doth

much hurte. Happie is he of whom that may be sayed which the scripture repor∣teth: He opened his hande to the needie, and to the poore he did not shut his fiste

In gyuing to the poore,* 1.230 thou doest exchaūge thy bad money for good: If thou doest cut that away from thee, which thou hast more then may suffice thee, thou shalt grow and increase in vertue, lyke vnto the tree that hath his superfluous bowes and sciences cut away.

He shall neuer wante, that gyueth his goodes for Gods sake,* 1.231 no more then the meale, and the oyle, were wantinge to the poore wydow that gaue Elias to eate at his neede, and releeued him when he was al∣most deade for hunger. Many doe say, if I mighte finde such a one as Elias was, I colde willingly bestowe myne almes vpon him: but such men doe much deceyue them selues, for since they will not gyue vnto Elias maister, much lesse wi••l they gyue vnto Elias, for he that gyueth vnto the poore, doth gyue vnto Iesus Christ, who sayeth him selfe: That which you haue done vnto the leaste of them that haue beleeued in me,* 1.232 you haue done vnto me also. And if thou wilte gyue no succor vnto Elias maister, how wilte thou gyue it vnto Elias.

Happie is he that hath consideration vpon the poore and needy,* 1.233 for our Lorde shall deliuer him in the day of daunger. In the day of iudgement thou shalte be ex∣amined

of thy workes of mercy.

The poore man God hath prouided to be the medicine of the riche man: but the couetous man will none of that medi∣cine to cure his woundes withall. Many doe spende their goodes and their welth in making of fayre houses, in buying of rich tapestrie and Arras clothes, and pro∣uyding them of goodly braue horses for ostentation sake, and by this meanes doe they thinke to get them selues fame and renowme. But they are much deceyued therein, for if they desire to be magnified and extolled, men are more likely to spread their fame and glory abrode, then walles hanginges, or vnreasonable beastes whiche haue no tongues to speake withall. That which thou spendest in setting out of vn∣reasonable creatures, for to be commēded therefore amongest men, gyue it away to the poore, and thou shalt be both praysed therefore, and loued also: For horses and houses can not set forth thy prayse, but poore men may well extol thy name. Be thou liberall and thou shalt be gratious to God, and acceptable amongest men.

The liberall man hath many frendes, and althoughe there be some whiche be vnthākefull, yet he that gyueth vnto many must needes haue many frendes? The co∣uetous man is hated of all men, The poore men doe curse hym, and his owne adhe∣rents doe desire his death. And yf he haue any other vyce ioyned vnto his couetous∣nes,

O how much is he maligned and spo∣ke•• 〈…〉〈…〉 all men? But yf the liberall man be in any blame euerie man wil be glad to couer his faulte, and to reprehend th•••• that do•• fynde fault with hym.

The liberall man doth stand in a noble state and cōdition. And many good turnes doth he receyue, that is contented hym selfe to doe many. He may well be called a happie man on the earth▪ And a much happier thing it is to gyue, then to take. It is so much better to gyue, thē to be gyuen vnto, as it is better to loue, thē to be loued. To loue is an action and power of the mynde, whence all vertue floweth, but to be loued is no action not cōmendation of the partie that is beloued. For it happe∣neth often, that many be beloued whiche deserue it not. God geueth vnto all folke, and receyueth agayne of none, and there∣fore he that geueth is most like vnto god. The sonne is the most excellent of all the o••••••r planet••es, because it geueth light to all 〈…〉〈…〉▪

He that gyueth, is liberall, pitifull, a••d iust▪ and as the couetous man is vyle and niggi••h, so contrarywyse, is the liberall man noble and generous.

Riches to a wyse man is a burthen and a bondage, and to a foole it is a reproch & a 〈◊〉〈◊〉: & although that prodigalitie be a ••yce, y•••• couetousnes is a worse vyce: for the prodigall man doth good to many, but ••he couetous person doth good to none.

THE GREATEST MISERIES and calamities that the vvorld hath euer receyued, hath bene caused by the abhominable vice of lecherie & fleshe∣lie lustes, from vvhich vvhosoeuer desi∣reth to be kept free, and cleane, must flie all occasions of striuinge therevvithall. CHAP. 38.

DOE not you know, (sayth the Apostle) that your bo∣dies be the temples of the holie ghost?* 1.234 VVho soeuer doth violate this tēple, 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,* 1.235 he sent downe fire from heauen, and consumed therwith fyue cities: for this sinne was He∣mor sodaynlie slayne. The citie of Sichem was brought to desolatiō, the whole tribe

of ••••••i••myn, was almost all rooted out.

It procured the death of Amon, And it caused Salomon to cōmyt Idolatrie.* 1.236 It was the ••ause of the death of Sarais husbands, and made Sampson blinde. It did great d••mage and harme to kinge Dauid, and it was the ouerthrow of the olde iudges that accused Susanna, By reasō of that, also did God slaye in one day three and twentie thousād 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 com∣fort of the holie Ghost will light vpō thee. Haue alwayes in thy memory death,* 1.237 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 se∣cond: 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 de∣light in wicked imaginations.

Of this synne spake the Apostle when he saide,* 1.238 that they which did such thinges, sholde not enter into the kingdome of God. The synne of the flesh is a fire infer∣nall, and the maynteiner thereof is the synne of glotony. The flame thereof is fil∣thines, the Ashes is vncleanes. The smoke is infamy, the end torment. It is the de∣struction 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 thē selues to be verie desperate wretches. If thou wilt conquer this synne thou must flie away from it, as the Apo∣stle doth gyue thee councell.* 1.239 This victorie is gotten rather by flying, then fightinge.

And yf thou wilt haue the fire to aba••e, thou must take away the wood from it, that is the delicate fare wherewith thou hast fostered and fed thy selfe ouer much. For it will be an easie matter for thee to be chaste, if thou wilt lyue with a meane diet, and keepe thy selfe occupied in good ex∣ercyses. 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 e∣uill 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, be∣cause 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 pre∣seruing of their chastitie: they will be ho∣nest 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 occasiōs 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 hahita∣tion for the holie ghost to dwell in. Hap∣pie 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. Reuol∣uing these thinges well in thy minde, thou wilte be moued to serue God in all clean∣nes, 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.

* 1.240INTO a malignant mynde, there shal no wisdome enter, neither shal it dwell in a bo∣dy that is subiect vnto sinne: sayeth the wyse man. Before that God wold declare vnto Ezechiell the Prophet,* 1.241 what he had in his behalfe to shew vnto the childrē of Amō,

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 knowē 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,* 1.242 he reueled vnto hym also the whole state of the church militant. By this singuler pre∣rogatiue of their chastity, they were more purified, & had the more exquisite know∣ledge 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,* 1.243 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,* 1.244 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 reasō of Eua her ouer ear∣nest 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,* 1.245 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 vigi∣lāt & carefull in the keeping of thy senses: The scripture sayth, myne eye hath taken away my soule. This caused the death of Holofernes.* 1.246

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, chasti∣tie 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 amōge the lillies, because that he taketh delight in the cleannes and brightnes of chastitie. Euery thing delighteth in his like. The pu∣ritie that is in a reasonable creature, is most acceptable to God, wherein as in a thing most conformable to his owne na∣ture, his pleasure is cheefelie to rest.

* 1.247It is written. No vnclene thinge shall enter into the heauenlie citie. The spiri∣tuall

bewtie of our soule is principallie attributed vnto chastitie, because it ma∣keth a consonance, and a proportionable agreement betwixt the soule and the bo∣die, by subduinge the flesh vnto the soule.

The wyse man sayth,* 1.248 O how bewti∣full is the chaste generatiō with cleannes, The memory thereof is immortall, and it is well knowen both to God and man.* 1.249 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 daun∣ger, being among pleasures and delightes: Chastitie dyeth without it be maynteyned by fastinge and temperance: And beinge vpholden by these two, it lyueth and reig∣neth 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 & conuersatiō 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,* 1.250 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 af••er receyue the revvarde of eternall lyfe. CHAP. 40.

* 1.251THEY set nothinge by the lande that most was to be desired: saide the pro∣phet 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 de∣pryue 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 con∣uersation 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 cō∣templation of God, and deuoute praying, doe seeme vnpleasant: And all the bitter & vnsauorie pleasures of this world doe onlie seeme sweete & pleasant vnto them.

The taste of gods loue is so delicate & sweete, that they onlie may taste thereof, that haue no taste in any of the vaine plea∣sures 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 conso∣lations. And the lesse that thou doest con∣uerse with the world so much shalt thou enioye the more of gods loue.

If they which doe contemne the va∣nity 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 esti∣mation.

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: hap∣pie is that soule that is fed onely with the loue of God, and is norished with the odor of his holy vertues.

Happie is he whose determination is fully set to get the inuisible thinges, and to despise these visible thinges. It is most cleare that such a one, is both a good and a wise man, for he buyeth for small things, thinges without measure, and for thinges transitorie, thinges that be euerlasting: and for vyle thinges and of no price, thinges that be of infinite value: he buyeth fayre thinges for soule, pleasante thinges, for thinges most miserable, sweete thinges for bitter, and that which is most of all, he bu••∣eth

all thinges for nothing. If thou wilt, come vnto him, thou must loue him alone for thou canst not loue him perfectly as thou oughtest to doe, if thou doest loue anything beside him or with him.

Let not the apparance of these cor∣ruptible thinges deceyue thee: let not the vanitie of these honors, nor the pleasures of this presente lyfe blinde thyne vnder∣standinge: In despysing of the vanitie of this worlde, thou shalte winne the loue of God. Consider how little God doth com∣maunde thee, and how much he doth pro∣myse thee. Resigne vp the vyle thinges of this world, that thou mayest get the most pretious pearle of infinite value, which is the lyfe euerlasting, for this present lyfe is in effect but a moment in comparison of that perpetuall lyfe which is to come. De∣spise this short and corruptible lyfe, that ••hou mayest wynne the eternall and hap∣pie lyfe.

He were to be accompted but for a foole, that hauing goodlie Pallaces, & faire cities of his owne, wold goe dwell in a sta∣••le: Such is this miserable world in respect of the celestiall citie. Make then but little accompte of that which appeareth some∣what▪ and is in deede little or no••hing at all. And looke vnto our Lorde, who is he that doth inuite thee with his holy loue, & doth set open vnto thee the gates of hea∣uen. Cut away the roote of euill thoughtes which the deuill and the world haue plan∣ted

in thy fantasie.

Enforce thy spirite to despise the•••• corruptible and transitorie thinges, and to lo••••e the durable and eternall thinges for the which thou wast made, To the in∣tent that thou mayest lyue here in this lyfe, ••s in the w••y, and in the next thou mayest reigne as in thy proper Coun∣trye. Amen.

The end of the second booke.

Notes

• * 1.1

  1 Io. 1.
• * 1.2

  Colo. 2.
• * 1.3

  Mat. 4.
• * 1.4

  Exo 3. Leu. 1.
• * 1.5

  Phi. 4.
• * 1.6

  Gene. 30.
• * 1.7

  Gen. 39.
• * 1.8

  Eccl. 19.
• * 1.9

  2. Reg. 3.
• * 1.10

  3. Re. 22.
• * 1.11

  1. Reg. 21.
• * 1.12

  Iud. 4.
• * 1.13

  Esa. 4.
• * 1.14

  3. Reg. 13.
• * 1.15

  Apo. 17.
• * 1.16

  Eccl. 26.
• * 1.17

  Gene. 29
• * 1.18

  Num. 22.
• * 1.19

  Iob. 2.
• * 1.20

  Psal. 9.
• * 1.21

  Psal. 111.
• * 1.22

  Mat. 1.
• * 1.23

  Exo. 17.
• * 1.24

  Iob. 13.
• * 1.25

  Psal. 1.
• * 1.26

  Prou. 10.
• * 1.27

  Eccl. 49.
• * 1.28

  2▪ Re. 1.
• * 1.29

  Psal. 91.
• * 1.30

  1. Re. 25.
• * 1.31

  Eccl. 43.
• * 1.32

  Io. 16.
• * 1.33

  Esa 57.
• * 1.34

  Dan. 7.
• * 1.35

  3. Re. 19.
• * 1.36

  Gene. 18.
• * 1.37

  Exo. 14.
• * 1.38

  ••. Re. 19.
• * 1.39

  Ier. 1••.
• * 1.40

  1. Re. 26.
• * 1.41

  2. Re. 4.
• * 1.42

  H••er. 16.
• * 1.43

  Iu. 16:
• * 1.44

  Psal. 11.
• * 1.45

  Sap. 10. Prou. ••9.
• * 1.46

  Sap. 5.
• * 1.47

  Gen▪ 31.
• * 1.48

  Num. 1.
• * 1.49

  Iud. 16.
• * 1.50

  Mat. 11.
• * 1.51

  Apo. 24.
• * 1.52

  Ose. 2.
• * 1.53

  Luc. 8.
• * 1.54

  Mat. 11.
• * 1.55

  3. Re. 22.
• * 1.56

  Psa. 127.
• * 1.57

  Mat. 11.
• * 1.58

  Psal. 76.
• * 1.59

  Luc. 7.
• * 1.60

  Mat. 27.
• * 1.61

  Gene. 1.
• * 1.62

  Psa. 114.
• * 1.63

  Gene. 8.
• * 1.64

  Psa. 104.
• * 1.65

  1▪ Cor. 7.
• * 1.66

  Iob. 20.
• * 1.67

  Iob. 20.
• * 1.68

  Psal. 36.
• * 1.69

  Can. 2.
• * 1.70

  Mat. 13.
• * 1.71

  I••c. 4.
• * 1.72

  Prou. 10.
• * 1.73

  Hier. 16.
• * 1.74

  Gene. 13.
• * 1.75

  Exod. 8.
• * 1.76

  Esa. 59.
• * 1.77

  Iob. 8.
• * 1.78

  Psal. 14 1
• * 1.79

  Num. 11.
• * 1.80

  Num. 21.
• * 1.81

  Gal. 4.
• * 1.82

  Num. 34▪
• * 1.83

  Gene. 11.
• * 1.84

  Iob. 9.
• * 1.85

  Mat. 17.
• * 1.86

  Est. 5.
• * 1.87

  Exo. 10.
• * 1.88

  Psa. 106.
• * 1.89

  2. Reg. 1.
• * 1.90

  Psal. 37.
• * 1.91

  〈◊〉〈◊〉. 2.
• * 1.92

  1. Re. 3.
• * 1.93

  Soph. 1. Iohn. 11.
• * 1.94

  Iohn. 1. Thren 4.
• * 1.95

  Prou. 19. Iohn. 9.
• * 1.96

  Eccl. 10.
• * 1.97

  Exod. 10.
• * 1.98

  Iob. 24▪
• * 1.99

  Psal. 34.
• * 1.100

  Gal. 6.
• * 1.101

  Iob. 14.
• * 1.102

  Psal. 36:
• * 1.103

  Bar. 3.
• * 1.104

  Apo. 18.
• * 1.105

  Luc. 12.
• * 1.106

  Exod. 5.
• * 1.107

  Apo. 3.
• * 1.108

  Gene. 3.
• * 1.109

  Tren. 3.
• * 1.110

  Exod. 14.
• * 1.111

  1. Reg. 1.
• * 1.112

  Psal. 9.
• * 1.113

  Iob. 14.
• * 1.114

  Io. 15▪
• * 1.115

  Gene. 4. Gene. 21. Gene. 27. Gene. 37. 1. Re. 1. 1 Re. 18. 3. Re. 19.
• * 1.116

  Iob. 3. 2. Re. 6.
• * 1.117

  1. Esdr.
• * 1.118

  1. Thess. 5.
• * 1.119

  2 Cor. 6 Prou. 1.
• * 1.120

  Prou. 16.
• * 1.121

  Eccl. 33.
• * 1.122

  Rom. 12,
• * 1.123

  Luke. 7,
• * 1.124

  Rom. 12.
• * 1.125

  Mar. 8.
• * 1.126

  Rom. 12▪
• * 1.127

  1. Cor. 4.
• * 1.128

  Mat. 13.
• * 1.129

  Ier. 10.
• * 1.130

  Mat. 17.
• * 1.131

  Esa. 13.
• * 1.132

  4. Reg. 2.
• * 1.133

  Gene. 19.
• * 1.134

  Gene. 21.
• * 1.135

  Mat. 13,
• * 1.136

  Exo. 12.
• * 1.137

  Psal. 59.
• * 1.138

  Luc. 21.
• * 1.139

  1 Iohn. 2.
• * 1.140

  Exod. 3.
• * 1.141

  Iob. 19.
• * 1.142

  Eccl. 21.
• * 1.143

  Esa. 14.
• * 1.144

  G••ne. 4.
• * 1.145

  Eccl. 19.
• * 1.146

  1. Cor. 10
• * 1.147

  Eccl. 13.
• * 1.148

  Deu. 7.
• * 1.149

  3▪ Re▪ 13.
• * 1.150

  3 Re. 22.
• * 1.151

  Esa. 1.
• * 1.152

  Iob. 34▪
• * 1.153

  Gene. 19.
• * 1.154

  Phi. 2.
• * 1.155

  Can. 2▪
• * 1.156

  ••ze. 2.
• * 1.157

  Psal. 17.
• * 1.158

  1. Re. 10.
• * 1.159

  Mat. 26.
• * 1.160

  Gene. 31.
• * 1.161

  Gene. 39.
• * 1.162

  4. Reg. 3▪
• * 1.163

  Io. 2.
• * 1.164

  Act. 1.
• * 1.165

  1. Cor. 15.
• * 1.166

  Mat. 19.
• * 1.167

  1. Cor. 13.
• * 1.168

  Iob. 1.
• * 1.169

  Psa. 118.
• * 1.170

  Gene. 15
• * 1.171

  1. Cor. 10.
• * 1.172

  1. Cor. 10.
• * 1.173

  Eccl. 7.
• * 1.174

  Gene. 3.
• * 1.175

  Dan. 14.
• * 1.176

  Mat. 24.
• * 1.177

  Mat. 25.
• * 1.178

  Eccl. 19
• * 1.179

  Io. 9.
• * 1.180

  Mat. 25.
• * 1.181

  3. Re. 13.
• * 1.182

  Iob. 14.
• * 1.183

  Mat. 23.
• * 1.184

  Eccl. 11.
• * 1.185

  Mat. 17.
• * 1.186

  Mat. 22.
• * 1.187

  3 Re. 19.
• * 1.188

  1. Io. 2.
• * 1.189

  Eccl. 10.
• * 1.190

  Ia. 4.
• * 1.191

  Luc. 18.
• * 1.192

  Num 6▪
• * 1.193

  Exod. 9.
• * 1.194

  Iob. 41.
• * 1.195

  Eccl. 10.
• * 1.196

  Prou. 8.
• * 1.197

  Prou 13.
• * 1.198

  Reg. 15.
• * 1.199

  Luc. 18.
• * 1.200

  Mat. 7.
• * 1.201

  Mat. 1••.
• * 1.202

  Mat. 11.
• * 1.203

  Mat. 17.
• * 1.204

  Mat. 8.
• * 1.205

  1. Cor. 15
• * 1.206

  Luc. 5.
• * 1.207

  Luc. 2.
• * 1.208

  Mat. 3. Io. 1.
• * 1.209

  Gene. 4.25.41.
• * 1.210

  2. Re. 16.
• * 1.211

  1. Re. 10.
• * 1.212

  Mat. 4.
• * 1.213

  Phil. 2.
• * 1.214

  Mat. 19.
• * 1.215

  Mat. 11.
• * 1.216

  Gene. 18.
• * 1.217

  Eph. 5.
• * 1.218

  Eccl. 14.
• * 1.219

  Eccl. 10.
• * 1.220

  Iob. 1.
• * 1.221

  L••c. 16.
• * 1.222

  Exod. 15.
• * 1.223

  Iu. 7.
• * 1.224

  I••s. 7.
• * 1.225

  4. Reg. 5.
• * 1.226

  Mat. 27.
• * 1.227

  Act. 5.
• * 1.228

  Gene. ••▪
• * 1.229

  Luc. 6.
• * 1.230

  Pro. 31.
• * 1.231

  3. Reg. 17
• * 1.232

  Mat. 25.
• * 1.233

  Psal. 40.
• * 1.234

  ••. Cor. 6.
• * 1.235

  Gene. 17.19.38.34.
• * 1.236

  Iu. 20. 2. Re. 13. Tob. 8. Iud. 16. 2. Re. 12.
• * 1.237

  Dan. 18. N••m. 28. 1. Cor. 10.
• * 1.238

  Gal. 5.
• * 1.239

  1 Cor. 6
• * 1.240

  Sap. 1.
• * 1.241

  Eze. 24.
• * 1.242

  Apo. 1.
• * 1.243

  Iher. 9.
• * 1.244

  2. Re. 4.
• * 1.245

  2 Re. 11.
• * 1.246

  Iud. 13.
• * 1.247

  Apo. 21.
• * 1.248

  Sap. 4.
• * 1.249

  Eccl. 9.
• * 1.250

  Gene. 2.
• * 1.251

  Psal. 150.