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 DESPI∣singe the vanitie of the vvorlde. The first parte.

••ovv that vve can neither tast of God, nor enioye any spirituall delighte and diuine comforte, yf first vve despise not the vvorld, and the Plea∣sures therof. CHAP. 1.

NO man can serue twoe mais∣ters saith Christ our Sauiour.* 1.1 The comfort that is of God, is sweete and delectable, but this is not for all men, but for those onelie whiche de∣••ise the vanities of the worlde. It is im∣••ossible to tast of God, and to loue dis∣••••dinat••ie the thinges of this lyfe: All men ••••ulde gladlie enioye the sweete conuer∣••ion of our Lorde, but few there be that ••ll forgoe their owne commodities, and ••••linglie despise the earthlye delightes.

They desyre greatlie to haue the inward comforte of the soule, but with all they desyre to satisfie their owne appetites. But yf thou wilt folowe Christ, thou must de∣nye thy selfe.

Thou must withdrawe thy selfe from the world, yf thou thinkest to enioye God, for God and the world be contrarie, they haue nothinge common betwixte them, neyther maye they inhabite together: ca•••• of therfore the loue of the worlde, yf thou wilt that God shall haue accesse to thy soule: Neyther mayest thou fullie tast o•• the sweetenes of God, vntill thou does•• fynde that the pleasures of the world be waxen bitter vnto the, and vnpleasant▪ And when thou shalt accompte of thes•• wordlie thinges to be harde and harshe of tast, then shalt thou fynde thy soule disposed to receyue the inward comfort•• of Iesus Christ. For as it is vnpossible fo•• the with one eie to looke vpward to he••••uen, and with the other to looke downe∣warde to the earth: so is it against reaso•• to haue thyne affections here on thes•• earthlie thinges, and enioye withall th•• spirituall cōfortes of heauen. If thou wil•• enioye God it is necessarie for the to de••pryue thy selfe of all kynde of wordlie 〈◊〉〈◊〉 sensuall comforte: That comforte which cometh from man, must needes be vile an•• of no accōpte, since it hyndreth the com••forte whiche cometh from God.

Thou must not seeke for God in the ple••••sant

fieldes, nor in delightsome gardeins, neyther in the pleasures of this worlde, Synce Moyses one so deare vnto hym,* 1.2 founde hym out amongest the thorney busshes of harde pennance and sharpenes of lyfe. Therefore doe those worldlinges neuer deserue to fynde hym, that doe not seeke hym any where, but amongest pleasures and delightes. But flie from all worldlie comforte asmuch as thou mayest and then shalt thou be refresshed at gods owne hande. Dispatch all worldlie care frō thy soule, to the intent that their maye be place for the loue of God to rest therein where it maye be suerlie planted, and take fast rootinge.

God would not permitte that his holye Arke & the idole Dagon should haue both one Aulter.* 1.3 And allthoughe the Philistines did earnestlie labour to haue it so, yet could they neuer bring it to passe that they might both abide together. God will not that the Idole of vice, whiche thou doest adore, should haue any place there, where as his diuine person remayneth: he cōsen∣teth not that the world and he shoulde be adored together.

And therefore yf thou wilt loue God, as thou oughtest to doe, thou must not sett by the glorie of this worlde.* 1.4 God neuer appeared vnto Moyses whilest he remay∣ned in Egipte, no more owghtest thou to haue any hope of seeing hym, whilest thou ••iuest in darkenes of the world. Refuse the

Pallace of Pharao, despising the honours & vanities in whiche thou liuest, that thou mayest finde in the desert of solitarie lyfe, (as Moyses did) the helpe of God and his spirituall comfortes.* 1.5

VVhilest the flesh pottes of Egipte doe sauour well in thy mouth, thou shalt neuer tast of the heauenlie manna. Thy stomack being full of nawghtie humours thou canst neuer receyue the precious foode of hea∣uen. Despise from the bottome of thyne harte, all that is delightfull here vnder heauen, And thou shalt easelie make thy soule thereby, to mounte aboue the hea∣uens, & to receyue the ioyes thereof. Many be desirous to haue respect vnto both, And geuing them selues vnto God, doe yet re∣serue their wordlie commodities still to them selues. Let it not be greuous vnto the, to seperate thy selfe from thy frendes and kynnesfolke when they doe gyue the any impediment toward the waye to hea∣uen, For God reuealeth not his hidden se¦crettes vnto thy sowle, in the presence of other witnesses, neyther will he be conuer∣sante with hym that is vnquyet, and is oc∣cupyed aboute wordlie busines.

There is none beloued of the worlde, but he that is dryuen away frō Christ: And there is none that is beloued of Christ, but he whome the worlde despiseth. Thou canst not perfectlie loue God but yf thou doe first despise thy selfe, and the worlde for God: And by this mayest thou knowe,

whether thou louest God, yf thou cōferre the loue that thou bearest hym, with the loue thou bearest to the world: for so much the more as thou louest God, so much the lesse, shalt thou esteeme the worlde.

Our Lorde will not haue our hart de∣uided, nor parted in peeces, but will haue it whole to hym selfe.

And therfore that thou mayest not lose a thing of so great a price, esteme but lightly these trāsitorie things. And this is the rea∣die way to get the perfect cōfort of spirit.

THAT PERFECT PEACE IS not fovvnd, but of the humble & meeke mynde, vvhiche is not gotten, but by mortification of our ovvne vvilles and by volūtarie suffering of vvordlie pai∣ne and tribulatiō for the loue of Christ. CHAP. 2.

I LEAVE vnto yow peace,* 1.6 I gyue you my peace saythe our Lord: as long as you shall serue the worlde, you shall allwayes lyue in debate and contention. The loue of car∣nall thinges is follie, which hindreth vs of thinges spirituall. The louers of the world doe lyue in continuall torment. The world still runnethe aboute like a wheele, and in

the furie of his turninge, slayeth them that loue it most of all. The true peace of harte is neuer obteyned by the louers of this world. Loue God and thou shalt haue lyfe. Deny thy selfe and thou shalt haue the true peace. But who is he that getteth perfect peace in deede? He that is humble and lowlie of harte. Purge thyne harte from all malice, and thou shalte haue the true and happie peace. Learne to conquer thy selfe in euerie thinge, & thou shalt haue the in∣ward peace of the mynde. Breake of thy disordinate appetites: take away thy vayne desires, and dryue from thee the vnsatiable loue of the world, & then shalte thou lyue at peace and quyetnes. No man shall then trouble the, nothinge shall molest the, but thou shalt enioye the sweetenes of spirite, & find euen Paradice here vpō the earth.

* 1.7Nothinge can happen vnto a iust man, that may gyue hym any perturbatiō. Thine owne proper passions be they that make warre agaynste thee, And when thine ene∣myes be within thee, why cōpleinest thou of those that are without thee? A greate Lorde is he that can cōmaunde hym selfe. The dominiō of our owne will is of won∣derfull power & effect, & may doe more, thē all the kings & Emperours of the earth who can by no meanes make their ene∣myes their frendes as your will can doe being disposed therevnto, in subiectinge our vnrulie appetites vnto the sweete rule of reason. The vearie cause why iniuries,

••duersities, and all kynde of other tribu∣••atiōs annoy thee so much, is because thou ••oest seeke how to flie awaye from them▪ & to escape them. Thou proclaymest open ••arre against them & accōptest theim for ••hy enemyes, whiche causeth them to ••orke the al thee displeasure they can. But ••f thou faule in league with them, and ••egynnest once to loue them, they that ••efore did gyue thee muche trouble, will ••fter gyue thee as much comforte.

Sainte Andrew reioyced in his Crosse, & that glorious father Sainte Frācis called ••nfirmities his sisters, whereby we may see ••ow these, and other holye men reioyced ••n those tribulations which doe so muche ••ffēd thee. They loued that which thou so ••uch hatest: And doe thou loue that which ••hey loued synce it lyeth in thy power, & ••hou shalt thē find cōfort in thy tribulatiōs ••s they did. If in suffering tribulatiōs thou ••indest the payne greuous vnto the, com∣pleine not of thē that persequute thee, but ••ather of thy selfe, who hauing free libertie ••n the to loue persequutiō, wilt not loue it.

Thou must conforme thy selfe to Iesus Christ, and loue his Crosse and Passion. Resigne thy selfe wholie to hym, and loue that wihche he loueth and then shalt thou finde cōforte & sweetenes in those thinges whiche now thou takest to be vnsauorie.

Enter into thy selfe, and destroy within thee all thy passions and worldlie desires, and thou shalt not haue cause to cōpleyne

against any man. And yf any thinge seem•• greeuous vnto the, make the reuenge vp•••• thine enemyes within thee, that doe affli•••• thee, and neuer compleyne of those ene∣mies which are without thee, since they cā∣not hurt thee, but by thyne owne consent.

Like as the moth bred in the cloath, cō∣sumeth the selfe same cloth wherein h•• bre••deth: And in like maner the woorm•• eateth vp the wood which broughte hy•• furth & ingendred hym: euen so these he••••uie cares whiche so much aggreeue thyn•• harte, growe in thee of thyne owne concu∣piscence. They take their norishement i•• thee, & at last doe cōsume thee, playeng th•• vypers with thee, which eate their way ow•• of their mothers belly which bread them▪

Oh in what peace shouldest thou rest, 〈◊〉〈◊〉 thou wert verelie mortefied? Trew is th•• sentence whiche sayth: That no man is hu•••• but by hym selfe.

The greatest enemy which thow hast i•• thy selfe. All that is good in thee, consisteth in the vertue of thy mynde, to whiche n•• man can doe harme, allthowghe he tak•• away libertie honour, or riches.

And persequutions doe not onlie no•• hurt thee, but also gyue matter of merite.

* 1.8Now yf the glorie of a christian, be the crosse of Iesus Christ, imbrace it, and the•• shall none trouble thee, nor hurte thee, bu•• thou shalt obteyne the true rest and quiet∣nes of mynde, and lyue euer after conten∣tedlie and peaceablie.

••Y THE LYFE AND DEATH of our Sauiour Iesus Christ, it is plainly perceyued, vvhether the honour and riches of this vvorld ovvght to be estee∣med or no, VVho being hym selfe vea∣rie true god, both by his example and doctrine, teacheth vs vvhich vvaye they haue to take vvhich desire to goe the streight and direct vvay. CHAP. 3.

BE ye folowers of Iesus Christ as his welbeloued children sayth the Apostle:* 1.9 let all thy labour and studie be to conforme thy lyfe, to ••he lyfe of our sauiour. If wee had no other reason for to cōdemne the vanities of the world with all, yet the lyfe of Iesus Christ and the example which he gaue vs here in earth were sufficient alone to confounde all Chistians with all.

It were shame for vs to lyue in pleasure and delight,* 1.10 our great captayne Ioab li∣••ing in great daunger and ignominie. There is not any souldier which seeth his captayne die before his face, but that he will willinglie also put hym selfe to the daunger of death forgetting all his former

pleasures and delightes. If thou seeke for honour when thou seest thy Captayne ge∣nerall lyue alltogether without honour, i•• is a greate token that thou arte not of his bande. And sithence thou reputest thy selfe for a Christian, thou maiest well be asshamed to seeke after the loue of suche vanities as the infidelles delight in. Many be they which call them selues Christians, but there be but few of those whiche fo∣lowe the lyfe of Christ in deede: in name they agree all together, but in conuersa∣tion and behauiour they be verie farr cō∣trarie.

If the lyues of many Christians were tried and compared together with the lyfe of our redeemer, as the woorkemā tryeth his woorke by a lyne to finde out the cro∣kednes thereof▪ It would soone appeare veary manifest, how much our hartes were gone away frō the true leuell, in the which God did once rightlie settle vs, towardes the loue of those thinges whiche he would haue vs to despice and contemne.

VVhome thinkest thou to knowe mo∣re? God, or the world? Now if thou thinkest that God knoweth more, Behould how he chooseth pouertie, and a moste base kynde of lyfe. And this suffiseth for thee to know how much thy lyfe is out of square. Thou goest cleane wyde from the true pathe o•• heauen yf thou doest disordinatlye seek•• after the honours, & riches of this world.

* 1.11If the worlde had bene good, and th••

••onours & riches thereof profitable, our holie redeemer woulde neuer haue com∣maunded his disciples to despise them. In ••he litle esteemynge of hym selfe, whilest ••e liued here, and in the greate austeritie ••f his owne lyfe, our Lorde did teach vs, ••ow litle wee ought to make accompte of ••hese worldlie thinges.

The hard maunger in whiche he was ••yed after his holie birth,* 1.12 condemneth the ••elicatenes of this life of ours. That stawle ••••eweth, how vaine the honours and pro∣••••erities of this world are. And those sim∣••le cloathes, wherein his diuine maiestie ••as wrapped, gyue-vs well to vnderstande ••hat the riches of this worlde is.

Proceede thorowghe the whole course ••f his lyfe, and consider also of his death, & ••••ou shalt fynde, that the soonne of God ••••••er that he became mā did allwayes teach 〈◊〉〈◊〉 to despise the world, aswell by the exā∣••••e of his lyfe, as by the whole course of ••••s doctrine and teachinge.

VVhen he made that greate sermon of ••is on the hill he beganne sayinge: Blessed ••e the poore in spirite for theirs is the ••ingdome of heauen.

Our Lorde came not into this worlde ••o vndoe thee, or to ouerthrowe the,* 1.13 but ••o teache thee the waye to heauen, and to ••ssure thee of thy saluation. If Christ erred ••ot, then errest thou: If he chose well, then ••hoosest thou ill: And yf he with disho∣••our, and by sufferring opened vnto thee

the gates of glory, without all doubte thou beinge such a frend to honour and vani∣tie, doest take the straight waye to hell.

In great daunger doest thou lyue, and muche perill doth thy soule run into, y•• thou turnest not back againe from the way that thou art now entred into, by hating o•• that which thou doest now so muche loue▪ And by determyning to folowe the foote∣steppes of hym that coulde neuer erre. O•• what an abuse is this, that a poore simpl•• woorme made of earth will nedes be grea•• when the God of all Maiestie was conten•• hym selfe to be so li••tle.

Oh then thou Christian soule yf tho•• espie thy spowse Isaack walkinge on th•• ground, th••u oughtest to putt on thy clo∣ke, & couer thee with the veale of shame∣fastnes as Rebecca did,* 1.14 blusshing for vear•• shame to see thy Lorde and Maister Iesu•• Christ to walke on the earth in the cōtēp•••• of the world, And thy selfe to sitt mownte•• alofte vpon thy cammells backe in high•• honour and power of the worlde.

Thou muste come downe as shee di•• despisinge the honour and vanitie of thi•• present worlde, by conforminge thy self•• to the lyfe of thy redeemer, so as tho•• mayest after enioye with hym the trewe riches and honour which induer for euer.

THE THINGES OF THIS vvorlde allthoughe in apparence they seeme good and delightfull, yet are they in deede full of falsehood and vani∣tie, and that for their instabilitie vvee ought not to putt any trust in them, lest that in the generall daye of iudgemēt vve doe in vaine repent vs, that vvee haue loued more those vanities, then God our Creatour. CHAP. 4.

ALL is vanitie in this world,* 1.15 & nothinge but vanitye is in it sayth the wyse man, I haue be∣houlden sayth he, all that is vnder the soonne, & nothinge doe I fynde but vanitie. This worlde is worthelie called in holie scri∣pture an Ipocrite, because it hath an exte∣rior apparance of goodnes, and within, it is full of corruption and vanitie. In deede there appeareth some shew of goodnes in these sensible thinges, but yet are they but cōuterfeyte & false. Neuer seeke to fasten the anker of the shipp of thyne harte, in the large Seas of worldlie loue.

The Reedes when they shoote out first ••n the springe of the yeare, doe with their fresh greene colour, delight the eyes for

a while, but yf thou doe breake them, and looke within them, thou shalt find nothing there but emptines and holownes.

Lett not the worlde deceyue thee, nor thyne eyes beguyle thee, by the meanes of this vayne and counterfett bewtie. For trulie yf thou consider it well, and looke narowlie what is within it, thou shalt finde there nothinge but vanitie. If the worlde were to be layed open to the eye, And eue∣rie particuler parte thereof vewed and searched out, as the Anotomistes vse to doe the bodies of men, yt woulde soone make an open shew of all his vanitie. For what soeuer is in the worlde, eyther it is past, or present, or els to come. That which is past, is no••ve no longer in beinge: That whiche is to come, dependeth all vppon vncertenties: And that which is present, is but vnstable, and to indure but for a mo∣ment. It were greate vanitie to trust in it, and a much more vanitie to make accōpte of the fauours and loue thereof. It is a va∣nitie to desire or wishe for the honours thereof, And a greater vanitie to esteeme the riches and pleasures thereof. It is a va∣nitie to loue such transitorie thinges: And trulie great vanitie to delighte in the cor∣ruptible substance of this worlde. It is va∣nitie to seeke after the wynde of humaine prayses: vaine be those cares whiche cause the to serue so vnhappie a maister as the worlde is. Finallie all is but vanitie, sauing to loue and serue God onlie.

Happie is he which hath forgotten the worlde: suche an one maye lyue in vearie good comforte, when no care maye take ••way frō him his good spirituall exercises ••ut maye still enioye the sweetenes and ••eace of the spirite.

It is better to be poore then rich: And ••etter to be little then greate: And better 〈◊〉〈◊〉 is to be ignorant with humilitie, then to ••e learned whith pride and vanitie. That ••nowledge and those Good gyftes which ••od bestoweth on thee, to make thee the ••ore boundē to serue him withall feruour ••f hart & humilitie: Thow takest occasion ••y to be more licentious then other men ••••e, and more vayne and prowde.

How much better it is to be little thē ••••eate, the latter day of all shall declare in ••••at rigorous and exact iudgement, when ••••e bookes of our consciences shalbe ••••yed all open to the shew of all the world: ••ee woulde then wishe that wee had ••••ued god more, and lesse to haue disputed ••f subtile and curious questions. A pure ••onscience shall then preuayle thee more, ••••en thy profounde and most learned ser∣••ons that thow hast preached. It shall not ••••en be asked of vs what wee haue saide, ••ut what wee haue done.

It wilbe more worth at that tyme to haue ••espised the vanitie of the world, then to ••aue folowed the deceytfull delightes & ••alse promyses thereof. Better it would be ••t that daye, that thow haddest done pen∣nance

for thy synnes, then by fullfilling thyne appetites here for this shorte spac•• of tyme, be after throwen downe to 〈◊〉〈◊〉 for euer.

Make well thy reckeninge hereof b•• tyme: Enter whithin thy selfe, and cōside•• how much of thy lyfe thou hast bestowe•• vpon the world, And how little thereo•• agayne thou hast geuē to God, which gau•• it thee to serue hym wthall. VVhat is be••come of so many yeares which are passe•• wthout any proffit at all? what commodit•• hast thou taken of all the tyme wherei•• thou hast serued the worlde? The tym•• passed can not now be called backe againe▪

The dayes of thy lyfe doe passe away, 〈◊〉〈◊〉 thow thinkest not thereon, and death stil•• wayteth on thee. VVhat hast thou of al•• that thow hast done? In thy frendes tho•• hast founde no fidelitie, In them that tho•• hast done good vnto, thou hast founde in••gratitude. And in the moste parte of me•• thou hast found falsehood & dissimulati•••• Behould here now, how thou hast lost wha••••soeuer thou hast done heretofore. 〈◊〉〈◊〉 litle pleasure that thou haste reaped by th•• worlde, And all that whereof nowe tho•• doest lament thee, doe both cal & euen 〈◊〉〈◊〉 vnto thee that God is he whom thou onl•• oughtest to haue serued and loued. Tho•• loosest all thy trauailes and labours whi•••• thou doest not bestowe in the onelie se••••uice of Iesus Christ. That time doth onel•• profit the which thou hast spent in his 〈◊〉〈◊〉,

for all the residue is nowghte worth 〈◊〉〈◊〉 thee: It is nothinge but euen a meere ••••nitie.

If thou consider, & doest well remem∣•••••• thee how much tyme of thy lyfe thou 〈◊〉〈◊〉 lost in the pleasinge and contentinge 〈◊〉〈◊〉 these vngratefull persons whome thou 〈◊〉〈◊〉 so muche folowed, thou must needes ••••epe and lament for that parte of thy life ••••ich is passed, And procure all that thou ••••yest to serue thy Creatour for the 〈◊〉〈◊〉 that is to come. And that whiche thou ••••uldest haue wisshed to haue done in the 〈◊〉〈◊〉 passed (whiche is not to be recoue∣••••d,) Endeuour thy selfe nowe so to doe ••••reafter, that by thy diligent seruinge of 〈◊〉〈◊〉 thou mayest wholie gayne the tyme 〈◊〉〈◊〉 is to come to be spent onelie in his ••••••uice.

It is a greate vanitie to spend thy tyme ••••pleasinge of men. Resigne vp thy appe∣••••••es, and doe awaye thyne affections, And then thou wilt esteme as nothinge that whiche nowe seemeth so∣methinge vnto the.

VVHOSOEVER VVILL KNOVV hovv vayne these vvorldlie thing•• are, muste not onelie consider the b••••gynnyng of them, but vvaye vvith•••• the end of them, vvhich is allvvay•• accōpanied vvith bitternes & sorov••▪ CHAP. 5.

* 1.16THere be many which wal•• of whome I toulde you, now doe tell you it we••••ping, which are enemyes the Crosse of Christ, wh•••• end is destruction saye•• the Apostle: The end of those that loue 〈◊〉〈◊〉 world (as Sainte Paul saieth) is death & p••••••ditiō. Doe not ioine thy selfe in league vn•••• those persons which the worlde doth 〈◊〉〈◊〉 vnto thee, for thou shalt be drawē to fol•••••• the vanities of their deceiptes. The plea••••••res which it presēteth vnto the, be the v••••rie messengers of death. Flie from the ••••teringe falsehood thereof, for feare 〈◊〉〈◊〉 thou be taken in his snares. Looke not 〈◊〉〈◊〉 that which is presēt, but cōsider withal 〈◊〉〈◊〉 which is to come. Be diligent in the obs••••••uinge that whiche alwayes foloweth 〈◊〉〈◊〉 sinne: And waying thē that which is pre•••••• with that which is to come, thou wilt fa•••• into a hatred of all the pleasures and 〈◊〉〈◊〉

which this worlde setteth before thee, ••llure the with all.

Our lyues be as it were Ryuers which 〈◊〉〈◊〉 run into the Sea of death: The waters ••••e ryuers are sweet & fresh but the end ••hem is to enter into the brackishe & ••••er waters of the Sea. Lyfe is a sweete ••••ge to them that doe loue it, but when ••••••h doth come then will it be bitter. The 〈◊〉〈◊〉 of those sweete waters of the Ryuer is 〈◊〉〈◊〉 made bitter by the Sea that it runneth 〈◊〉〈◊〉 Euen so is the end of mans lyfe vearie ••••ernes in deede. The vanities whiche 〈◊〉〈◊〉 worldlie folkes doe delight in with∣all doubte will end in sorowe and in ••••••f: They begynne in weale, but they 〈◊〉〈◊〉 end in woe, the entree is pleasant, but 〈◊〉〈◊〉 ••oing out is verie vnpleasant▪

••f thou wilt but consider well, how ••••••e the torment is more then the plea∣••••••, thou wilt willinglie renownce all 〈◊〉〈◊〉 vanities: And thē shalt thou not faule 〈◊〉〈◊〉 the fault whiche causeth thy sorow & ••••enteth thy conscience. That whiche ••••ghteth is but shorte, and that whiche ••••enteth is euerlastinge. Let not these ••••ties draw the which this faulse world ••••eth the, But rather consider deepelie ••••revnto they doe tende. God saith, Your ••••ing shalbe torned into mourning, and 〈◊〉〈◊〉 pleasures into teares, your laughinge ••••••e mingled with sorow,* 1.17 and the end of 〈◊〉〈◊〉 mirth shalbe ouertaken with lamen∣••••••n.

That great image which appeared 〈◊〉〈◊〉 Nabuchodonozer,* 1.18 had an head of go•••• but the feete were all of earth. This w•••••• hath lykewyse his begynnynge riche•••• bewtifull to the eye, whiche is that w•••••• worldlie folke desire, But they will 〈◊〉〈◊〉 looke so low as the feet, which be of 〈◊〉〈◊〉 They consider not the end thereof wh•••• is all ruefull and vnpleasant to beho•••• But looke thou vnto that whiche hat•••• end, and thou shalt allwayes lyue wit•• 〈◊〉〈◊〉 end. Behould not so much what thou 〈◊〉〈◊〉 what thou shalt hereafter be. Consider 〈◊〉〈◊〉 so muche this present bewtie, as the 〈◊〉〈◊〉 end that this bewtie bringeth the vnt•• 〈◊〉〈◊〉 not occupyed still in that which is 〈◊〉〈◊〉 but way well what is to folowe after 〈◊〉〈◊〉 leeue m••, all thyne euill groweth of 〈◊〉〈◊〉 that thou remembrest thee not of the 〈◊〉〈◊〉 of synne when thou arte entred int•• 〈◊〉〈◊〉 begynnynge thereof: but thou haste 〈◊〉〈◊〉 ••••••oner tasted of the sweete pleasures th•••• but it begynneth straight wayes to lay 〈◊〉〈◊〉 abhominacions to thy chardge. Prophet Iheremy not without cause 〈◊〉〈◊〉 vpon Hierusalem sayinge:* 1.19 Her filth 〈◊〉〈◊〉 her feete, and shee would not reme•••••• her latter end. In the feete which is th•• end of sinne, had she her vncleanne•• filthines: The sottishe sowle cleane 〈◊〉〈◊〉 her latter end, and remembred onli•• begynnynge, And hauing her eyes ••••••ed vpō the vaine ornamētes of her 〈◊〉〈◊〉 would neuer enter into the cōsidera••••

••••ete, which is the last end of all. The 〈◊〉〈◊〉 why our redeemer wept vpō Hieru∣•••••••••• as for that it knewe not the miseries 〈◊〉〈◊〉 ••••ere to faule vpō it.* 1.20 It is a thing much ••••amēted, that this presēt tyme should ••••ch be accompted on, that the greefe 〈◊〉〈◊〉 vnto this worldlie pleasure tēdeth 〈◊〉〈◊〉 so cleane be forgotten. And there∣•••••• ••id our Sauiour Iesus Christ weepe, 〈◊〉〈◊〉 much as Hierusalem being lulled a 〈◊〉〈◊〉 with the shorte pleasures that were ••••••t, neuer so much as once thoughte 〈◊〉〈◊〉 sorowes which were to folow after. 〈◊〉〈◊〉 ••uch to be lamented to see the so de∣••••d, as not to care at all for the euill 〈◊〉〈◊〉 ••hich these present pleasures and de∣••••••s doe lead thee vnto at the last. Be 〈◊〉〈◊〉 ••ou led with that whiche appeareth 〈◊〉〈◊〉 ••hyne eye at the begynnynge, but 〈◊〉〈◊〉 to knowe & vnderstande that which 〈◊〉〈◊〉 ••olowe after.

〈◊〉〈◊〉 not thyne appetite haue power and 〈◊〉〈◊〉 ••nyon ouer the, whiche is but an ••••••ance of reason, and no true reason in 〈◊〉〈◊〉, and is receyued by thy will before 〈◊〉〈◊〉 ••ell considered by thyne vnderstan∣••••••••. And synce thou knowest now howe 〈◊〉〈◊〉 the end of this worlde is, make no 〈◊〉〈◊〉 accompte of the pleasures thereof. 〈◊〉〈◊〉 ••ot thy desires exceede thyne vnder∣••••••••••nge: cōmonlie men make more ac∣••••••te of that whiche is passed, then of 〈◊〉〈◊〉 ••hiche is to come. After the good co∣•••••• the euill, And after these worldlie

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pleasures, succede bitter sorowes.

The common custome of the world is, to gyue a good dynner first, and an euil supper afterwarde. Euerie one vseth to se•• the best wyne on the table first, And af••ter, that whiche is of the meaner sorte: s•• sayde the Stewarde of the Mariage feast a•• Cane in Galile.* 1.21 So is it lykewyse the com∣mon guyse of the world, to begynne wit•• ioy, & end with sorow after. But at the fea•• where Iesus Christ is present hym selfe, 〈◊〉〈◊〉 is all cōtrarie, for he gyueth trouble in th•• begyninge, and after great comforte an•• cōsolation. The pleasant begynninges do•• couer the euill whiche is in the world•• which the end doth afterwarde discoue•• VVhen they shall talke and crie out peac•• and securitie most of all,* 1.22 then shall sodein••lie come ruyne & destruction vpō the••▪

The perfectiō of any thinge is know•• allwayes by the end: Suche as the ende i•• suche are likewyse the thinges that tho•• delightest in. The end of pleasures, is to••••ment, The end of much eatinge, is infirmi••tie, And the ende of this lyfe that tho•• delightest so muche in, is nothinge but woormes and Ashes. The end and conclusion of euerie mor∣tall sinne, shalbe great and euerlasting torment.

VVYSE MAN OVVGHTE allvvayes diligentlye to consider the end of his actions, to the intent that knovvinge the filthie ende that synne bringeth vvith it, he maye vvell take heede and bevvare thereof. CHAP. 6.

MAN being once in honour and knew it not was cōpared vnto the vnreasonable beastes,* 1.23 and is become like vnto thē, sayth the Prophet Dauid: God gy∣••••ge vnto man reason and prudence to ••••esee and consider what was after for to ••••ne, and what end these vanities of the ••••rld did tend vnto, he would not take 〈◊〉〈◊〉 oportunitie and benefite thereof, but ••••ie beheld the presēt honour he stoode ••and did forgett the bitter payne of the partinge therefrome: He remembred 〈◊〉〈◊〉 pleasure that he had before his eyes, 〈◊〉〈◊〉 thought nothing on the payne that was folow after: yea the payne was euen vpō ••n before he remembred it, or aduysed ••n of it. Ecclesiasticus sayth, I sayed of 〈◊〉〈◊〉 sonnes of men that God should make ••••ofe of them,* 1.24 and trye whether they ••re like vnto the beastes, or no.* 1.25 God ma∣•••• Adā apparell of the skynnes of beastes

after his synne, to declare thereby vnt•• hym, that he was by his faulte made lik•• vnto them.

The synner offendeth God, and as soo•• as he hath done, he wisheth that he had ne••uer offended hym, synce by experience 〈◊〉〈◊〉 findeth how full of malignitie the world is, and how sorow is still ioyned vnto plea••sure, But why cōsidered he not this befo•••• he synned?

It is the propertie of a wyseman to con••sider thinges in the begynninge, And of foole to aduise him selfe when it is to la•••• A wyse man bethinketh him first, but t•••• foole sayth: I thought not thereon at all. 〈◊〉〈◊〉 thou woldest thinke beforehande of t•••• vnpleasant ende whiche these world•••• thinges doe bring with them, thou shou••••dest haue no cause of repētance after. T•••• Prophet Dauid sayth.* 1.26 I thought vpon 〈◊〉〈◊〉 wayes, and I retourned back from the w•••• that I was walkinge in▪ Of the thinkin•• of the end of synne, groweth the desire•• forsake sinne, & to retorne againe to kee•• the commaundementes of God.

If thou shouldest passe by a waye▪ the whiche it had bene toulde the befo•••• that theues & murderers did haunt, wo••••dest thou not forsake thine intended w•• and take some other? In the waye of th•• pleasures which now thou art entred in there be theeues which seeke to dest•••• the grace of God in thee, & to take awa•• frō thee thy meanes of meriting: Take 〈◊〉〈◊〉

••ouncell with thee, and turne the backe ••gayne yf thou wilt escape death. Assone ••s temptatiō beginneth to assayle thee, cō∣••ider the way that it leadeth the vnto, And ••f thou occupyest thyne vnderstandinge ••ell in the remembringe therof, I doubte ••ot, but that thou wilt soone turne backe ••gayne.

The Apostle sayeth,* 1.27 That the reward of ••••nne is death. Iacob & Esau, were in their ••••others wombe together, and contended ••••gether whiche of them shoulde come ••••rth first, and when they were borne Ia∣••••b tooke Esau by the sole of the foote. ••he head is the first and principall parte 〈◊〉〈◊〉 man, and the foote is the last and extre∣••est parte of all the whole man. And this 〈◊〉〈◊〉 the difference betwixt euill men and ••••od: The good doe take vice by the foote ••nd the wicked take it by the heade. The ••icked imbrace all kynde of pleasures, ••••nours & vanities, And looke not toward ••••e end of these matters: But the good ••••ke the world by the foote, and doe con∣••••••er the bitter end of all these pleasures.

The pleasures and prosperities of this ••orlde, doe shyne brighte like a burninge ••••ndle, whilest the flame thereof dothe 〈◊〉〈◊〉, but whē the substāce therof is wasted, ••endeth with a smoke and an euill sa∣••••ur. And euen so doe all these worldlie ••••••asures end. And allthowgh the shynyng ••his vanitie doth nowe for a tyme de∣••••••t thee, yet deceyue not thy selfe, for in

the end it will breede thee great affliction and much remorse of mynde.

In the Psalme it is writen, As the smok•• cōsumeth,* 1.28 so doe all sinners vannysh away frō the face of God, And as wax cōsumeth at the fier so do sinners cōsume & perish in the presence of God. If thou be wyse tho•• wilt prouide for that which is to come.

That which hath bene, is an instructio•• of that which is to come. Remember sayt•• the Apostle,* 1.29 the thinges that are passed, 〈◊〉〈◊〉 consider thereby what is to folow after what proffit (sayth he,) hast thou reape•• of all those thinges wheroof thou art no•• ashamed? Reduce in to thy memorie ho•• vnfruitfull the tyme which thou hast spe•••• in the worlde hath bene vnto thee. An•• looke thou retorne not agayne to thy fo••••mer follies. Allthoughe thou doe lyue i•• the greatest glorie of the worlde, y•••• thinke that it must soone haue an end. Th•• vayne muste those worldlie pleasures 〈◊〉〈◊〉 which haue so vayne an end.

* 1.30The Prophet Dauid sayth, They h•••• yet in their mouthes, their meate, and th•• anger of God fell downe vppon the••▪ These worldlie men likewyse begynne•• sooner to tast of the vayne pleasures 〈◊〉〈◊〉 this life, but the Iustice of God doth co•••• vpon them, and chastise them for th•••• sinnes. And since that afflictiō is thus io••••ned to all worldlie thinges, consider 〈◊〉〈◊〉 end in the begynnynge: and forsake the vanities thereof betymes.

HOVV MAN OVVHGT NOT to muche to be aggreeued vvhen men doe murmure against hym: Nor reioyce ouermuche of prayses that be gyuen vnto hym, for before the face of God, the iudgemēts of men doe neither hurt, nor good. CHAP. 7.

CAST thy care vpon God (sayth the prophet) and he will reeleue the.* 1.31 Let all thy care be to please God, and thē thou shalt not be lifted vp with the vayne prayses ••f men, nor beaten downe or troubled ••hen they speake euill of the.

The occasion whie their euill speeches ••oe offend the, is because thou pretendest ••ith thy selfe to please and content them. ••nd the cause for which their prayses doe 〈◊〉〈◊〉 much delight the, is for that thou desi∣••est to haue them maintayne a good opi∣••ion of the. Oh that thou wouldest desire ••ought els but to please God, and to fulfill ••••s holie will, and then should all thinges ••oe well with the: Oh how litle accompte ••ouldest thou then make of these wordes ••hiche doe now so much woorke with in ••ee. Labour to content none, but hym

alone, and then shalt thou lyue quiet and contented. Nothinge shall then offend the, but that whiche shall offend hym, nor any thinge delighte the, but that whiche de∣lighteth hym, And so shalt thou be cōfor∣ted contynuallie in puritie of conscience.

It is meere vanitie for the to make ac∣compte of the fonde & rashe iudgementes of men, yf it stande well betweene God and the.

There haue bene many whiche the worlde hath made vearie muche of, who now doe lye full lowe in hell, And diuers other there are, whiche haue bene taken for fooles, that doe enioye the euerlasting glorie of heauē. And since it is thus, neuer take thou any glorie in the prayse of men, allthoughe they commende the neuer so muche, neither doe thou dispayre or mi∣strust thy selfe for any euill opinion the world hath of thee. If they commend thee worthelie for that good whiche is in thee be not thou prowde therof, for if they saw such secret defectes in thee, as thou fin∣dest in thy selfe, they would cōmend the•• nothing at all. And yf they doe prayse the•• for these vertues whiche thou haste not procure to haue thē, that the world be no•• deceyued in the. And yf they haue caus•• in truth to murmure against thee, seek•• thou to amēde thy selfe. And if they iudg•• amisse of the, thou must remember th•••• they are but men, and that muche harm•• they cānot doe the, but rather some goo••

if thou haue patiēce withall. If Allmightie God would aske the opinion of men, and haue a consultacion with them, before he eyther call thee to heauen, or con∣demne the to hell, It were good pollicie then for thee to currie fauour with them, and seke to be esteemed for a vearie Saint amongest them: But synce he will haue ••he alone face to face before him, And thy soule and he shall enter into accompte to∣gether of all matters, it is but vearie vani∣••ie, to make accompte of the iudgementes ••f men, & to desire to haue their prayses, ••or God meaneth not to take their opi∣••iō in the matter, neither shall any questiō ••e asked them of the, for they haue no ••oyce therein at all. And allthoughe they ••ake their pleasures in talkinge of the, yet ••s not God directed by their sayinges, but ••y that vhich he shall fynd in thyne owne ••onscience. VVhat woulde it auayle thee ••efore God, yf all the worlde shoulde saye ••hou wert a Saincte, and deseruedest glo∣••ie, And God hym selfe that is onelie to ••udge thee, doth fynde the with a spotted ••ōscience? And lykewyse yf all the world ••hould cōdemne the, yf thou be founde to ••e gods frende, what can their reproba∣••••ō doe the harme? Not he whome they re∣••roue is reproued before God, nor all that ••••ey doe allow is accepted before God.

Their iudgementes be vaine, they know ••ot the hartes nor the deserts of mē: They ••••n not enter into the soule of man, and

therefore they are most cōmenlie decey∣ued. They them selues gyue not grace, and therefore they can gyue no glorie, neither resteth it in their power eyther to con∣demne the, or to saue the. And yf all the men in the worlde were thy frendes, they shall neuer be able to prolonge thy lyfe for one hower, no more shall they be able to delyuer thee from the rigorous iudge∣mēts of God.

Oh how much better will it be for the in the hower of thy death to haue God for thy frende, then to spend thy whole lyfe in seekinge to please the kinges and Princes of the earth, who thoughe they doe loue the neuer so muche, shall not a•• that tyme be able to doe any thinge for the.

This councell will I here gyue the. Doe not take any greefe, yf in doeing thy due∣tie the worlde doth murmure against the, neither take thou any payne to please the worlde, to wynne thereby their prayse agayne, for all this is but vanitie and losse of tyme. But rather lifte vp thyne harte to God, and with all thy force procure to please and to content hym alone, and shu•• vp all thy senses from hearing and harkeninge after the vayne blastes of this vnhappie worlde.

SINCE EVERIE ONE OF VS must be iudged by God hym selfe, vvho is the onlie searcher of harts: vve ought not to make any reckenynge of mens vvordes, but labour to haue a cleare conscience before hym. CHAP. 8.

I MAKE but small accompte to be iudged of you,* 1.32 sayth Saincte Paule, for he that must iudge me is God hym selfe. Iudge not before the tyme, vntill our Lorde doe come, who wil lightē the secrettes that are hidden in darkenes, & will make manifest ••he inward parte of our harts, & then shall euerie one receiue his praise at gods hāde: This sayde Sainte Paule in the contem∣nynge of the sayinges and opiniōs of men. God knoweth the hartes, and seeth what euerie one is. At the hower of death it will appeare, who is good, and who is euill: we neede not care for the iudgementes of men, Let vs seeke how to please God one∣••y. Those which doe runne at Tilte to breake their staues, doe make no accōpte of the prayse or disprayse of the ignorante peoples iudgementes, which doe looke on: They respect onely the iudgement of

those which are to geue the pryces to the beste runner: Euen so oughtest thou to neclecte the prayse or disprayse of men, and onely seeke to haue all thy care in pleasinge of God that must iudge thee. If thou doe trauayle and take payne here, i•• is he which seeth all, and of his owne hande shalte thou receaue thy rewarde. Loue thou the veritie, and not the sayings of men, who are for the most part moued eyther with loue or with hatred, not cōsi∣dering what is in mā worthie eyther to be loued or mislyked. Be not thou trowbled, nor take any greefe thereof at all, that some folke haue of thee an euill opinion.

Arte thou better then Iesus Christ▪ Reade in the Ghospell and thou shalt find that some called him a deceauer of the people,* 1.33 some a Samaritane, and one that was possessed with the deuill. Some sayde that he was not a man of God, since that he kept not the feast dayes: Other answe∣red agayne, how coulde he doe so many miracles being a sinner?* 1.34 In so much that S. Iohn sayth. There was there-vppon a great scisme and diuision amongest them. Now yf of our Sauiour him selfe, who was all holines, and goodnes, there were so many opinions of men, why art thou so prowde, that heing so full of so many and sundrie kyndes of imperfectiōs, wouldest yet that euerie one shoulde allowe of thy doinges & cōmend thee. If of our most in∣nocēt Lord there were so many thoughtes

〈◊〉〈◊〉 men, why wouldest thou, that all men ••••ould sounde furth thy prayses with one ••••outh? If thou beinge a vessell full of all ••••etchednes & iniquitie art yet of many ••••mmended, lett it not displease thee, or ••••eeue thee, that there be some agayne ••hich speake litle good of thee.

There is not any so good, or so holie 〈◊〉〈◊〉 this worlde, whose lyfe is of all men ••••mmended, neyther is there any mans ••••••orke so well iustified, but that the ••••cked will mumure at it. It were a fowle ••••our, not to vse vertue in respect of any ••••••nge that the worlde can saye against it. ••t thy lyfe be neuer so holie, there will ••••t wante some, which will speake against 〈◊〉〈◊〉▪ And yf thou be so light as to be moued ••••th all that men saye of thee, thou shalt ••••uer doe any woorke that good is.

The poore blinde man that sat by the ••••ye syde at Iherico calling vpon Iesus ••••rist to helpe him,* 1.35 wanted not some that ••unde faulte with hym: But he the more ••••ey founde faulte with hym, the more he ••••rseuered in cawlinge vpon hym. It is ••••possible to refrayne the tonges of the ••••cked and the malignante people.

Draw thou neare vnto God and folow ••••e way of vertue, and cōtynue in it when ••••ou hast begonne it, not making any ac∣••••mpte of the wordes of idle felowes, ••hich haue no other busines, but to glose ••••on other mens intentions, and to inter∣••••ete amisse of their neighbours doinges,

It were a readie waye for thee to mak•• thee to loose thy wittes yf thou shoulde•••• gyue eare and make accompte of all tha•• the people talketh: Endeuour thy selfe contynuallie to please God, and to fullfi•••• his will, for all the rest is but vanitie an•• affliction of mynde.

LET EVERIE ONE LABOV•• to doe good onelie to please God vvit•• all, and not for the desire of vvorldli•• prayse, yf he looke to be revvarded fo•• his vvell doinge. CHAP. 9.

* 1.36BEVVARE that you doe no•• your woorkes (sayeth ou•• Lorde) to the intent to be seene of mē. And allthough•• our Sauiour saieth likewyse in another place: Let you•• light so shyne before men,* 1.37 that they may•• see your good woorkes, yet was it not hi•• will for all that wee shoulde seeke ou•• owne prayse, but the glorie and honou•• of God, And therefore he added sayinge•• to the intent that they maye glorifie you•• father which is in heauen. He that doth 〈◊〉〈◊〉 good woorke because he would be pray••sed for the doinge of it, seeketh not go••••

••lorie, but his owne.

God doth not prohibite vs to doe good ••penlie, but he would that our intention ••houlde be secret. He commaundeth thee ••ot to seeke thyne owne prayse, but in the ••ood whiche thou shalt doe, to seeke to ••lease hym.

If thou commit the treasour of thy ••oorkes to an other mans mouth, It is thē ••o longer in thine owne power eyther to ••eepe it, or to loose it. Keepe thyne owne ••easour thy selfe, and hyde priuelie the ••••ches of thy vertues, vnlesse thou wilt let ••••atterers spoyle thee quyte of them.

Kynge Ezechias, because he shewed his ••••easure to the Embassatours of the kinge ••f Babilon,* 1.38 he was greuouslie punished ••herefore. Doe not publishe abrode thy ••ood woorkes whiche thou doest, lest ••hou be punnished by God for a vaine & 〈◊〉〈◊〉 arrogant person. Seeke not for the re∣••ard of thy well woorking in this world, ••est thou loose thereby thy rewarde in ••eauen, and that the Iudge doe saye vnto ••hee at the iudgement daye. Thou hast re∣••eyued thy reward all readie.* 1.39

Be not thou desirours to be iustified ••y men, for yf thine owne conscience doe ••ccuse the, what auayleth thee then their ••ayne prayses. Flie from beinge praysed, ••est thou be deceyued, And so loose the ••erite of thy good worke.

Let not the prayses of men, nor the fa∣••ours of those whiche are mightie, any

thinge moue thee, or delight thee, for all such thinges as doe seperate thee from the cheefest felicitie of all, be bothe vearie vaine▪ and verie daungerous.

Of woordes make thou no accompte at all, for wysemen waye more thy workes them thy wordes. A good worke is praise worthie of it selfe, and they that seeke after wordes, shall nothinge finde at the last. The vertue that is wroughte in God shall receiue reward at the hand of God. If thou wilt cōmit thy life vnto the mouthes of mē, thou shalt neuer be quiet nor at rest amongest them, for sometyme thou shalt be of good accompte amongest them, and some tyme agayne thou shalt be no bodie, as their fansies serue them. The good and iust man is not moued with fayre woordes but seeketh all that he can to please God alone.

Retorne and looke into thyne owne consciēce, where thou shalte fynde recor∣ded the vearie truth of that whiche thou art in deede. There shalt thou fynde, how thou arte a weake and a frayle sinner, And that thou hast not longe to lyue here. And when death in deede shall come, then shalt thou see howe vayne the glorie of this world is, how brittle is the ioye, And how litle worth the prayses of men are. Desire not to be in the mowthes of men, for that they doe easelie deceyue with their vaine prayses, the greedie and fonde folowers of this worldlie honour.

It is but a vayne delighte which is not founded vpon a pure and a cleane con∣science. As goulde is tried in the fornace, so is man tried in the mowth of hym that prayseth hym.* 1.40 The gould is pourged in the fornace, and that whiche is not gould turneth into smoke and sinders: So vertue being once passed throwghe the fornace of prayse, yf it be false it consumeth awaye to nothinge, but yf it be trew, it is by praise increased. If thou desire the praise of men, thou hast not trew vertue in thee. If thou doest exalt thy selfe by mans praises, thou art not surelie vertuous.

Those of Babilone when they hard once the musick sounde,* 1.41 they adored the Idoll, and so doe vearie manie men, hea∣ringe them selues once praysed, they falle after to the adoringe of the Idoll of vice.

The Manna which the Israelites did re∣serue for any of the weeke dayes,* 1.42 they founde it allwayes the next daye folowing to be eaten vp with wormes, But that whiche was kept for the saboth daye, re∣mayned sounde and incorrupte. By this is to be vnderstode, That by the weeke dayes is signified the tyme of this present lyfe, And all the workes that thou doest in this worlde to be praised therefore of men, are all marred and corrupted: But those which thou doest lay vp in store for the greate feast of the glorious Saboth in heauen, wil contynue good and sounde for thee there▪ for the which also thou shalt receyue re∣warde.

Laye therefore all thy woorkes vpp in store against that highe feast of glorie.

VVhen God commaunded that the stones of whiche the Aulters were made,* 1.43 should not be pollished nor wrought, but should remayne rude & without woorke∣manship, he ment thereby no other thing, but that the woorkes which wee shoulde doe, wee should not doe them to be estee∣med for them by man, but onelie by the doing of them to please God.

The stone is not wroughte on the owte side but onelie to make it faire to the shew and view of men. Beware therefore of seekinge to please those that doe stand by to looke o••. Seeke thou onelie to please God, and to serue hym in the inward part of thyne harte, And defye all vaine Hypocrisie, or any other thinge that shoulde make thee to esteeeme of the vayne prayses of men.

HOVV GREATE A SYNNE vaynglorie is, and of hovv much mis∣cheefe that is the cause: And hovv carefullie they oughte to auoyde it, that doe tend to the perfection of Chistian Religion. CHAP. 10.

GYVE vnto thy Lord God the glory (sayeth the scripture:* 1.44) The glorye of thy good workes God him selfe doth craue at thy hande, as the principall authour and cause of the good which thou doest. Beware that thou vsurpest not that glory vnto thy selfe, which God will not geue vnto any man. Vayne glory is a greate offence vnto God: And selfe loue is a verye hurtefull thinge vnto the spirituall man.

In euery thinge that thou doest, be∣ware of vayne glory, and flye from it as from a Cockatrice, who if he chaunce for to espye thee, before thou espye him, and so be taken vnprouided, with his verye sight will cause thee to dye: But yf thou espye him firste, and doe consider well what vanitie is, and how litle reason thou hast to take glory of thine owne doinges,

thou shalt get perfect victory thereof.

Let God be praysed in his workes and not man, whoe is but a poore instru∣ment of his grace.* 1.45 VVill happily the axe (sayeth God) vaunte it selfe agaynst him that cutteth therewithall: Or will the sawe ryse vpp agaynst him that worketh therewith. The prayse of the worke is not to be attributed to the instrumente, but vnto him that worketh with it. Now if thou doest any good worke, thou arte nothinge els but the instrumente which God worketh it by. Beware lest thou doe attribute vnto thy selfe▪ that honour and glory which is due vnto thy Lorde.* 1.46

The Apostle after he had made men∣tion of many afflictions which he had suf∣fered in doing his duetie to God, sayeth. It is not I which haue done it,* 1.47 but the grace of God which is with me.

* 1.48The fower and twentie elders men∣tioned in the Apocalips tooke of the crownes from their heddes, and layed them at the feete of the Lambe. So ough∣test thou to doe also, laying the honour of thy good workes at the feete of Iesus Christ, remembringe what the Prophete sayeth:* 1.49 Not vnto vs Lord, not vnto vs, but vnto thy name geue glory. All our workes thou hast wrought in vs O Lorde, sayth Esay.

* 1.50Nabuchodonoser which in praysing of him selfe sayed. Is not this that mighty strong citie, which I built by myne owne

••••rce and power: Straight wayes harde ••is voyce from heauen, which sayd. Thy ••••ngdome shall passe away to thyne eni∣••ies.

Samson glorying in a victory which ••od gaue vnto him sayed:* 1.51 with a iaw of 〈◊〉〈◊〉 asse did I slaye this greate number: he ••as straightwayes so hūbled and brought ••we, that he was nighe deade of thirst, ••••rough the vayne glory of such workes, 〈◊〉〈◊〉 God him selfe wrought by his handes. 〈◊〉〈◊〉 Iob thought it a greate faulte, for a man 〈◊〉〈◊〉 delight in his owne hand.* 1.52 VVhich thin•• ••ou doest, as often as thou doest glorie & ••ast thy selfe of any woorke that thou ••est.

Moyses thowght that his hand had bene ••••ole and sounde,* 1.53 but as soone as he put 〈◊〉〈◊〉 hande into his bosome, it came out ••••ayne all full of leprosie. If thou doe ••••inke that thy woorkes be good & soun∣••••▪ doe but put thy hand into thy bosome, ••••d lay it on thyne hart, consideringe with 〈◊〉〈◊〉 selfe what circunstances are required 〈◊〉〈◊〉 make euerie woorke to be good and ••••rfect, And thou shalt happelie finde that ••••ey be partelie taynted with some spice 〈◊〉〈◊〉 the leprosie of vayne glorie▪ what hast 〈◊〉〈◊〉 that thou hast not receyued of God? Thy perditiō is of thy selfe,* 1.54 but thy sal∣••••••iō is from god. If thou doest looke what 〈◊〉〈◊〉 passed thee before tyme, thou wilt ••••de that thou hast committed some thing ••••t thou mayest worthelie be asshamed

of. If thou haue cōsideration to that whic•• is now present, Thou shalt finde thy sel•• in this tyme of bannyshement enuiron•••• with infinite daungers: And yf thou 〈◊〉〈◊〉 thyne eyes to that which is to come, th•••• hast much to be affrayed of, considerin•• the terrible Iudgementes of God whic•• are toward thee.

Thou oughtest rather to walke in fe•••• and dislykinge of thy selfe, heere in th•• vale of miserie and teares, Then be ful•• with vaine glorie and likinge of thy sel•• synce those good woorkes whiche th•••• doest, thou knowest not how acceptab•••• to God they be, neyther yet how lon•• thou shalte perseuer in them. He that sta••••deth,* 1.55 lett hym beware that he faule n•••• sayth th•• Apostle.

If thou take vaine glorie of that gra•••• whiche God gyueth thee, and be prow•••• thereof, thou shalt soone loose that gr•••• agayne:* 1.56 the Prophet Dauid sayeth, I say•••• in myne habundance that I will neuer 〈◊〉〈◊〉 mooued. And because he trusted vayn••••lie in hym selfe he fell, as the same Pr••••phet sayth further.* 1.57 Thou hast turned 〈◊〉〈◊〉 face awaye from me, and strayght wayes•• was troubled. If thou doest any good 〈◊〉〈◊〉 all, thou doest it by the power of God, 〈◊〉〈◊〉 what cause is there why thou should 〈◊〉〈◊〉 boast thee of the gooddes whiche be•••• thyne? They be those foolishe virgins 〈◊〉〈◊〉 haue their lampes without oyle,* 1.58 whic•• seeke for the vanitie and exterior glo••••

〈◊〉〈◊〉 ••his worlde. If thou doest gloriefie thy 〈◊〉〈◊〉, thy glorie is nothinge.* 1.59

If the Angells which haue so highe a ••••gnitie in heauen, doe seeke nothinge 〈◊〉〈◊〉 the honour and glorie of God, how ••••ch more owghtest thou beinge a seelie ••••rtall man, seeke to dryue from thee all ••••ne glorie, & to humble thy selfe? Learne ••••ou (O miserable mā) to be hūble of hart, 〈◊〉〈◊〉 thou mayest find that grace which the ••••ll Angells lost by their vanitie & pride.

••HE CONSIDERATION OF thyne ovvne vveakenes and defectes, and the greate labours vvhiche holie saints haue suffered here in the vvorld are vearie good remedies against vain∣glorie, the vvhich is vvont to marre all the good deedes▪ vvhich are vvrought by man. CHAP. 11.

LET hym that glorieth glorie in our lord (saythe the Apo∣stle:* 1.60) glory not in thine owne workes for all the glorie of the seruantes of Iesus Christ ought to redownde to God 〈◊〉〈◊〉 geuer thereof. Despise euerie vayne∣••••••rie of this present worlde, yf thou wilt

receyue the greater grace of God. And 〈◊〉〈◊〉 more deuoute that thou shalt fynde 〈◊〉〈◊〉 selfe, so much more hast thou cause to f••••re vaynglorye and to lyue circumspect•••••• Vayneglorie as it proceedeth from th•• which is good, so is it not deminished wi•••• that good, but rather thereby increase•• For as our God of his infinitie good•• gathereth good out of that which is eui•• So contrariwyse the malice of our adue••••sarie the deuill, is so great, that of good 〈◊〉〈◊〉 gathereth euill. Out of good woorkes 〈◊〉〈◊〉 gathereth vaynglorie, to the end that 〈◊〉〈◊〉 may destroye the merite of our go•••• woorke. This vanitie is the arrowe th•• flyeth by daye, which proceedeth from 〈◊〉〈◊〉 light of our good workes, from the whi•••• the Prophet desired to be delyuered.* 1.61 〈◊〉〈◊〉 heede thou be not hit with this arrow which carieth poyson with it to slaye th•••• with all.

VVhen thou thinkest that thou ha•••• done enowghe, and well acquited thy sel•••• in thy woorkinge, it is because thou 〈◊〉〈◊〉 not cōpared thy woorkes, with the work•••• of holie men. It thou compare thyne ow•••• woorkes with theirs, thyne owne will a••∣peare to be but of litle value. A thin•• which seemeth to be white when it is c••••••pared with snowe, seemeth in maner 〈◊〉〈◊〉 blacke. If thou call to thy remembran•••• how much the holy Martirs suffered, 〈◊〉〈◊〉 the greate pennance they tooke, I know not what worke of thine, that were ther••

〈◊〉〈◊〉 compared, would seeme any other 〈◊〉〈◊〉 very vayne and vnprofitable: Knowe ••••ne owne weakenes, and how litle thou ••••••e, & be not proude of nothing: let not ••••itie moue thee to doe any worke, ney∣••••er the hoping for any reward of man.

The wyndemill goeth not aboute, nor ••••ndeth meale, but if it haue wynde to 〈◊〉〈◊〉 withall: so be their many men that ne∣•••••• grynd any meale of good workes, but ••he wynde of vanitie doe blowe them ••••warde to yt: But the merite of thy ••••d woorke is lost, yf thou be moued ••••••reunto by vanitie. VVhat yf thou fulfill 〈◊〉〈◊〉 that the lawe cōmaundeth thee, where∣•••••••• hast thou yet to glorie? our Lord saying ••••••o thee,* 1.62 when ye haue done all that is ••••••maunded you, yet say that you be still ••••profitable seruantes.

All though that thou haddest allwayes ••••ued God, yet owghtest thou to accompt 〈◊〉〈◊〉 selfe but vnprofitable still. How much ••••re then oughtest thou so to doe, yf thou ••••est cawle well to thy remembrance all ••••••t thou hast done before, and how many ••••••es thou hast fallen into synne. The way 〈◊〉〈◊〉 thee to doe all thinges in deede, is to ••••ke accompte with thy selfe that thou ••••••t yet done nothinge.

Destroye not the fruyte of thyne owne ••••uailles, neither let al thy labours be lost 〈◊〉〈◊〉 nothing. God knoweth better then thy ••••••e, what thou doest, & what thy merites 〈◊〉〈◊〉: he will not leaue vnrewarded one

cuppe of coulde water whiche thou h•••• gyuen in his name.

VVhat neede is it for thee the•• prayse thy selfe? Doest not thou kno•• that if thou prayse thy selfe, thou shalt 〈◊〉〈◊〉 be praysed of God? Esteeme thy selfe 〈◊〉〈◊〉 vnprofitable, and God will accompt th•• amongest those that he alloweth for go•••• and profitable. If thou were neuer 〈◊〉〈◊〉 much worthy of prayse before, yet as•••• thou hast entred into the praysing of 〈◊〉〈◊〉 selfe, thou hast loste all that thou didd•••••• deserue before. And if thou were befo•••• vnprofitable, yet in so humbling of 〈◊〉〈◊〉 selfe, and acknowledging thy selfe for ••••¦profitable, thou shalte be accompted 〈◊〉〈◊〉 profitable. It is necessarie for thee to ••••¦ther thy thoughtes together: It is con••¦••nient fo•• ••hee to forget thyne owne ve••¦tuous deedes, since thou hast forgo•• thy sinnes whiche much better deseru•• remembrance at thy handes. It is 〈◊〉〈◊〉 most necessary thinge for thee to 〈◊〉〈◊〉 thy good workes. The good holy 〈…〉〈…〉 old time, laboured much to bring to 〈◊〉〈◊〉 memorie their offences past, and for 〈◊〉〈◊〉 purpose they humbled them selues ver•• much.

The Pharisee throwghe vayne glo•••• was ouer throwen,* 1.63 allthowgh it seem•••• tha•• he gaue God thankes. If thou 〈◊〉〈◊〉 praise thy selfe, thou art abhominable ••••¦fore god, and hatefull in the sighte of m••••▪ If thou wilt haue thy deedes to be gre••••

••••••eede yet take not thou them for such 〈◊〉〈◊〉 selfe, for otherwise will they neuer be ••••••n for such as thou wouldest haue thē ••••••e. Be thou in all thinges little before 〈◊〉〈◊〉 face of God, and thou shalt receiue the ••••••ter grace at his handes.

••••VV LITLE A MAN OVVGHT ••o esteeme hym selfe for greate in this vvorld, asvvell because that beinge in ••hat state, he is in more daunger of fa∣vvlinge into synne: As also for that ••he most parte of men, throvvghe the ••piniō of their ovvne greatenes, forsake cleane the seruinge of God. CHAP. 12.

SEKE not to clyme to highe,* 1.64 (sayth the Apostle:) but feare least by going to high, thou fa∣wle downe agayne. If thou wilt greate in heauen, thou must be but litle ••e vpon the earth.

Thou hast knowen many both greate 〈◊〉〈◊〉 mighty, of whome there is now no me∣••rie leste at all. How many haue attay∣•••••• vnto greate dignities and statelie pro∣••••••tions, which when they haue enioyed ••••m a whyle with greate pompe and glo∣••••, all that glorye turned quickely to a

smoke, and within a shorte space after 〈◊〉〈◊〉 mention at all was made of them, nor 〈◊〉〈◊〉 taken for them. They are gone and o•••••• succede in their roomes, who litle este•••• of those that went before them.

VVhy doest thou labour to cōmau•••• & to be great? VVhy wilt thou be a mig•••• man in this world? In the state which 〈◊〉〈◊〉 desirest to be in, haue their not bene 〈◊〉〈◊〉 other before thee? Hath not the wo•••• cleane forgotten them, and doe not 〈◊〉〈◊〉 see also what is become of them? And 〈◊〉〈◊〉 lyke that is to them befallen, must tho•• so looke to befall vnto thy selfe, since 〈◊〉〈◊〉 worlde kepeth still his olde custome. 〈◊〉〈◊〉 houlde how they ascended vp, and ho•• they fell downe agayne, and thou sh•• finde, that the more glorious their asc••••••dinge was, the more shamefull was 〈◊〉〈◊〉 fall.

Those persons, whom some of th•• greate men in former tymes disday•• doe now walke ouer them, and tread th•• vnder their feete.

Thou mayest thinke, that in the s•••• state in which thou wishedst to be, o•••• were before, whose names thou kno•• not: and the worlde hath now forgo•• that euer there were any such, they b•••• turned into dust and ashes. Thinke no•• much of that which is present, but lo•••• to that which is to come. Make no•• much accompte of that honour which 〈◊〉〈◊〉 world doth offer vnto thee here, but lo••••

••hat is to folowe after. If thou wilte but ••••nsider, and set before thyne eyes, that ••••ich shall folowe after this shorte lyfe is ••••ste, thou wilte be right well contented ••••th the state in which God hath nowe ••••aced thee here.

Let not the world beguyle thee, neither 〈◊〉〈◊〉 the deuill make thee to beleue that ••••ou woldest haue serued God better 〈◊〉〈◊〉 some higher roome, then in that meane ••••lling, wherein he hath now placed thee.

Many a symple sowle doth our enemy, ••••e deuill deceyue, with making them 〈◊〉〈◊〉 beleeue such lyke lies & vanities, vnder ••••e colour of vertue. They desire aduaun∣••••mentes & greate prefermētes supposing ••••en that they wolde gyue large almes, and ••••e many other good deedes. But all this 〈◊〉〈◊〉 false & full of disceyte: for honours and ••••omotions doe blinde vs worldlie folke ••••e greatest men, be lest lordes of them ••••••ues, and in the greater dignitie that men ••••ue, the more are they chardged with ••••re bothe of them selues and of others ••••so.

And now that thou art free from that ••ardge, and thereby more Lorde and ••••ster of thy selfe, and yet doest not satisfie ••••at little which thou art bownde vnto, ••••w wouldest thou satisfie that greate ••ardge, being in lesse freedome & liber∣••••. If thou canst not welde well a small ca∣••••••ge, how woldest thou doe, with an hea∣•••• burthen? If a few cares doe keepe thee

from thy prayers and other spirituall exer••cises, how wilt thou doe, when thou art en••uironed with many cares.

He that cannot beare a little, how w•••••• he goe throwghe with much? He that 〈◊〉〈◊〉 not a good Subiect, will neuer be good go••uernour. Be thou the seruante of God, an•• loue hym, and see that thy conscience b•• cleare, & referre all the rest to God, for y•••• he haue ordayned thee to be greate, he ca•• set thee vp when he liste, without any ca•••• of thyne, for of thy diligence therein, h•• hath no neede at all. Be thou humble be••fore the face of God and care not fo•• these dreames of honours. The trees whic•• growe in highest places, be soonest blow•• downe with the wynde. Esteeme not th•• highest degrees, for there is leaste safetie▪ In fishers nettes the greatest fish be take•• when the small fishe scape through the 〈◊〉〈◊〉 at ease.* 1.65 The greatest princes and cheef•• persons of Hierusalem, were led capti•••• into Babilon by Nabuchodonozer wh•••• he tooke the towne, but the meanest sor•• of people were suffered to continew sti•••• in their country and dwelling place. D••••sire not to be greate, since thou shoulde•••• thereby be so much the more likely to 〈◊〉〈◊〉 a pray vnto the deuill. Haue thou no lo••••ginge to be a mightie man in this world lest thou be brought to the eternall co••••fusion of Babilon.

Consider the end that great men ha•••• comme vnto and thou wilte lyke well 〈◊〉〈◊〉

••••ugh to continew in the meane state thou ••••e nowe in. Be contented with the state ••••ich God hath putt thee in, that thou ••aiest merite after this short lyfe, an high ••owne of euerlasting glory.

••HE GREAT BONDE THAT greate men are in, and that it is much better for our sovvles, that vvee be sub∣iectes, then gouernours, because they haue to render accompte of the sovvles ••••mmyted to theyr chardge. CHAP. 13.

YE Knowe not what ye aske, sayed our Lorde to his two disciples that wolde be preferred before their felowes.* 1.66 The not knowing ••••o thou arte, breedeth the appetite and ••••sire of commaunding and beinge greate 〈◊〉〈◊〉 the worlde.

Honour is the reward of vertue: if thou ••••e take thy selfe for worthy of that re∣••••rde, and thinkest thy selfe to be good, ••••en for that cause onlie art thou vnwor∣••••e of any honour at all. The verie opi∣••••on of thinkinge thy selfe to be a good ••••••n, is enoughe to make thee knowe that ••••ou art none. If thou doest but beleue that

thou deseruest it, euen for that alon•• mayest thou knowe that thou deseruest•• not: For ambition is the mother of all fa••••sehood and heresie.

It is hard to be in a highe degree, & n•••• to haue a proude & a highe mynde. Ther••••fore doest thou put thy selfe into grea•• daunger in seekng to be sett a lofte in th•• world, and to commaunde other. And •• thinke verelye that there is none of•• small vnderstandinge, that wold be a rul•• of other, yf he considered well with all, th•• chardge & the burthē of those that bea•••• rule and authoritye. They that wolde 〈◊〉〈◊〉 in auctoritie knowe not suerlie what b••••longeth to them that be in auctoritie.

The gouernour ought so much to 〈◊〉〈◊〉 cell all those whome he gouerneth, as th•• shepeherd oughte to excell his sheepe.

The degree of a doctor is not bes••••••wed vpon hym that begynneth for to b•••••• student, because he hath an intent to 〈◊〉〈◊〉 learned, but vpon hym that is allrea•••• well studied. Neyther is he to be mad•• gouernour, that beginneth to be vertuo•••• but he that hath of longe tyme ruled w•••• his appetites and is allreadie vertuous.

Gouernemēt belongeth to those wh•••• are perfecte.

* 1.67God commaunded that at the first bl•••••• of the trumpet, the Captaynes sholde 〈◊〉〈◊〉 comme into the fielde: And after the bl•••••• thereof sholde haue begonne to sow•• agayne, the whole Number of the peop••••

••••ould haue folowed after. But the princi∣••••ll leaders, must euer be readie at the first ••••ll to doo God his seruice. The subiectes ••••e not bounde so farre forth, as the rulers, ••ecause they are not in equall degree of ••erfection. But God will that the rulers be 〈◊〉〈◊〉 diligent in their chardge, that they ••••old be readie to run at the vearie firste ••allinge.

Hou much thou goest before others in ••ignitie of callinge, so much must thou ••••kewise goe before them in vertuous lyfe. ••f thou hast receyued muche, thou must ••unswere for much. If thou doe sinne, thy ••••nne is more greeuous, & thy fawl•• must ••••e greater, in asmuch as thy callinge is greater.

All Christes disciples were a sleepe ••ogether in the gardeyn,* 1.68 but our Sauiour ••eprehended none for his sleping but S. ••eter alone, for thoughe they were all ••ulpable of the same cryme, yet did the ••heefe of them all, deserue the greatest ••lame.

He that is to keepe others frō sleepinge, ••s bounde to much watching hym selfe.

Thou wilt not be ambitious, if thou consider that thou arte bound to be more vertuous then others, and that yf thou ••oest sinne, thou must haue also more pun∣••ishemēte then others haue. All mens eyes ••e fixed vpon hym that is in auctoritie, & ••f he doe not that which he ought to doe, ••e doth gyue cause of scandall and offence

vnto many.

The euill ruler is worthie of as ma•••• deathes, as he hath geuē occasion of muc•• synninge to the weake throwghe his eui•••• examp••e. The children of Iob perishe•• all in the howse of their eldest brother:* 1.69 S•• doe the subiectes perish by the example o•• theyr gouernour, who is to them as it we••re their elder brother. For comonlie th•• subiectes doe alwayes folowe the exampl•• of their leaders.

According to the colored stickes whic•• the shepeherd Iacob pitched in the wate•• where his sheepe did drinke,* 1.70 did they con••ceyue and bring forth their lambes. S•• likewse accordinge to such exāples, as th•• subiectes doe see in their superiours do•• they conceyue & bring forth good o•• euil•• workes. It is a blot in the subiectes 〈◊〉〈◊〉 to behold an euill exāple in his ruler. Th•• good or euill deedes, which art a directo•••• of others be lyke vnto the colored wāde•••• which Iacob set vp before his shepe: looke•• how thou liuest, euen so wil they lyue also▪

VVhen the Piller which went before the children of Israell for to guyde the•• and leade them the waye did goe,* 1.71 the peo∣ple folowed, and went after yt. And whe•• it stoode still, the people stoode still also▪ So likewyse, when the gouernour leadeth his folowers by the way of vertue, they walke after hym the same trade, but yf he stande still, and doe lyue in Idlenes, th•• subiectes stand still, and will not set on••

••••ote forwarde toward any good vertue▪ ••••oe thou before them thy selfe, that hast ••••ardge of them yf thou wilt haue them 〈◊〉〈◊〉 proff•••• by thee, for yf thou doest stand ••••ll, and callest on them to goe forwarde ••••ey will little regarde thy wordes.

There is much more force in perswa∣••••nge by workes and examples, then by ••••ordes: yf thou wilt haue thy people to ••••e well, begyn to doe well thy selfe befo∣•••• them. The Phisition doth more moue ••••s patient to drinke his bitter medecyne, 〈◊〉〈◊〉 drinkinge parte of yt before his face, ••••en by his onelie worde, in willinge hym 〈◊〉〈◊〉 drinke of yt.

So shalt thou moue thy people more 〈◊〉〈◊〉 doe well, yf thou goest before them, ••••d saie vnto them, let vs goe on together, ••••en in willing them to goe on, and stand ••••y selfe still.

Sainte Luke in the actes of the Apostles, ••••yth of our Lorde:* 1.72 That he began first to ••••e, and after to teach. Neuer trouble thy ••••lfe with much speakinge, which doth no ••••od when thou thy selfe liuest licētiouslie ••••e while, for it is a monstrous thinge for a ••••an to haue his tōgue larger thē his hāde.

Thy tonge is lesse then thy hande, and ••••osed vp in thy mouth, because it is gods ••••ill that thou shouldest vse but few wor∣••••es, and many deedes: speake little and ••••oe much.

The greate rulers of these our dayes, & ••••e greate preachers also make greate ac∣compte

of their well speakinge, and bu•• vearie little reckening make they, of the•••• vertuous lyuinge.

And when their lyuing is misliked their doctrine is but little esteemed. Be thou the first that shall vse diligent ser∣uice toward God, And thou shalt soone perceyue how much thou shalt moue th•• subiectes more by thy good examples, th•••• by all thy fyne talkinge and faire wordes▪ It is a greate follie suerlie, to haue a desir•• to be ouer other in auctoritie, when tho•• art bound to gyue a reckening to God o•• their sowles. It will be great trouble to th•• to be asked a reckenynge of thy subiecte•• synnes, which thy selfe neuer committed.

It is a madnes for one man to be bound to pay for that which an other man de••uoureth. VVhen the daye of iudgeme•••• cometh, it wil be worke enough for eue•••• man to answere for his owne soule withou•• any further accōpte geuing for the soule•• of other men. If thou shalt thē find enoug•• to doe for to delyuer thyne owne soule▪ how much more shalt thou haue to doe 〈◊〉〈◊〉 answere for the consciēces of other men•• & to deliuer their soules. It is suerlie gre•••• vanitie for thee to put thyne owne salua∣tion into so greate a daunger.

And much greater vanitie is it for th•••• to desire to be greater here in this place 〈◊〉〈◊〉 bannishemēt, & exile, then other men 〈◊〉〈◊〉

If thou be vertuous, and doest 〈◊〉〈◊〉 whiche thou oughtest to doe, thou shal••

〈◊〉〈◊〉 better beloued, and more honoured of 〈◊〉〈◊〉, allthoughe thou be but a subiect, then ••••u shalt be if thou be taken & esteemed 〈◊〉〈◊〉 a proude and an highe mynded ruler.

Doe awaye thyne affections, and put 〈◊〉〈◊〉 thy minde all such vaine thoughtes. ••he humilitie as becometh the faithfull ••••ante of Iesus Christ, and dryue from ••••ne harte the loue of worldlie honour•• 〈◊〉〈◊〉 promotiōs, for at the hower of death, ••••ich can not be vearie lōge to, since our 〈◊〉〈◊〉 is so shorte,) these things can nothing ••••her thee, but rather putt thy saluation 〈◊〉〈◊〉 greater daunger.

••••NSIDERINGE HOVV ••ITTLE ••ime vvee haue to tarie in this vvorld, vvee oughte not to se••t our loue vpon any of these vvorldlie thinges, but haue ••ur eye fi••ed still tovvard heauen, for ••he vvhich vvee vvere created, and so ••ughte vvee to vse these vvorldlie ••hinges in this our Pilgrimage▪ as vvee ••ay gaine by them the things celestiall. CHAP. 14.

VVHILEST wee doe here lyue in this worlde wee are in Pilgrimage and iourney toward our Lorde,* 1.73 saith the Apostle: Remember that 〈◊〉〈◊〉 arte here in this lyfe a straunger, and

goinge onwarde thy waye toward heau•••• VVee haue here no certaine resting pla•••• but wee looke for that whiche is to co••••▪* 1.74 There is no iourney made without ••••uayle. And synce thou art here a trauayle•• and a wayfaring man, thou must not loo•• to spend the tyme thou lyuest here in 〈◊〉〈◊〉 and pastyme.

Make not much adoe in building 〈◊〉〈◊〉 howses to make a long abode here in 〈◊〉〈◊〉 barrayne worlde, since thou hast so ry•••• and so plentifull a country prepared 〈◊〉〈◊〉 thee by thy father in heauen, make the••••••fore what hast thither thou canst.

Heare what S. Peter sayeth vnto you•• desire you all that lyue here lyke stra••••gers and pilgrims,* 1.75 that you will abstay•••• from all carnall and sensual delightes, a•••• lyue ye as it becometh pilgrims to d••▪ You know how that pilgrims and passe••••gers here in this world doe lead a lyfe 〈◊〉〈◊〉 of payne and trauayle: They are all 〈◊〉〈◊〉 were straungers, and lyue voyde of 〈◊〉〈◊〉 frendes here. Make thou therefore no ••••••compte of worldly frenshippe, since th•••• knowest that it is hurtfull to the soule▪ 〈◊〉〈◊〉 since thou arte but a trauayler here, th•••• must not looke to haue all thinges acc••••••ding to thyne owne tast. If thou carry 〈◊〉〈◊〉 well this in minde, that thou arte 〈…〉〈…〉 a pilgrime, thou shalte thereby esc•••••• 〈◊〉〈◊〉 mischeefes.

Thou must passe away in haste 〈◊〉〈◊〉 poste through this worlde, and make 〈◊〉〈◊〉

taryeng here.

He that taketh vp his lodging at ad∣••enture in an Inne to staye there but an ••owre or two, neuer goeth about to dresse ••p the howse, nor to bestow any cost there, ••eaning not to reste therein, but maketh ••ccompt to get him quickely thence: And ••f he sholde doe otherwyse, men wolde ••ccompt him but a foole for his labour. ••hou arte here but a pilgrime, to day thou ••mest hether, to morow thou must make ••ccompte to be gone agayne.

Neuer take thou any care to get ho∣••ours, ryches, or other lyke vanities, since ••••ou arte lyke no longer to enioy them, ••ut parte thou must from them agayne in ••••eate hast: but rather play the good way∣••ring mans parte, who all the way that he ••auayleth, hath still his mynd on his iour∣••••es ende, and the place vnto which he 〈◊〉〈◊〉 going. So let all thy thoughtes and cogi∣••••tions be altogether of heauen, which is ••e very true lande of the liuing, where ••hrist doth rest with his holy elect.* 1.76

Thou arte going towardes thy fathers ••ountry, let thy mynd be occupied there∣••••re vpon the meanes of comming thy∣••••er, & of the good enterteynement thou ••••te lyke to finde there, and forget altoge∣••••er this present banishment, for this lit∣••••e space of tyme that thou continewest ••••ere, thou hast no certentie of thyne habi∣••••tion.

If thou wert sure to continew here

any longe tyme, I wold nothinge maruayl•• at thy buildinge of greate howses, nor 〈◊〉〈◊〉 thy greate prouision making, for so ma•••• thinges. But thy lyfe being so shorte, an•• the hower of thy death so vncertayne, th•••• thou knowest not whether thou shalt ly•••• vntill to morowe: Thou deseruest grea•••••• to be reprehended, and sharply to be ••••••buked, if thou sholdest make accomp•••• of any thing in this world, as though th•••• sholdest alwayes enioye it. There be ma•••• which build fayre howses, and when th•••• haue done, other men doe make th•••• dwelling in them. Take not these sligh•••• thinges of the world to be any better th•••• they are in deede. And since thou art eu••••ry howre and momente, departing hen•••• by death, esteeme no such vanities of th•••• world, in which there is no stedfastnes n•• assurance.

Euery man is well contented wi•••• one euill nightes rest in his Inne, when 〈◊〉〈◊〉 remembreth that the nexte day folowi•••• he is to rest at home in his owne howse•••• his ease. This onely consideration migh•••• suffice thee to suffer with patience, all th•• troubles of this present lyfe, remembri•••• with thy selfe that they are not long to ••••••dure and continew here: but that thou 〈◊〉〈◊〉 ready still euery day to take thy iorn•••• thine owne howse, which is heauen, 〈◊〉〈◊〉 thou mayest take thy rest for euer.

Haue alwayes in thy mind the 〈◊〉〈◊〉 of the holy prophete Dauid saying 〈◊〉〈◊〉.

I am a stranger here before thee, and ••••lgrime,* 1.77 as my parentes haue bene be∣•••• me.

If thou doest consider how eternall 〈◊〉〈◊〉 durable that lyfe is, which we looke 〈◊〉〈◊〉 hereafter that neuer is to haue ende, 〈◊〉〈◊〉 compare it with this lyfe which we 〈◊〉〈◊〉 leade here now, (all were it a thou∣••••••d of yeares) yet in comparison of that ••••er lyfe to come which is perpetuall, 〈◊〉〈◊〉 wilt thinke this to be scarse halfe an ••wer.

Make well thine accompte, and thou ••••••te finde (as the truth is in very deede) ••••at this presente lyfe is in comparison 〈◊〉〈◊〉 that other to come, but euen a moment. 〈◊〉〈◊〉 This moued the Apostle to suffer with ••••ience the great trauailles & turmoyles 〈◊〉〈◊〉 his Pilgrimage here, sayinge to the Co∣••••••thians.

VVe doe take paynes here and doe ••••••uaile, but yet wee be not forsaken:* 1.78 wee ••••fer persequutiō, but yet wee shrinke not ••t: wee are throwen downe, but yet wee ••••rish not: we fainte not, because our tri∣••••lation is here in this present tyme but ••ie and short: wee lyue now beholdinge 〈◊〉〈◊〉 that which wee see with our bodelie ••es, but those thinges which wee see not: 〈◊〉〈◊〉 visible thinges be but for a tyme, but 〈◊〉〈◊〉 inuisible thinges be for euer. VVith ••s contemplation, both of the breuitie 〈◊〉〈◊〉 this lyfe, and of being but as a Pilgrime 〈◊〉〈◊〉 it did the holye Apostle disgest the

heauie stormes which he suffered here 〈◊〉〈◊〉 his Pilgrimage toward heauen.

And whylest thou takest thy selfe 〈◊〉〈◊〉 be but a wayfaring man here, thou ned•• not greatly to care for that thou arte 〈◊〉〈◊〉 better regarded of men here in this lyf••▪ If the trauaile of thy lyfe seeme ou•••• burdenous vnto thee, remember it is 〈◊〉〈◊〉 endure but for a short space. Of the sai•••• of the old Testament,* 1.79 S. Paule sayeth: Th•••• they confessed them selues to be but pi••••grims and strangers vpon the earth, liui•••• in caues and vaultes vnder the earth, 〈◊〉〈◊〉 that in this lyfe they neuer had reste, 〈◊〉〈◊〉 continewed still in wandering on of the•••• pilgrimage.

Lyue not here as though thou we•••• an inhabiter in this world. Cain began 〈◊〉〈◊〉 buylde cities here vpon the earth, and a••••ter he lost the chefe citie of heauen. Th•• first that sought to lyue on this earth ly•••• an inhabiter thereof being in deede 〈◊〉〈◊〉 a pilgrime, was Cain, who was afterwar•• damned.

S. Peter was worthely reprehend•••• by our M. Christ, for as much as he bei•••• but a pilgrime vpon the earth, wolde 〈◊〉〈◊〉 needes haue had a howse builded on th•••• mounte Thabor, as though he had 〈◊〉〈◊〉 to haue made his mansion stil on the ear•••• and haue continued an inhabiter there••••▪

They which trauayle throughe stran•••• countries towardes their owne dwelling•• doe neuer vse to buy any thinge by 〈◊〉〈◊〉

••ay as they trauayle, but that which they ••ay easalie carry with them, they neither ••••y howses nor trees, nor such vnporta∣••••e ware, but onlie things of easie cariage, 〈◊〉〈◊〉 Pearles or Iewells whiche be of more ••••ice & greater value then they be either ••••mberous or heauie to carrie with them ••••to their countrye. Remember that thou 〈◊〉〈◊〉 a trauailer and a pilgrime, and that of ••••••y worldlie substance thou canst not car∣••••e ought hence with thee. Here must thou ••••edes leaue all thyne honours, & riches ••ehynde thee: Thy good workes be onelie ••••e thinges that thou must looke to carrie ••ith thee, and therefore labour thou to ••ette good store of them: All other things ••olde anoy thee, and comber thee, These ••••ll comforte thee and releeue thee.

VVhat wisdome were it for thee to ••••eke to be rich here, from whence thou 〈◊〉〈◊〉 dayly passing in haste, and after when ••••ou arte gone hence to lyue a beggerly ••••••d a bare lyfe at home in thyne owne ••owse? Seeke to carry with thee in thy ••••lgrimage the pretious iewels of good merites, that thou mayest come rich home and lyue in prosperitie and honorable welth for euer in heauen.

THAT THE BEVVTIE OF TH•• soule is more to be set by, thē the bevv•••• of thy bodie, vvhiche is but a ver•••• small thinge to be made accompte 〈◊〉〈◊〉 and therefore is thy mynde to be fixe•• vpon the contemplation of diuine an•• celestiall thinges vvhich ought onelie 〈◊〉〈◊〉 be loued and esteemed. CHAP. 15.

* 1.80BEVVTIE is but a vayn•• thing, sayeth the wyse ma••▪ And if all vanitie be to 〈◊〉〈◊〉 esteemed as nothinge, the•• with greate reason ought this bodily bewtye of ou•• be accomted as nothing. Amongest all o••ther vanities which worldly men doe de••lyght in, (all which thou that arte a goo•• seruante of Christ oughtest to despise there is none greater then that delyght which is taken in the bewtie of our body And truly they seeme to wante the vse 〈◊〉〈◊〉 reason, and are to be esteemed litle bette•• then fooles, that take felicitie in any suc•• vayne pleasure.

Let not thyne owne bewtie decey•••• thee, nor be not delighted with the vay•••• shadowe thereof, lest it happen to th•••• as it did to that fond felow Narcissus, 〈◊〉〈◊〉

••••e delyghte that he tooke in his owne ••••••e: fell into such a foolish fantasie 〈◊〉〈◊〉 often beholdinge the shadowe of ••••ce in the water, that he after perished 〈◊〉〈◊〉 shamefullie thereby.

••••solons goodlie faire lockes of heare 〈◊〉〈◊〉 but the instrumentes of his owne 〈◊〉〈◊〉.* 1.81

••hat bewtie which almightie God hath ••••••wed vpon his creatures, is to the end 〈◊〉〈◊〉 the Creator might the more be glo∣•••••••• thereby, and hym selfe the better ••••••vē by his creatures. Doth it not often ••••••nce vnto thee as thou trauaylest by ••••••aye to espie a small streame of water ••••••••inge, which when thou folowest, thou ••••••st thereby the fountaine from whēce 〈◊〉〈◊〉 ••••••e? So of euerie ••••••porall bewtie that 〈◊〉〈◊〉 beholdest, thou ••••st looke to finde 〈◊〉〈◊〉 by due examyning and diligent sear∣••••••••ge of one thinge by an other,) vntill 〈◊〉〈◊〉 thou doest fynde out the principall 〈◊〉〈◊〉 and fountaine thereof, which is God ••••••selfe, from whome all bewtie procee∣••••••.

It is the propertie of litle children 〈◊〉〈◊〉 they looke in their bookes, to marke 〈◊〉〈◊〉 be the goodliest gay letters in all 〈◊〉〈◊〉 bookes, and nothing to regard fur∣•••• ••he matter that is written in them.

••e not thou like vnto a little child, ••••••e thou arte now come to mans estate. 〈◊〉〈◊〉 doe not rest thy selfe in the con∣••••••plation of the bewtie of that thinge

which thou beholdest, but let it serue th•••• as a booke to finde out the true caus•• the geuer thereof, that thou mayst there be moued the more to loue hym, and gyue him the greater glorye theref•••••• Thou shalte finde written in euerie of 〈◊〉〈◊〉 creatures, yf thou consider thē well, th•••• is God which is the Creator of them a••••

The creatures be as it were spectac•••• which serue vs, not to see our selues but to make vs to see other thinges 〈◊〉〈◊〉 better by them. So must thou vse th•• creatures, not for to see thē, nor thy 〈◊〉〈◊〉 in thē, but to see & beholde God in the▪

If thou doest loue and esteeme thy se•••• because thou art bewtifull and fayre, I 〈◊〉〈◊〉 then aske of thee, doth not this be•••• proceed•• from the soule?

Take from thy body thy soule, 〈◊〉〈◊〉 then what thinge is vyler, and more 〈◊〉〈◊〉 then thy bodie? If thy bodie then ser•••• vnto thee bewtifull, how muche 〈◊〉〈◊〉 owghtest thou to thinke thy soule be••••••••full, and to loue that, which is the cause thy bodies bewtie? If the onelie prese•••• of thy soule, be cause of the bewtie of 〈◊〉〈◊〉 bodie, of what bewtie then mayest 〈◊〉〈◊〉 thinke thy soule to be of? In the soule ••••••••sisteth the trewe perfecte bewtie: fo•• other bewty is but as a shadowe, that 〈◊〉〈◊〉 passeth awaye and vanisheth. Thou 〈◊〉〈◊〉 not consider the barke, nor the outwa•••• apparence, but rather cast thyne 〈◊〉〈◊〉 toward the roote & loue and esteeme••

••••••ynninge of all that which appeareth so ••••••e on the outside, vpon that, as vpon a 〈◊〉〈◊〉 foundation, grounde both thy loue 〈◊〉〈◊〉 affection.

And of bodelie bewtie, make no ac∣••••••te, which is by a litle sickenes or other ••••••alties soone taken awaye. Thy dayes 〈◊〉〈◊〉 awaye in hast: Thy yowth is soone ••••••e: And toward thine olde age, (and so ••••••sequentlye vnto death) thou passest ••••••y as fast: which when it cometh, what 〈◊〉〈◊〉 then become of all thy bewtie, and 〈◊〉〈◊〉 fayre lookes? If eyther in thy selfe, or ••••••y other bodie, thou findest any bew∣••••••••l countenance, calle to thy remem∣••••••••ce in how shorte space death will ••••••re that fayre white skynne, and how ••••••w will those eyes be, and fea••••full to ••olde, that were before so brighte, and 〈◊〉〈◊〉 to looke vpon. And how filthie and ••••••e will all that bodie be, that seemeth 〈◊〉〈◊〉 so bewtifull to thyne eye.

••his veritie is now for the tyme coue∣•••••• with falsehood, and this deceyuable ••••warde shew hydeth the certaynetie of 〈◊〉〈◊〉 ••ruth. This outwarde shew of vayne ••••••e, doth nothing els but secretlie de∣••••••e our eyes. It burneth worse then the 〈◊〉〈◊〉 of the fyre, for no man is burned 〈◊〉〈◊〉 the fyre, but he which toucheth it, ••••••ewtie burneth a farre of. Vnder this ••••••terfeyt signe, is their muche matter ••••••e, let the eyes of thyne vnderstāding, ••••••e out the secret misteries thereof.

I wolde not haue thee to abuse th•• eyes with the verie fyrst shew, or 〈◊〉〈◊〉 ouerthrowen, at the first blow, but as so•••• as thou seest any bewtifull sighte, whic•• like to enflame thy mynde with any va•••••• affection, calle straight to thy mynde 〈◊〉〈◊〉 thinge man is.

And yf thou woldest exercise thy 〈◊〉〈◊〉 often tymes in the consideration the•••• Thou shouldest take such an habituall ••••••ceyte thereof that thou mightest euer 〈◊〉〈◊〉 serue God with a pure & a cleane my 〈◊〉〈◊〉 and quite dischardge thine affection 〈◊〉〈◊〉 such fond vanities. Labour to bewtif•••••• to adorne well thy soule, for al other 〈◊〉〈◊〉 is nowght els but vayne, corruptible, 〈◊〉〈◊〉 transitorie, whiche tyme consumeth▪ 〈◊〉〈◊〉 quicke••••e bringeth to nothinge.

THE VVEARINGE OF G••••••gious and braue apparell, is not co••••••nient for a true proffessor of Chri•••• Religion, cheefelye because th•••• tokens of a vaine glorious mynde. CHAP. 16.

NEVER boast thee of thy ••••••••mentes,* 1.82 sayth Ecclesias•••••••••• If the superfluitie of ••••••rell had not bene rep••••••••sible, Christ wolde 〈◊〉〈◊〉 haue commended S. 〈◊〉〈◊〉 Baptist for his moderation and 〈◊〉〈◊〉

••••at behalfe:* 1.83 Nor S. Luke the Euange∣••••••••n wryting of the rich man, wolde ne∣•••••• haue touched him for that he vsed to ••••••re pretious and sumptuous apparell. ••••••nd our Sauiour him selfe sayeth: That 〈◊〉〈◊〉 which doe apparell them selues in 〈◊〉〈◊〉 and costly array,* 1.84 doe dwell in kinges ••••••ses, in the howses he sayeth of tem∣••••••••ll kinges, not the howse of the eter∣•••••••• kinge of heauen.

Since the holy Ghost the author of ••••••••pture, condemneth the proude appa∣••••••••ng of the rich man that was damned, 〈◊〉〈◊〉 commendeth the holy precursor S. 〈◊〉〈◊〉 for the sharpenes and austeritie of 〈◊〉〈◊〉 cloathinge: It is a greate argument to 〈◊〉〈◊〉 in how great daunger they doe lyue 〈◊〉〈◊〉 delyghte in rich aray, and how vayne ••••••se persons be, that doe spende their ••••••e and welth in such kinde of vanitie. 〈◊〉〈◊〉 If thou doest not apparell thee gorgi∣••••••••y to any ill ende, yet at the leaste thou ••••••st lose much tyme therein, which is 〈◊〉〈◊〉 most pretious thing that thou hast.

And although it be not alwayes di∣••••••••lye a sinne to weare such curious and ••••••••ycate apparell, yet hath it alwayes some ••••••itie annexed vnto it, for commonly 〈◊〉〈◊〉 which doe weare it, doe loue the ••••••re to be seene and commēded of men: ••••••cy little doe profit in vertue, and their ••••rite doth wax colde in deuotion: And 〈◊〉〈◊〉 when thou hast bestowed all thy la∣••••••r to make thy selfe syne and trymme,

yet shalt thou neuer be comparable 〈◊〉〈◊〉 the poore flower of the field:* 1.85 For Salo•••• with all his glory was neuer lyke vnto 〈◊〉〈◊〉 of the fresh flowers of the field.

The Apostle sayeth: That if we 〈◊〉〈◊〉 wherewith to cloth vs,* 1.86 let vs be con••••••ted. It sufficeth for the simple folower 〈◊〉〈◊〉 Christ, to weare such comly apparell 〈◊〉〈◊〉 most conformable to his estate and ••••••ling.

Flye from all curiositie, for it is a ••••••ken, that who so setteth much by 〈◊〉〈◊〉 outwarde stuffe, is little occupied abo•••• the adorning of the inward man. King ••••••lomon by meanes of much adorning 〈◊〉〈◊〉 him selfe and his Courte, fell to be f••••••getfull of his duetie towarde God, 〈◊〉〈◊〉 tooke little care of his soule, so as he 〈◊〉〈◊〉 at last to the adoring of Idolls. Men 〈◊〉〈◊〉 vse to beholde the outside, but God l••••••keth into the harte, and they seeke 〈◊〉〈◊〉 how to content men, that are so much ••••••cupied in these exterior thinges.

But harken what the Apostle S. Pa•••• sayeth:* 1.87 If I shold attend vnto the plea•••••••• of men, I sholde not then be the seru•••••• of Iesus Christ. If thou wert mortific•••••• thou oughtest to be, thou woldest 〈◊〉〈◊〉 all these superfluous cares. The outw•••••• busines driueth away the good though•••• from the hart, One man cannot suffice•••• so many cares at once, he must needes 〈◊〉〈◊〉 in the one of them, and for the setti•••• out of his bodie confounde his soule.

〈◊〉〈◊〉 Apostle saith that the holie fathers 〈◊〉〈◊〉 olde testament went appareled with 〈◊〉〈◊〉 made of camels & goates heare.* 1.88 〈◊〉〈◊〉 were men as wee are: but conside∣•••••••• with them selues, that they came 〈◊〉〈◊〉 out of their mothers bellies,* 1.89 & that 〈◊〉〈◊〉 sholde naked retorne to the earth 〈◊〉〈◊〉 from whence they first came: They 〈◊〉〈◊〉 still appareled like poore pylgrims 〈◊〉〈◊〉 this world.

••efore the falle of man, there was no ••••••itie of any apparell at all, for then ••••••an cloathed with the grace of God, 〈◊〉〈◊〉 sonne is appareled with lighte, and ••••••ēcie was then his vesture, more pure ••••••he whytest lylie: but when he had ••••••oste that innocencye, he wexed then ••••••ed any lōger to be naked. And ther∣•••• ••id God apparell our fyrst progeni∣•••••• garments made of beastes skynnes. ••••••or that man was wounded by synne, ••••••ouered hym with cloathes, to bynde 〈◊〉〈◊〉 to hyde his woundes with all. He ••oasteth hym of his apparell, is like ••••im, that braggeth of his olde cloutes 〈◊〉〈◊〉 hath plastered his sores withall▪ 〈◊〉〈◊〉 glorye may well be accompted for 〈◊〉〈◊〉 vnto him. Greate follie were it for ••••ities to boast him of his woundes and 〈◊〉〈◊〉.

〈◊〉〈◊〉 was but in vyle apparell, when he 〈◊〉〈◊〉 haue appareled my selfe with 〈◊〉〈◊〉▪* 1.90 That noble king Dauid was both 〈◊〉〈◊〉 and verye sharpely appareled too

when he sayed: My garment was sack•••• made of heare.* 1.91 To them that doe g•• in such vayne apparell, God sayeth b•• mouth of his prophete Esay:* 1.92 VVo•••• shall be thy coueringe: Thou prouo•••• God with such lyke vanities, who (〈◊〉〈◊〉 prophete Dauid sayeth) hath them 〈◊〉〈◊〉 abhomination.* 1.93

Bring not into the worlde new i••••••tions and strange deuises of apparell 〈◊〉〈◊〉 stand in feare lest thou be punished t••••••••fore at Godes hande, whoe sayeth 〈◊〉〈◊〉 mouth of the prophete Sophonias: 〈◊〉〈◊〉 bring my visitations vpon princes an•• children of kinges,* 1.94 and all such as do 〈◊〉〈◊〉 in new and strange deuised apparell: 〈◊〉〈◊〉 rich and curious apparell is onely 〈◊〉〈◊〉 for vayne glory and lightnes of mind▪

Thou doest thereby manifest thy 〈◊〉〈◊〉 to the worlde, and publish thine own ••••••fectes, and make numbers of men ••••••compte thee for lighte, whereas ha•••••• thou waste before esteemed for a 〈◊〉〈◊〉 grauitie and good discretion. Eccle••••••cus sayeth, that a mans appareling, 〈◊〉〈◊〉 maner of going,* 1.95 geue signes what th•••••• is. The outwarde superfluitie is a to•••••• the inwarde vanitie, and delicate app•••••• declareth the tendernes and weaken the minde, for he that esteemeth so 〈◊〉〈◊〉 the tricking vp of his body, and hat•• care therefore, hath not his minde ••••••pied in manlye exercises, nor sette 〈◊〉〈◊〉 his vnderstandinge a worke, as 〈◊〉〈◊〉

••••••ite for a good christian to doe.

Thou doest take that from the poore ••••ch thou bestowest on thy selfe in su∣••••••fluous vanities. VVeare not in any∣••••••e that which exceedeth thy calling & ••••ree, but such moderate and honest ap∣••••ell, as is conuenient for thy profession 〈◊〉〈◊〉 dignitie, that thou doe geue no shewe ••••ny vayne glory or lightnes in thee.

Beholde thy Sauiour Iesus Christ han∣••••••g naked on the Crosse for thy loue: and 〈◊〉〈◊〉 thinges thou goest aboute, haue in 〈◊〉〈◊〉 minde Christ that was crucified for 〈◊〉〈◊〉, and thou shalt thereby cut of a num∣•••••• of superfluous cares, that often mo∣••••eth and troubleth thy minde.

〈◊〉〈◊〉 AT TRVE NOBILITIE IS ••ot that vvhich the men of the vvorld ••o much glorie in, that is to saie. The discending of noble hovvses, and from ••uch Auncestours as vvere of singuler ••nd rare vertues: But that is true no∣••ilitie vvhich euerie one getteth by this ••vvne vertue. CHAP. 17.

HOLIE Iob in his bitter sorowe and lamentation cryed out say∣ing:* 1.96 Vnto curruption and rot∣tennes haue I sayed thou arte my father, and to the worme••

sayed I lykewise, ye are my mother 〈◊〉〈◊〉 sisters. If thou vayne man wilte needes 〈◊〉〈◊〉 holde the originall of thy parentage, 〈◊〉〈◊〉 but open the graue, and loke into it. 〈◊〉〈◊〉 great vanitie that a very worme the so•• of Adam, shold esteeme so much of hi•• selfe for the nobilitie of his kinred.

A wyse man sayeth: To what end s•••• these greate tytles, what good doe the•••• royall armes and monumentes of no••••••litye. Although all the corners and pla•••• of thyne howse were filled with the m••••numentes of thyne auncestors, yet is v••••••tue still the true nobilitie. It were be•••• for thee to be Thersites sonne, (who 〈◊〉〈◊〉 a man of an obscure and base calling) 〈◊〉〈◊〉 condicion to be Achilles: then to be•••• selfe lyke vnto Thersites, and to haue ••••chilles to thy father. He lyke a ma•••• greate value and courage, gaue the beg••••ninge of nobilitie to his kinred, and ••••••uaunced and set vp the house from wh•••• he descended: So did thyne aunces•••••• likewise, at the first aduaunce thine ho•••• but in beinge thy selfe vertuous 〈◊〉〈◊〉 mightest leaue nobilitie to thy child•••••• and those that shold descende of th•••• all were it so that there had none bene•••••• vnto thee by those which were be•••• thee, and from whom thou descende••▪

If thou be borne noble, and after•••••••• growe to be of a vile, and a base 〈◊〉〈◊〉 and of lewde behauiour, the nobilit•••• thy blood, wil take end in thee. It is 〈◊〉〈◊〉

〈◊〉〈◊〉 be the begynner of nobilitie then to 〈◊〉〈◊〉 the ender thereof. To sett vp a state is ••••re worth, then to make an end of yt. ••••rtue begynneth the house, and vyce ••••keth an end thereof. Thyne owne euill ••••edes ouerthroweth cleane thyne house. ••eeke not for the light of other mēs eyes 〈◊〉〈◊〉 see with all yf thou hast none in thyne ••••ne. For the light of other mens nobili∣•••••• will pleasure thee but little, yf thou 〈◊〉〈◊〉 none within thy selfe.

It is better to be noble, then to discend ••hose which are noble. It is better to be ••••••tuous, then to discend of those that be ••••••tuous. And it is a greate token, that he ••••••not vertuous that goeth to begg and ••••••owe his vertue from other men. And ••••••ause thou hast it not in thy selfe, thou ••••kest how to bewtifie thy selfe, and sett 〈◊〉〈◊〉 selfe out with the gooddes of other 〈◊〉〈◊〉. It is an argument of greate pouertie, 〈◊〉〈◊〉 thou art faine to enrich thy selfe with 〈◊〉〈◊〉 good deedes of thyne Anuncestors.

If thou be discended of those which ••oble, so much art thou bounde more be vertuous, that thou mayest by thy ••••des declare to others that thou art of 〈◊〉〈◊〉 generation. Out of one roote grow 〈◊〉〈◊〉 the pricles & the rose, And so of one ••••••ther may there be borne a noble child, 〈◊〉〈◊〉 an other very vyle. So mayest thou 〈◊〉〈◊〉 out of a roote, from whence there 〈◊〉〈◊〉 come some noble and valiant men, 〈◊〉〈◊〉 thy selfe for all that be but a base

bramble or thorne. Cain, Cham, and Es•••• had all noble men to their fathers, & ••••ble men to their brothers, but them sel•••••• and their ofspringe, were both vyle 〈◊〉〈◊〉 miserable, and darkned much the 〈◊〉〈◊〉 stocke from whiche they were discend••••

If thou doe not the actes of Nobili•••••• I cannot accompte thee for noble. It is 〈◊〉〈◊〉 parte of a noble mynde to forgyue i••••••ries: As it is likewise the propertie 〈◊〉〈◊〉 vyle mynde to be greedie of reuenge▪ 〈◊〉〈◊〉 the parte of a noble minde to suffer all 〈◊〉〈◊〉 tribulations of this world with a cōte•••••• mynde, & to occupy thy mynde in fru••••••full cogitations, and matters of grau•••••• and not in these vyle and flight transi•••••• thinges of this world. That is to be ••••••compted trew nobilitie, which ador•••• the mynde with good maner and be••••••uiour. It is not the honour of thy sto•••••• but the Nobilitie of thyne owne my•••••• that shal make thee acceptable in the 〈◊〉〈◊〉 of God.

The nobilitie which perteyneth to 〈◊〉〈◊〉 bodie is not thyne, but theirs from 〈◊〉〈◊〉 thou receyuedst it, but the true nobil•••••• in deede, whiche is thyne owne pro•••••• vertue, can neyther be gyuen thee, 〈◊〉〈◊〉 taken from thee. VVhat merite ough•••••• thou to haue for that which other do•• 〈◊〉〈◊〉 for thee? VVhat prayse mayest thou ••••••thelie looke for of that thinge which 〈◊〉〈◊〉 doest inherite by thine auncesters? 〈◊〉〈◊〉 nobilitie of thyne auncestors cometh 〈◊〉〈◊〉

••••neration, but the nobilitie of vertue ••••meth of thyne owne proper worke and ••••bour, holpen forwarde with the grace of ••od, without which thou canst doe noth∣••••ge. This nobilitie is properlie thine.

From a bitter roote proceedeth often a ••••uite pleasant and delectable to the tast, & 〈◊〉〈◊〉 likewyse of a base & meane stocke may ••roceede an honorable & a noble of spring ••elighting in vertue and the loue of God. ••ut many because they be borne of noble ••milies, take thereby the more licētious ••••bertie to be them selues vaine and arro∣••ant.* 1.97 His glorie (sayth Ose) is in his noble ••irth and conception, and so of our birth ••••roweth vanitie. And those thinges which ••••ey sholde take to stirre them the rather ••o be vertuous, they take occasiō by them 〈◊〉〈◊〉 be the more vaine and light. The nobi∣••••tie of their discent should inforce them 〈◊〉〈◊〉 folow the vertue of their Auncestours.

There nobilitie sholde be vnto them as 〈◊〉〈◊〉 oth of inheritance for to bynde them ••ith all, perpetuallie to folow the vertue ••f their predecessors. And those whiche ••re not such in deede. be as it were mon∣••••ers, nothing at all resemblinge their pa∣••ētes. Neuer vaunte thy selfe to the world ••f thyne auncestours, thy selfe being so ••arre degenerated frō thē, for thou doest ••yue to them that doe heare thee, greate ••estimony of thyne owne follie.

It is good for thee to consider with ••hy selfe, what accompte God maketh of

the nobilitie of Parentages. He chose & to be king of Israell being discended 〈◊〉〈◊〉 the meanest familie and the least tribe•• all that whole people,* 1.98 he made more a••••compt of the value of the person then th•• honour of the familye.* 1.99 VVhen he ca•••• him selfe into the world, he chose no nob•••• men to his disciples, but the poore se•••• fisher men.

Our redeemer hym selfe, allthough he were both a kinge, and a greate Lord yet in confounding of them that made 〈◊〉〈◊〉 much reckenynge of such vayne tytle he wolde hym selfe be called a Pastor 〈◊〉〈◊〉 Shepherd. It is a thing to be reprehend•••• in them, that curiouslie seeke out the me•• honorable titles that any of all their a••••cestors had, to make of that a su••na•••• to them selues. Dryue from thy mynde 〈◊〉〈◊〉 such fansies and dreames. Remember 〈◊〉〈◊〉 thou art as thy forefathers were, earth 〈◊〉〈◊〉 ashes, and the wormes will no more sp•••••• to eate of thy flesh, then they haue done 〈◊〉〈◊〉 those that haue begotten thee. The nob••••litie that thou hast of inheritance fro•• them is mortalitie and corruption.

These may well be the armes, that th•••• mayest set vp in thy shield: not so much 〈◊〉〈◊〉 thyne howse, as in thyne harte, let it 〈◊〉〈◊〉 alwayes a glasse for thee to see thy selfe 〈◊〉〈◊〉 And yf this be well rooted in thy mynde, yt will expell all thy vayne and ydle thoughtes.

••HAT RICHES BE AS IT vvere certain snares to catch them vvithall, that are in loue vvith them, and are content to be made slaues vnto them: And therefore they ought of a christian man to be dispised and con∣temned, and in the steade of them, the stable and suer riches of heauen are to be esteemed vvhich be full of euerla∣sting comforte. CHAP. 18.

IF riches abound set not thyne harte vpon them (sayth the Prophet.* 1.100) The true seruante of Iesus Christ oughte great∣lie to haue in hatred those thinges that myght seperate ••ym from the loue of God. Vayne must ••eedes those riches be, that haue so vayne 〈◊〉〈◊〉 end. The riche men haue slept their ••••eepe,* 1.101 and haue founde nothinge in their ••andes, when they awaked agayne.

That thinge must needes be vayne ••hich seperateth vs from God which is ••ur most desired end. Happie is that riche ••••an that is founde without spot,* 1.102 and hath ••ot folowed after gold, nor put his trust in ••is heapes of money. VVho is he that we

may prayse hym? For it is thought almost a rare thinge amongest men, to seperate them selues cleane frō the loue of money and riches.

Euerie rich man is commonlie eyther nought hym selfe, or heyre vnto them that were nought. The falcon when shee is too full, will not once knowe her mais∣ter.* 1.103 The prodigall sonne perceyuyng hym selfe to be growen riche & welthie wolde not abide in his fathers house, but after∣ward being nipt with neede, and brought into necessitie, he conuerted and turned backe agayne to his fathers house from whence he came. Riches did seperate him from God, & pouertie brought hym home agayne. If thou wilt geue thy selfe whollie vnto God, thou must put quite away from thee all wordlie busines and earthlie loue and affection.* 1.104 Thou trowblest thy selfe aboute many thinges, But it is onelie one thing that is merelie necessarie for thee If thou fyndest out that one thing, thou shalt auoyde all sortes of vayne earthlie thoughts.

VVhen our first fathers liued in state of innocencie, all occupyed in the spirituall consideration of God, they so much forgat their bodelie estate, that they were neuer ware that they were naked.* 1.105 But when they had once entred into sinne they straight waies attended vnto bodelie thinges, and knew them selues to be naked. The Apo∣stle Saincte Paule being rapt vp into the

thirde heauē, saied, that he knew not whe∣ther he were there in his bodie or without it:* 1.106 for because they intēd not to any thing of the bodie, whiche are lifted vp into heauen to beholde heauenlye thinges. The care that they haue aboute spirituall thinges maketh thē to forget these world∣lie thinges. Not to be troubled with the care of the world is trew care in deede And not to be wise in wordlie matters, is perfect and true wisdome.

The disciples of christ being occupied in the doctrine of their maister tooke no regarde of exterior thinges,* 1.107 and therefore they sat downe at the table with vnwashed hādes, But the ydle Pharisies tooke greate care of those small matters: VVhich decla∣reth well vnto vs, that the care which the seruantes of God haue is farre different frō the care of wordlie folkes: The seruantes of the world being still occupied in small matters, haue neuer any regarde vnto any greater.

They spende so much tyme in proui∣dinge and caringe for the body, that they haue no tyme lefte them to spend, in pro∣uiding for the soule. VVorldly thoughtes and cares be the children of riches, and the occupations and busines which they bring with them doe suffocate and choke vp the spirite of God. Despise thou there∣fore the vanitye of these corruptible thinges, that thou mayest freely yelde thy selfe vnto God: and vnto God thou canst

not flye, except thou doe breake the bonds wherewith the world holdeth thee bound. Let not the sweetenes of this worlde sepe∣rate thee from the loue of God.

Poyson is alwayes geuen in some sa∣uory and well releshed meate, and when it is well tempered therewithall, it is easely taken, but he that receaueth it, is soone af∣ter caried to his graue: Euen so be riches verye pleasante vnto them that doe loue them, but death doth alwayes accompany them, and doth bring them to euerlasting death which are made proud and vicious by them.* 1.108 Ecclesiasticus sayeth: He that lo∣ueth riches shall get no profit by them: what profit cometh by them S. Paule tel∣leth:* 1.109 They that will be riche doe fall into the snares and grinnes of the deuill. All creatures be such vnto man, as man is vnto him selfe.

The good soule can take no offence of the thinges that are without, no more can the euill soule take any benifite by them: for what profiteth the multitude of riches to this flesh of ours the which must short∣ly perish: they can not defende it from the corruption which doeth belonge vnto it, and in which it must needes rest at the last. That is a good soule which is not subiecte vnto riches.

* 1.110The men of riches haue slepte their sleepe, sayeth the prophete. He sayed not the riches of men, but the men of riches, because they were seruantes vnto their

riches, and not lordes ouer them. That gayne which is gotten by the losse of a good name, may well be accompted for losse and no gayne. He is to be feared that doth feare pouertie. Seruantes doe serue to ease their maisters of their cares, for one hauing care of one thing, and an other of another thing, they deuide so the care amonge them, that the maister is by that meanes at reste and ease: but it falleth out cleane contrary by our money and tem∣porall riches, for they doe not take away their maisters cares, but doe rather double their cares and their troubles also.

Thou art very vayne thy selfe, if thou doe put any truste in the vanities of this worlde. It is an extreeme vanitie to sub∣due thy minde to the vanitie of this mise∣rable world. Despise with all thyne harte the riches of the earth, and thyne harte shallbe replenished with the true riches of heauen.

THE RICHES OF THE VVORLD are declared to be but of vile substāce, And therefore vnvvorthye eyther to be loued or esteemed of a man vvho is adorned vvith so manye good gyftes by God, to the end, he sholde not abase hym selfe in the louing of so vile thin∣ges, but sholde vvholie direct his loue tovvard his deuine maiestie, to be after partaker in heauē vvith hym for euer. CHAP. 19.

* 1.111I HAVE not esteemed the thinges of this world (sayeth S. Paul) any better then dong. He could inuente nothing to compare riches vnto that he could esteeme for lesse, or ac∣compte more vyle, thē donge. But if these temporall thinges were in deede of very good price & value, yet in respect of hea∣uēly things, they ought not to be accōpted of any value at all, much lesse ought they then to be esteemed, beinge of so vyle and base substance, as in deede they be.

Thou thinkest thou doest much in the despisinge of the goodes of this worlde: doe but consider a litle the vilenes of the matter, that all these riches and iewels of

the worlde be made and formed of, and according to the matter thou findest them of, so doe thou esteeme them.

VVhat is golde but the verie dregges of the earth? VVhat other thinge is siluer and pretious stones, but the superfluitie of the earth, which droppeth downe into so∣me holow place of the earth, and there is gathered together, norished & increased. VVhat be all these Sattins, damaskes, & all kinde of silkes, but the superfluitie of vile woormes? And what is your finest cloath, but of the wulle of a sillie beaste? VVhat be your fine delicate furres, as sables, mar∣terns and other like, but onlie the skynnes of dead beastes.

VVhat be all your costlie buyldinges, your paynted Pallaces, highe towers, and other costlie edifices, your mightie and large Cities, are they of any other substāce then earth? And what other thinge is ho∣nour, but wynde? And what is there any thinge in this world, that is not of earth? So that in louing or esteemynge any thing that is in this world, which is of worldlie folke so much made of what other thinge doe you esteeme but a little earth?

Knowe and acknowledge that which the world doth offer vnto thee, and beware that thou put not thine harte in subiectiō to such base and vyle stuffe. Thou mayest with good reason be ashamed of thy selfe, that being a creature of that excellencie, borne to loue and to serue God, arte yet

of so base a mynde and corage, that for∣sakinge thy creator, thou hast bestowed thy loue vpon such vile & abiecte thinges.

Let there be yet at the lest wise so much noble nature founde in thee, as to acknowledge thy selfe, for such as in deed thou arte, and for that excellencie of thy nature which thou hast receyued of God, to gyue hym thankes, and neuer subiecte thy selfe to any thinge meaner then thy selfe. Loue those thinges whiche are the most noble of all, which are thinges spiri∣tuall, and most agreeable to that noble na∣ture whiche God indued thee with all, when he created thee to his owne simili∣tude and likenes.

For as loue doth transforme the louer into the thinge that is beloued, so as that louer is brought thereby into the posses∣siō of an other thing, and is not maister of hym selfe: Euen so thou thy selfe being so worthy a creature, & louing these earthlie thinges so dearelie as thou doest, (beinge such and so vyle as they be,) thou doest gyue that which is of good value in deede for that which is but vile & nothing worth Thou exchaūgest most pretious things for thinges most beggerlie, and the thinge that of his owne nature is most excellent, (whiche is thy soule) thou gyuest for the vyle muck of the earth, which is a thinge verie vnworthie and vnfyt for thine estate and degree, whereby it not onelie appea∣reth, that thou knowest not thy selfe, but

also that thou vnthankefullie renouncest those singuler priueleges which God hath gyuen the.

VVhy doth God commaunde thee to loue him,* 1.112 not for that his diuine Maiestie hath any neede of thy loue, but for thyne owne good and singuler benifite. He will that thou shalte loue him, because he wold haue thee to be honored thereby, and by transforming thy seffe into him by thy entier louing of him, thou mayest re∣ceaue aduauntage by the exchange, when thou gyuest things that be good for things that be better, and thinges that be preti∣ous for thinges that be inestimable with∣out value.

Thou mayest see by this howe little God esteemeth these earthlie thinges. VVhen he depriued his greate frend Iob (one whome be loued so well) of them,* 1.113 at the request of his greate enemy the deuill.

Open thine eyes and consider how much thou doest abase thy selfe, in the vnordinate louing of riches, & how much thou doest exalt thy selfe agayne, by the contemninge of them. Take awaye therefore thy loue from these vanities, & bestowe it onlie vpon Iesus Christ.

NO MAN OVGHTE TO BE proude, nor to glorie of his earthly pos∣sessions, vvhich doe further nothinge tovvard the attaynynge of vertue, but rather as hurtfull thinges they ovghte to be reiected and abhorred of vs. CHAP. 20.

* 1.114COMPARE not the wisdome of God vnto a pretious stone, for all the golde in the world being compared vnto that, is but as the small sande: And siluer in respect of that shalbe accompted but as a peece of clay, saith the wise man. That is great pouertie, whiche the wordl calleth riches.

Put not thy mynde vpon such vanities but lifte it vp to God alone. Abase not thy selfe in subiecting thy will to such vv••e thinges. God hath created thee to goe vpright and straight, because thou shoul∣dest looke vpwarde to heauen, and loue heauēlie thinges. And set nought by these thinges of the earth.

And because God looketh and hath respect to helpe thee, & to doe thee good, therefore hath h•• placed all thinges that thou haste need•• 〈◊〉〈◊〉 vpon the vppermost

face of the earth, as bread, wine, meate and all other thinges necessarie for thee, be∣cause thou mightest finde them redily and easely, at what tyme thou haddest neede of thē. But the superfluous things as golde and siluer, he hath hiddē vnder the earth, because thou shouldest not wish for them nor desire them.

Seeke not therefore after such false ware. The prophete sayeth:* 1.115 Ye children of men why doe ye loue vanitie, and seeke after lying? Thou being the sonne of a rea∣sonable man, which haste also the vse of reason, doe not thou lyue so without all reason, as to make these earthlie gooddes▪ the vttermost end of thy trauailles, synce thou wast created for to enioye the hea∣uenlie gooddes.

All that thou louest is vanitie (sayth the Prophet) and whatsoeuer the world pro∣miseth thee, is but lies. This golde is but earth, and this silke (which thou esteemest for so delicate a thinge,) cometh from the selie woormes, and what thinges be more vile then those? These be those pretious thinges whiche adorneth thee: with this dayntie stuffe, thou settest thy selfe out to shew, when all this was vpon thy backe, wast thou cloathed with any thinge but with pouertie and with vanitie?

Be not thou proude of any such like cloathinge, neyther doe thou vaunt thy selfe of thy riche hangings, or other costlie stuffe that thou doest adorne thy house

with all, for thoughe to thy blynde eyes, they seeme to be great riches, yet in truth they be none, nor for such are they estee∣med of men that be wise and of vnderstā∣ding. These thinges be not they whiche shall make a man riche.

If thou wilte be riche, thou must loue that which is verye true riches in deede. These riches can not make a man wyse, humble, patiente, chaste, or mercifull: they conuerte not anger into meekenes, nor make a cruell man piteous, nor the enui∣ous man charitable. Now if towarde the vertue of the minde they doe further no∣thing at all, but rather (as by experience we daylye see) doe make men worse in maynteyning vyce and dryuing away ver∣tue: what reason is it why thou sholdest so fondly esteeme them? for euen as when thou doest norish in thy bosome serpents and scorpions, who when they haue well warmed them there, will stinge thee and poyson thee for thy labor, and do as much as is in them to kil thee: So with the heate of thy disordinate desires, thou doest no∣rish and augment these riches and delica∣cie wherein thou lyuest, which being fos∣tered with in thy bowels, doe after gnaw thy conscience, and extinguysh the good spirite with in thee, and so put thy salua∣tion in great daunger·

This is that which thou hast loued so well: O thou blinde man. This is that after which thou seekest so fast. And this is that

which thou consumest thy selfe for. Praye vnto God to gyue thee thy right vnderstā∣ding, to the intent that thou mayest knowe the deceytfulnes of these gooddes which thou louest so well, and that thou mayest lyfte vp thy harte to the loue of those thinges in whiche true riches are to be founde.

MAN BEINGE CREATED TO the image and similitude of God, ought onlie to loue hym, and not these earthlie riches, vvith vvhich in deede he hath no maner of resemblance. CHAP. 21.

DOE not thou loue the world nor the thinges which be in it, sayth Sainte Iohn,* 1.116 By the light of naturall reason it is manifest, that thou oughtest not to loue any of these earthelie thinges, ••or loue is a thinge of that nature & price, ••hat it cannot be due vnto any thinge, but ••hat which is able to render loue backe ••gayne, and requite loue for loue, which ••s the iust recompence and price thereof. ••nd because no vnreasonable creature can ••hus doe, therefore must not thou set ••ayne harte and affection vpon any of thē.

It is a greate peruerting of order, to vs•• thinges to other endes then they are ap∣poynted and created for.

Only god is to be loued for hym selfe▪ as that which is the cheefe good of all, and as it were the verie centre of thyne harte▪ And his creatures must thow vse in their kyndes to serue hym with all, as he hath ordeyned, but for that good which thou doest thy selfe take by thē, thou must thāke God threreof, And vpon hym must thou bestowe all the loue therefore that thou canst, vnto whom it only belongeth, & frō whome thou onlie receyuedst the fruyte and benefite of those his creatures. But yf thou doest loue the creatures them selues, not referring the loue thereof vnto God▪ Thou p••ruertest the order of nature, and art worthelie▪ to be punisshed therefore.

* 1.117God created man to his owne image and likenes, to the ende, that (as all other lyuinge creatures of their owne natures doe loue their lyke) so he sholde gyue all his loue and affection to God alone, and not set his lykinge in these earthlye and transitorie thinges. But with riches wh•••• resemblance or likenes hast thou? VVh•••• hath thy soule to doe with golde? Tho•• hast to loue God onlie, after whose imag•• thou arte made, And not these earth•••• creatures.

* 1.118All that longe tyme that Iacob ha•• children by Lya, and her handmayde, 〈◊〉〈◊〉 neuer remembred his returnynge to 〈◊〉〈◊〉

owne countrie agayne, for the louers of ••hese temporall gooddes, being occupyed ••boute externall thinges, doe forget heauē which is their true countrie in deede. But ••s soone as he had children by Rachell he ••esired to retorne to his natiue countrey ••gayne: And so doe all those whiche doe good woorkes, desire to comme to glorie ••nd rest in heauen.

VVhen the king of Egipt was dead,* 1.119 the ••sraelites cried vnto God, and they were heard. They had cryed lykewyse before his death, aswell as they did after, but he ••arkened not vnto them. The good and the bad doe all crye vnto God, but God geueth not eare vnto the wordlie people, for that they haue not killed the kinge of Egypte, whiche is the loue of worldlie things. But yf thow doest kil once the loue of the world, by & by, god will heare thee.

This is the verie force and true effect of loue, to haue the to be such as is the thinge that thou louest. Thy soule is like vnto waxe, which taketh the forme of that whiche is impressed therein. That which the seale doth imprinte in it, that shalt thou fynde therein. If thou impresse therein the loue of worldlie thinges, thou must be worldlie, but yf thou place hea∣uenlie thinges therein, thou shalt be hea∣uenlie thy selfe. If thou puttest thy glasse towarde heauen, thou shalt fynde heauen fygured therei••, and yf thou turnest it toward the earth, thou shalt finde the earth

figured therein. So shalt thou alwayes tak•• that figure whiche thou wilt applie thy selfe vnto, and accordinge to that thing•• which thou louest shall thy selfe be eithe•• good or euill.

* 1.120Nabuchodonozer when he was in lou•• with the world he went aboute the hilles and the wooddes feedinge on grasse like a beast. But retorning agayne vnto God by penance, he recouered his former image, which he had lost before.

* 1.121VVhen God created the sonne and the moone, and all his other creatures, God sayed that they were all good and approued them for such. But when he created man, he neyther saide that he was good or bad. Yet are not those creatures better then man, but lesse worthe thē man because that for his sake they were all created. And why did God say of other creatures that they were all good, and saide not so of man that was better then they all? God paraysed not man, neyther called he hym good or euill, because he looked that he sholde so worke with his free will, that according to that which he sholde chose hym selfe eyther good or euill, he shold haue his denomination & callinge. If thou doest loue that which i•• good, thē art thou good, And yf thou doest loue that which is euill, then arte thou e∣uill. So man only because he hath his fre•• eleection to take eyther good or euill▪ God wolde firste see, both what he wolde

••••oose, and what he wolde loue, before he ••••olde gyue him any addition of dignitie, ••••d then after gyue him his title accor∣••••ng to his choyse, and this power hath ••ot God gyuen to any other of his earthly ••••eatures, but only to man.

The Apostle S. Paule speaking of a ••ertayne sorte of men, sayeth:* 1.122 That they ••••aunged the glorye of the incorruptible ••od into the likenes of a corruptible man, 〈◊〉〈◊〉 birdes, fowrefooted beastes, and of ser∣••entes. You may hereby beholde, what ••••pressiōs be made in mās soule, through ••••e loue of these earthly thinges.

The proper habitacion of the soule 〈◊〉〈◊〉 heauen,* 1.123 where they onelie that be per∣••••cte must inhabite. Our conuersation is 〈◊〉〈◊〉 heauen, sayth the Apostle. The waye to ••••e riche, is to despise worldlie riches. It is ••reate riches not to care for riches, VVho 〈◊〉〈◊〉 he that hath much, euen he that is con∣••••nted with a little.

God commaunded the Israelites, that ••••ere sholde no man take away or enioye ••••y part of the spoyles of Iherico. VVhe∣••ein was signified vnto vs, that wee shold ••ot couet after the mutable treasures of ••is world, which is implied in this word ••herico, which signifieth mutabilitie or ••hange. But as Iosue did burne and con∣••ume with fier both the towne, and all the ••iches thereof, so sholde wee that be ••aythfull, consume with the hot burnyng ••oue of God all the riches and gooddes of

this world, which a true faythfull ma•••• should neuer esteeme or set by, And wh•••• so doth otherwyse, shalbe put to death a•• Acham was, and committed vnto euerla••stinge damnation therefore.

EARTHLY RICHES OVGHT TO be despised together vvith the desire o•• them because they are heauie, and doe hynder a man that is clyminge vp•••• tovvard heauen. CHAP. 22.

* 1.124HE that renounceth not all tha•• he possesseth in this worlde can not be my disciple, sayet•• our Lord. If thou wilt there••fore be the true disciple of Iesus Christ, thou must with thyne harte despyse all the transitorie thinges of thi•• worlde. They which folowed Christ, d•••••• forsake asmuch, as they could desire which folowed hym not. Our wil is so vnsatiabl•• in desiringe, that he whiche hath mo•••• thereof, is least satisfied, and he that ca•• forsake his will, forsaketh all thinges. An•• by that meanes did Saincte Peter forsa•••• as much, as Alexander could desire.

By thy contemnynge of these thinges thou findest thy selfe: But in the louing o••

••hem, thou loosest thy selfe. Happie is that ••oule that laboureth in the renouncinge ••f all those thinges that the world so much ••mbraceth. Dispise thou corruptible thin∣••es, to gayne vncorruptible.

Golde and siluer are not a loade for ••an, but a burthen for beastes. There is no ••east that carieth a greater loade then he ••ay well beare, but the louer of riches ••arieth asmuch as may be layed by any ••eane vpon him: Lighten thy burthen, & ••ast of these false honours from thee, and ••hou shalt afterwarde goe with the more ••ase. VVhy wilt thou goe so heauelie ladē ••hē thou mayest haue helpe of the poore ••an to carrie parte of thy burthen for ••hee? Thou mayest goe best when thou art ••nladen, And wrestle best when thou art ••aked: when thou doest wrestle, with the ••iuell naked, thou wilt easelie ouercome ••ym: but yf thou haue thy clothes vpon ••hy backe for hym to take holde on, thou ••ayest easelie be ouerthrowē. Iesus Christ ••ought naked vpon the crosse for thee: ••nd yf thou wilt folow hym, thou must ••idde from thine hart all loue of temporal ••hinges.

Ioseph being tempted in Egipt,* 1.125 fled ••waye, and left his clothes in the handes ••f his persecutor, and after he had dis∣••hardged hym selfe, and cast his outward ••ooddes away, he became a greate lorde ••nd ruler in Egipt.* 1.126 They that contemne ••iches shald receyue therefore agayne an

hundreth tymes as much saith our Lorde▪

There is nothing greate, in this worlde but that harte which contemneth great•• thinges. VVho is poore? he that appeareth riche: and he that most hath, enioyeth leas•• libertie, and with lesse ease doth lifte vp his harte to God.

Crates the Thebā Philosopher despised riches, because it hindred his studyinge in Philosophie, and doest not thou thinke that they will hynder thee more towarde the gettinge of heauen? It is hard for thee to carrie a greate burthen on thy backe, although thou walke on the euē grounde: How much more hard is it for thee then to clyme vp to heauen being laden? VVhat busines so euer thou doest goe aboute in this worlde thou wilt as much as thou canst put from thee all such cares that shold hynder thee therein, and yet in thy iourney toward heauen, thou seekest for all these worldly impedimētes that might hynder thee thitherwarde. VVhat good doth it a man for to gayne the whole world, and to loose his owne soule?

* 1.127God sayth hym selfe that euerie beast which creepeth vpon the earth with hi•• breast shalbe abhominable. And verie ab∣hominable is it, that man which is create•• for heauen, shold trauayle & take payn•• in the louing of the gooddes of the earth▪ These are verie vnworthie of heaue•• these be they whome Gedeon the nobl•• Capitaine dismissed out of his army,* 1.128 an••

bid to retorne home agayne, as men vn∣worthie to be partakers of any worthie entreprise, who falle downe flat to the earth, and lye on their breast, to drinke the running waters of these transitorie world∣lie gooddes.

Get thou as greate riches as thou canst yet must thou geue credite vnto Iob that hath told thee longe agoe.* 1.129 That naked thou camest out of thy mothers wombe, and naked thou must retourne to the earth thy mother agayne.

The mill wheele turneth al day aboute, and neuer resteth nor standeth still. But turne it neuer so much al day lōge, at night yet it standeth still, & resteth in the same place where it fyrst beganne to turne. VVell mayest thou trauayle and wander aboute the worlde to be riche, and hono∣rable, but when death cometh than thou must needes stay from going any further. Then shalt thou be founde in the verie same state, that thou wast in, when thou first entredst into the worlde, poore and naked thou camest into it, & so shalt thou enter into thy graue, and in the state thou wert in at the begynninge, thou shalt make thy latter endinge, & whence thou camest thou shalt returne, and this must thou needes doe how much soeuer thou hast trauayled in the worlde before to make thy selfe riche and greate therein.

It is a vanitie therefore in this shorte lyfe to make thy foundation vpon the

temporall riches of this worlde. If thou contemne them with all thyne harte, thou shalt lyue in welth for euer with Christ▪

VVITH MANY GOODLIE REA∣sons and examples of gods frendes, he proueth that in this vvorld mournyng is better thē laughinge, And trauayle and payne more profitable then plea∣sure and solace. CHAP. 23.

* 1.130VVOE be vnto you that laugh, for you shall weepe, saith Christ: woe be vnto you that haue your ioyes in this world, synce you shal∣be so voyde of all ioye in an other worlde. VVoe be vnto all them that doe lyue in pleasure, for much sorow and trauayle is prepared for them.

* 1.131Happie is he that in this worlde be∣ing mortified (for Christ) doth carrie al∣wayes aboute with him the sorowe of his bitter passion before his eyes.

Happie is he, that in this tyme of teares & vale of miserie,* 1.132 is daily fed with teares. Happie is he, who in this tyme of banish∣mente, doth make teares his foode both day and night. A man that hath in his re∣membrance

the quiet peaceable countrye of heauenly Sion his owne proper habi∣tation, may well with reason lamente, and be euen confounded, to see hym selfe con∣fined into this place of bannishemente amongest the bitter waters of the Babilo∣nicall state of this worlde.* 1.133 Happie be they that weepe, for they shalbe comforted, sayth our Sauiour, and God hym selfe shall wype of the teares from their eyes, those must needes be comfortable teares, which the blessed hand of our Maister doth wype awaye.

As the lande that is neuer watered,* 1.134 brin∣geth nothing furth but brābles & thistles & ingēdreth serpentes: so wil thy soule bring furth nothing but vanitie and vncleanes, except thou doe water it with the water of thy teares: And as necessarie are teares to the soule, as water for the earth. All flesh was corrupted, and for the remedie thereof, God sent the water of that greate flood vpon the earth to clense it agayne. And if thou wilt let the flood of teares fall vpon thy soule and ouerflowe it, It will kill all sensuall concupiscence in thee. Happie is that flood which mortifieth the bodie, quencheth all worldlie desires, and maketh fruytefull the barreyne field of thy soule.

They are but vayne which in this lyfe doe seeke their pleasures and delightes. It is a greate errour for thee to seeke after these temporall consolations. At the houre

of thy death, it wilbe found better for thee that thou haddest lamented, and bewailed thy sinnes, then in this miserable lyfe to haue spent thy dayes in deceyuable light vanities. If thou wilt haue thy feast daye here, then must thou keepe thy vigil and fast there. If thou doe spend thy dayes in laughing here in this lyfe, in hell shalt thou mourne with death for euer. Holie Iob sayde, I sighe and am sorie, before I take my foode.* 1.135

In the feastes of the Sainctes, the vigil cometh euer before the feast day, because they did allwayes in this worlde fast and take paines, and therefore afterwarde they must eate and be merie for euer. The worldlie maner is all contrarie, they doe first eate and make merie, and then after they doe pay their scot. Death cometh and maketh the reckenyng for them, and then shall worldlie folke paye deare for their good cheare that they haue made heare. Then shall the laughing and mirth which thou vsedst here, be too well payed for, with perpetuall mournyng there. Those be bitter comforts that must be boughte with euerlastinge tormentes.

Allthough thou doest here eate a pace, & take thy pleasure, and takest thy selfe no care thereof, yet is their one appointed by the gouernour of the howse, to take the re∣ckenynge and score vp all the shot, so that at the last there shalbe nothinge left vn∣payed for.

If thou diddest but way well this with good consideration, thy charge sholde not growe so great, neither woldest thou with such full scope of libertie gyue thy selfe to the world: But now because thou remembrest not, that these thinges shall haue an end, (And that thou must gyue an accompte thereof, and paye for all the re∣ckenynge) thou spendest here so freelie, for the which thou shalt after neuer cease thy payement in hell.

And as Iob sayde of good men, that they sighed and sorowed before they did eate,* 1.136 so sayeth he of these worldly folke here: They passe furth their dayes in ioye and mirth, they reioyce and make merie when the musicke soundeth, and in the twinkling of an eye they disce••d downe into hell.

To the riche glotton which S. Luke mentioneth, Abraham sayd:* 1.137 Thou must re∣member (sayed he) that in thy lyfe tyme thou receauedst ioy, and contrarywise La∣zarus receaued sorow, and now is Lazarus comforted and thou tormented. This is the ende of worldly comfort, and this is the ende of the vayne glory of this world.

Thou shalt not finde in all the whole euangelistes, that euer our sauiour Christ laughed at any tyme, but of his weeping wee fynde ofte mention made. He wept at the tyme of his owne natiuitie.* 1.138 He wept at his raising vp of Lazarus to lyfe. He wept vpon the Citie of Hierusalem, and vpon

the crosse, And to be shorte all his whole lyfe was but a longe mournyng,* 1.139 and a con∣tynualle penitence.

Our Lord sayth that vnlesse you be as little children you shall not enter into the kingdome of heauen.* 1.140 Ye knowe that chil∣dren haue no other weapon to defend thē¦selues with all, but teares: And with those must thou likwyse defend thy selfe from the deuill.

Pharao was drowned in the water of the sea, and the deuill is destroyed in the water of teares.* 1.141 It is a madnes to take plea∣sure in this lyfe, when thou must lyue in the middest of so many greate daungers. The wyse man sayeth: I haue taken ioy for my sorow,* 1.142 and vnto pleasure haue I saied, why doe•••• thou so vaynely deceaue me?

Moyses had rather suffer affliction with the people of God, then to be made partaker of the earthly pleasures of the Egiptians,* 1.143 and therefore denied he him¦selfe to be the sonne of Pharaos daugh∣ter. The teares of the iuste, shall be turned into ioy, (sayeth the prophete) And accor∣ding to the multitude of my sorowes shall thy cōsolatiōs cōfort my soule.* 1.144 It is better to be troubled with the iuste, then to eate the breade of gladnes vppon the table of sinners. It is better to weepe in wildernes, than to laugh in the pallace of princes.

Despise thou this soone passing pleasu∣re, that thou mayest after receaue the vn∣speakeable pleasures in glorie perpetuall.

GREAT VANITIE IT IS FOR A mā to gyue hym selfe vnto the pleasures & delightes of this vvorld, the vvhich doe runne so fast avvay, and vvhiche doe cause hym at last to loose the eter∣nall ioyes of heauen, CHAP. 24.

VVHAT pleasure can I haue to sit here in the darkenes,* 1.145 sayed Tobias to the Angell. It is vanitie liuing here in the darkenes of this mise∣rable world to seeke after the••e vayne pleasures & fond delightes of the world. VVee wander in such darkenes here that ••vee can not know those that wee daylie keepe company with all, yea of them that wee haue cōtinually before our eyes, wee can not tell which be good nor which be bad, the darkenes is so great that many ty∣mes a man can not see hym selfe·

The wyseman sayth, That a man know∣eth not whether he be worthie of loue▪ or of hatred. That man that trauayleth by the way, and knoweth not whether he be out of his way or no, can take no greate com∣forte of his iourney. It is vanitie to take pleasure in the way of this peregrination, not knowing whether it be acceptable to

God, or no? And greate vanitie is it for a man to take pleasure in that state, in the whiche he knoweth not whether he shalbe condemned to hell. And because this may happen in this lyfe at any tyme, thou must allwayes lyue in doubte & in feare. VVhen thou trauaylest by nighte, and art doubte∣full of thy way, it were greate marueyle to see thee ioconde and merie.

He that seeth his neighbors howse on a fyer, will haue little lust to be merie. And verie vanitie is it for the to spend thy tyme in pleasure, that is geuen thee to doe pen∣nance in, especiallie seeing thy frendes & thy neighbours daylie dying before thy face. Of death thou art full sure but of the state wh••••ein thou shalt dye, that knowest thou little of, & thē is it an extreeme vani∣tie for thee to forget the feare of God & to gyue thi selfe to laughīg & making merie.

That father doth much more sorow, then he doeth reioyce, that burieth his childe the same day that he is borne. The pleasure of this world, in which thou so much reioycest: doth passe away in post, & slydeth away more swifte then the wynde.

* 1.146The wyseman sayth, that the foole taketh pleasure at his owne follie. And follie it is to make accompte of that plea∣sure which tarieth no longer with vs. It is a vayne thing to gyue thine harte a tast of that pleasure, which thou no sooner tastest of,* 1.147 but it is gone agayne. The Prophet Esay sayth: they gaue greate sighes, and did bit∣terlie

bewayle that reioyced with their hartes before, for their ioye ceased euen sodenlie.

It is a vaine pleasure that the birdes doe take, when they tast of the corne, and are straight taken in the grynne, and like vnto that is the pleasure of the fishes, which delighte in the bayte vpō the hook, whiche they no sooner take into their mouthes, but death apprehendeth them. Thou art as vaine and simple as these vn∣reasonable creatures, if thou doest reioyce amiddest all those vayne prosperities of the worlde, hauinge death so neare vnto thee, and readie to take thee.

Remember that the tyme is short,* 1.148 and let them that take pleasure, be as thoughe they tooke it not. God brough•• the iust man by the right waye. The waye is right, when the myddest doth answere and is conformable to the begynninge and the ending. The man that is strayed out of his waye goeth seeking aboute, to see yf he can fynde it agayne, to the ende he may get to the place that he intended his iour∣ney to, in the begynning.

The scripture in many places doth liken vs vnto wayfaring folke,* 1.149 and wan∣derers by the way. VVee begynne to enter into our pilgrimage when wee be first borne, and it neuer endeth agayne vntill death doe end it. You may aske of Salomō what our begynninge, and our ending is.

The first voyce,* 1.150 sayeth Salomon that I

vttered comming out of my mothers be∣ly, was crying and lamenting, nether had euer king of this world any other begin∣ning, and like vnto this shall be also thy la∣ter ending. Thou wast borne in weeping, and thou shalte dye lamenting, and wilte thou yet lyue laughing?

This is not the right way by the which the iust must walke. Goe thou the strayght way: be none of those that walke aboute quyte out of the way,* 1.151 which is as Dauid sayeth, the right course of the wicked. Let the middest be agreeable to the beginning and the ending: thou begannest in wee∣ping, and after the same sorte maiest thou well beleeue that thou shalte make thyne ending also.

Tak•• thou no great paynes to be rich, seeing that Iob sayeth: Naked I came out of my mothers wombe, and naked must I retorne to my mother the earth agayne.* 1.152 Neuer care thou to make proude pallaces since a poore litle cradle did holde thee, when thou camest firste into the worlde, and when thou dyest, a small pit in the earth must receaue thee agayne. Neuer seeke to be greate in this world since thou wast so little whē thou camest first into it, and at thy death when thou departest from it againe thou shalt be as lowe, as thou wast before litle. Thou wast both litle & poore, when thou camest into the world, and not greate and riche.

Thou camest not first into the worlde

••••ke a cōquerour, or a reuenger of quar∣••els with thy sworde in thy hande, neither ••ust thou be such a one when thou entrest ••••to thy graue. Labour thou also to lyue ••fter the same fashion while thou conty∣••uest here.

Iob sayde vnto God,* 1.153 Gyue me tyme O Lord) that I may bemone my selfe and ••ake sorow. The good holie man asked ••ot lyfe of God to lawghe and be merie ••or to take his pleasure here, but to be∣wayle and to lament, and such ought thy ••yfe to be likewyse, and thou owghtest also hartelie to pray vnto God, that it maye be such, and that thou mayest not spend thy dayes in the vayne heapinge vp of riches together, nor in other ydle pleasures of this lyfe, which thou wilt finde a•• the last to be but a vearie vaine follie. Bewayle thy sinne, and thy offences, doe pennāce in this lyfe that thou mayest after this lyfe obtey∣ne the lyfe euerlastinge.

Our lord sayth,* 1.154 that our mourning shalbe turned into ioye. And happie is that sorow vnto which euerlasting ioye succe∣deth. Loue holie compunction, Sighe after the celestiall countrey, and make not this present banyshemēt a Paradise of pleasure.

Thou vndoeste thy selfe and art cleane gone out of the waye, if thou seeke to lyue in ioye and pleasure here in this world. Turne thee back agayne, and sett thy feete in a better way and imbrace the crosse of Christ, and thinke vpon his bitter passion,

that thou mayest comme to the end th•••• thou wishest for, which is the felicitie th•••• thou wast created for.

ALL YOVR IOY OVGHT TO BE in God, for of euerie earthelie thing the ioye is vnperfect, But in hym it is so full that nothing can be desired more. CHAP. 25.

REIOYCE in our lord allwa∣yes,* 1.155 agayne I saye vnto you reioyce and be glad, sayth the Apostle: The pleasure of the seruante of God, ought altogether to be in his Lorde & maister. It is a vayne thinge to be ioyfull in any but in God alone.

God will not that thou sholdest lyue discontented, but he wold rather haue thee to be glad and ioyfull, Onlie this wold he haue thee to doe: Alter the cause of thy ioye, And conuert the false cause thereof, into the vearie true cause of ioye in deede.

The Apostles were vearie ioyfull, when they saide vnto their redeemer, that the diuells obeyed them.* 1.156 And our lord auns∣wered them agayne, that they shold not reioyce for that, but reioyce, (sayth he

••nto them) for that your names be written ••n heauen. He forbid thē not to be merie ••ut he wold haue them chaunge the cau∣••e of their mirth, & whereas their ioy be∣••ore depended but vpon a worldlie con∣••ideration, he wold haue it alltogether celestiall which is in deede, the verie true perfect ioye.

Euerie ioye that is not of God, is vaine: And euerie contentacion that cometh not from hym is false, and hath no good foun∣dation. In hym therefore must all thy ioye be, and not in any earthlie thinge of this world. Thou mayest reioyce in the testi∣monye of a good consciēce, as the Apostle willeth thee which is to thee as a pleadge from God hym selfe, of the true ioye that thy name is recorded in heauen.* 1.157

King Dauid beinge of the wic∣ked demaunded where his God was,* 1.158 (as he whom they supposed to haue forsakē him for his former falle,) founde hym selfe so fainte, and so vnprouided in making of his answere vnto them, that the vearie greefe thereof, made hym so burst forth into teares, that they were his continuall foode both daye and nighte vntill he had founde the comfort of his sweete Lord againe. For where God is not, there is it not possible to haue any true ioye remayning. Although the scripture doth speake sometyme of the ioye of wordlie folke,* 1.159 sayinge that they reioyce when they doe mischeyfe, yet is that no

true nor perfecte ioye, because it is no•• grounded vpon a true and incorrupte•• conscience.

Of Sainte Iohn the precursour of ou•• lord, his holie mother saide, that he reioy••sed in gladnes. This is the difference, th•••• is betweene good men, and ill mens ioyes These doe ioye in their vanities, And th•• other doe reioice in a good cōsciēce. This is the reioysing of Saincte Iohn in ioye.

* 1.160That ioy must needes be vayne which hath not the grace of God for his founda∣tion. If thou doe stande in good state to∣ward God, then shalte thou haue true ioy, and if thou canst get God, then shalt thou haue all ioy in him. VVilte thou haue ri∣ches?* 1.161 Beholde it is written: Glory and ri∣ches be ••n his house. VVilte thou haue bewtie?* 1.162 Our Lorde sayeth vnto his spouse. Beholde my frend how fayre she is. VVilt thou haue lyfe? Behold I am the lyfe, say∣eth God.* 1.163 VVilt thou haue saluation? I am, sayeth our Lorde, the Sauiour of the peo∣ple. VVilte thou haue peace? The Apostle sayeth:* 1.164 That our Lord is our peace, which maketh agreemente betwixte God the fa∣ther and vs. VVilte thou haue honor? Be∣holde what is written in the psalme. Thy frendes be very honorable, and their do∣mination is comfortable.

If thou haue God with thee thou hast perfecte ioye, for with him thou ha••te as much as thou canst wishe: with good rea∣son, and for iuste cause is he ioyfull that

••••th with him the fountayne of all ioy.

Away with all this temporall ioy, for an ••••che of one spirituall ioy is more worth ••••en all the false ioyes and pleasures that ••••e world can bestowe vpon thee. There 〈◊〉〈◊〉 no tast of true ioy but in God alone, for 〈◊〉〈◊〉 worldly ioy doth soone vanishe away ••gayne.

Ismael Abrahams sonne according 〈◊〉〈◊〉 the fleshe,* 1.165 had soone spent•• and ••onsumed the water which his mother ••••gar and he caried for their comforte ••nd releefe: But Isaacks lasted and conti∣••ued, who was the child of promyse. The ••omfortes of the world shal soone haue an ••nd in the wicked, but the spiritual con∣••••lations of the iust, shalbe like springing ••••elles of water whiche neuer sh••••l fayle: ••nly this ioye is certayne & sure whereof ••ur lord speaketh: No man shall take your ••oye from you.* 1.166

Many worldlie men doe glorie in ••heir garmētes, but that glorie is their gar∣••entes, it is none of their owne. Others ••oast them of their riches, but that glorie ••ongeth to the riches, and not to them ••hat doe owe thē. This ioye is not theirs, it ••esteth in tēporall things. They may soone ••e without that ioye, if they be without ••he thinges which brought the ioye.

But that ioy which Christ calleth our ••oy, no man can take away from vs, which ••s the ioy of a good conscience. This is our owne proper ioy, which no man can

take away from vs, but if we be contente•• to departe with it our selues. This is th•• ioy which we haue, not of any creatu•••• but from the creator him selfe. Among•• the fruites of the holy Ghost, S. Paule r••••∣keneth gladnes to be one.* 1.167

In creatures their can be no perfec•••• ioye, but onely the ioye is full an•• perfecte of it selfe, which is in God o•••• creator, because it is infinite and withou•• end, according to the goodnes of him th•••• it proceeded from. Ioy is in compariso•• to desire, as reste is vnto motion: for the•••• is our rest quyet and perfecte when the•••• is not any thinge more to be moued: A•••• euen so shall our ioy be full and perfec•••• when there is not any thinge more for 〈◊〉〈◊〉 to desi•••• or wish for.

And because that in the things of th•••• lyfe, our desire neuer findeth perfect re•••• hereof it groweth, that in the creatures 〈◊〉〈◊〉 this worlde it neuer findeth perfect ioy••▪ Therefore doe thou loue God alone, wh•••• filleth thy soule with good desires, and 〈◊〉〈◊〉 the onely cause of thy perfect ioy.

* 1.168The prophete Dauid sayeth: That 〈◊〉〈◊〉 only filleth our desires with good thing••

Anna the mother of the prophet Sa••muell sayde my hart reioysed in ou•• Lord, and in my God was all my gladne•••• So doe thou reioyce onlie in God, becaus•• the ioye of this worlde is false and vain•• the which shortelie passeth awaye & vani••sheth.

••OVV GREAT SO EVER ANY mans honours in this vvorld be, yet they all vanysh avvay at the last, and true honour doth only rest in the ser∣uantes of God, both here in this vvorld, and in the vvorld to come. CHAP. 26.

THY frendes are verye ho∣norable (O Lord,* 1.169) and their gouernement full of com∣fort. Thus sayeth the pro∣phete dauid. If thou be the frende of honor, th•••• arte 〈◊〉〈◊〉 enemy of God, for he onely hath true ••••nor, that is in the fauour of god. It is va∣••••ie to seeke the honor of this presente ••••rlde, for with payne it is gotten, and ••••th charge maynteyned, and quickely it ••••gone agayne. Onely true honor belon∣••••th to the seruantes of God. All those ••••om the worlde doth honor and extoll ••••re not the frendes of God.

That honor which the sainctes of God 〈◊〉〈◊〉 both here on the earth, and also in ••••auen, was not gotten by the seeking of 〈◊〉〈◊〉 but by the flying away from it. VVilte ••••ou be honorable? Then must thou hum∣••••e thy selfe and be brought lowe. VVilte ••ou that all men shall knowe thee? Labour

thou then to be knowen of no body: 〈◊〉〈◊〉 lyke a shadow that flyeth from him whi•••• foloweth it, and it is gotten by throwi•••• thy selfe downe to the grounde, and al•••• sing thy selfe. If thou shalte once know•• thy selfe, but for earth and ashes as th•••• arte, thou wilte not couet after the vay•••• honors which these blind worldly fol•••••• doe seeke so much for. VVhen thou wi•••• haue none of them, then shall they be g••••uen thee: VVhen thou fliest from the•••• then will they come vnto thee, and 〈◊〉〈◊〉 humbling of thy selfe, thou shalt get the••▪

But yf thow wilt desire the hono•••• perpetual, thou must despise this temp••••rall honour: doe but cast thyne eyes vp•••• the end that all these temporall vanit•••• doe c••me vnto, & thou wilt easelie despi•••• the vayne honours of this world. Th•••• be certayne countrie pastimes vsed, 〈◊〉〈◊〉 which amongest other, their is vsed t•••• carying aboute of a certeyn paper Ima•••• sett vp a lofte vpon a pole, which all 〈◊〉〈◊〉 people folowe frō place to place, to ma•••• sporte at, which he that carieth sette•••• furth with all the brauerie, gay garmen•••• and Iewels that he can get or borowe, 〈◊〉〈◊〉 when the play is ended, and all that bor••••••wed ware retorned backe to the own•••• agayne, then their remaynes nothing 〈◊〉〈◊〉 the bare naked Image as little esteeme•• thē, as it was folowed & cōmended befo•••• And euen so falleth it out by thee, wh•••• thou arte alofte in the world, decked 〈◊〉〈◊〉

〈◊〉〈◊〉 the honours & dignities thereof, be 〈◊〉〈◊〉 neuer so vyle a sinner, thou shalt not ••t commendacions and vayne prayses ••he people, but when thy playing tyme ••nded, & all that thou haddest borowed ••ore of the worlde, restored agayne, as ••e will they set then by thee, as they 〈◊〉〈◊〉 set by the paper puppet before, that 〈◊〉〈◊〉 so much esteemed and folowed.

Thou must remember, that all thy ••••ddes, honours, and dignities be all but 〈◊〉〈◊〉 vnto thee here for a tyme, and all∣••••ughe thou doest possesse them for a ••••e, yet mayest thou well see, that they be ••ne of thyne, since when thy lyfe for∣••••keth thee, thou canst not carrie them ••••aye from hence with thee, since other ••••lkes must then adorne them selfe with ••••at, which thou diddest so much magnifie ••••y selfe with all before.

VVhen the iourney of thy lyfe is ended, 〈◊〉〈◊〉 an end is also all thyne honour and ••orldlie reputation, and in the earth must ••••ou lye all poore and naked while others ••ake merie with that which thou so much ••steemedst.

The greate estates and kinges of the ••arth that sat sometyme full high in their ••••rones and seates of Maiestie, all clad in ••urple and rich array, vnto whom folke ••owed their knees▪ & made lowe curtisies, ••s vnto some earthly God: The same folke ••fter (when all the honor was gone, and ••hey layed lowe in their graues)

wēt walking ouer their heades, & shew•• small reuerence to those whome they 〈◊〉〈◊〉 greatlie magnified before. This is 〈◊〉〈◊〉 worldlie guyse, to daye in honour, to 〈◊〉〈◊〉 row in dishonour. To day euery man sp••••••keth honorablie of thee, And to mo•••• not one that will remember thee. A•••• passeth the wynde of this vanitie, the fe•••• lasteth not longe, and at last in short spa•••• cometh all the honour to nought.

O I wold to God, that vnto the ea••••nest louers and folowers of this world•••• false honours and vanities, there were 〈◊〉〈◊〉 worse to falle vnto them: Thē after th•••• they should be once depriued of them 〈◊〉〈◊〉 death and cleane forgotten of word•••• people, there mighte no more harme co•••• vnto them. But this is (loo) a miserab•••• thing, and vearie fearefull to thinke 〈◊〉〈◊〉 that after these short daies be ended 〈◊〉〈◊〉 which they haue serued the worlde, th•••• which contynued in their vyces and eui•••• lyfe vnto the end, shall burne in hell 〈◊〉〈◊〉 after for euer. This end haue the vanitie•• which thou seekest after, and in this do•••• the honours end, that thou so much de••lightest in.

The true seruante of Iesus Christ, doth not desire this temporall honour, which he acknowledgeth for vaine, and transi••torie: The seruante of Christ setteth mor•• by the honour of his Maister, then he doeth by his owne honour and cōmoditie▪ Happie is he which in all that he doeth▪

••••••ireth nothing but the honour of God. 〈◊〉〈◊〉 Happie is he which imbraceth humi∣••••••••e, & foloweth his maister Christ there∣•••• ••nd dispiseth all the vayne honour of 〈◊〉〈◊〉 world from the bottome of his harte, ••he end, that he may reigne with Christ 〈◊〉〈◊〉 euer.

Care not for the false honour of this ••••rld, that thou mayest get the true ho∣••••ur of heauen, leaue not the truth for 〈◊〉〈◊〉 shadowe.

The Apostle sayth,* 1.170 be not ye in your ••••ce & vnderstandinge like vnto childrē. ••••ildrē doe more delight in horses made ••reedes, and puppetts made of clowtes, ••••en in true horses, & verie men and wo∣••en in deede. Thou must not be a childe, ••••d set more by a shadow of truth, then 〈◊〉〈◊〉 the trewth it selfe.

The riches and honours of this worlde 〈◊〉〈◊〉 but shadowes of the true riches and ••••nours that be in heauen. And since thou art a man of reason and iudgement, put not thyne affection vpon these slight soone sliding vanities.

ALL DESIRE OF VVORLD•••• honour is to be fledde, for by them d•• thou incurre infinite daungers 〈◊〉〈◊〉 losinge thy soule, and by them th•••• are greate offences committed agai•••• thy lord God. CHAP. 27.

BE NOT thou desirours 〈◊〉〈◊〉 take any worldlie domin•••••• at mans hand,* 1.171 neyther d•••• thou seeke for aduaunc••••ment of the king, sayth th•••• wise man. Those that 〈◊〉〈◊〉 to clyme vp in the toppes of howses, are 〈◊〉〈◊〉 greate daunger of fallinge, wherfore it be••houeth them to haue a good stayed he•••• lest they falle and doe breake their nec••kes. If thou doest folow after the hono•••• of this world, yt wilbe needefull for the•••• to haue a good brayne, and to stand wel i•• gods fauour, for feare lest thou falle int•• hell.

Prosperitie is more daungerous th•••• aduersitie. The prophete sayeth: That 〈◊〉〈◊〉 thousande shall fall at thy lefte hand,* 1.172 an•• ten thousand vpon thy right hande. The•••• were more in number which perished vp••on the right hande of the honor and feli••city of this world, then were those which

••erished on the lefte hand of base degree ••nd meane fortune. The felicity of world∣••y folke, is as it were an offence with out ••orrection. In place of honor looke that ••hou set not thy selfe, for there arte thou ••ubiect vnto much daunger.

The frantike person hath many ima∣••inations, and if he driue them not away ••rom him, they will put him into great ha∣••arde. Leaue the vayne desires of honour, which thou cariest aboute with thee in ••hyne head, for yf thou put them not ••way from thee, they will put the lyfe of ••hy soule into vearie greate daunger of ••estruction. Take away from thyne hart ••he vanitie of proude thoughtes and high minded conceytes, if thou wilte obteyne ••aluation. Thou wilte neuer be ••••red, ex∣••ept thou doe driue from thee th••se ima∣ginations.

VVorldly honor is dangerous, and in ••t full many haue perished and bene loste. ••ome haue their worldly honor so deare ••nto them, that to mainteyne the same, and keepe the good opiniō that they suppose ••he world hath of thē, they will not sticke ••o offend God, & to defame their neigbour ••o whome they will not seeke afterwarde ••o restore his good name agayne, which is ••y thē impayred for feare lest they shold ••rgue them selues of their former wron∣ges, And so thereby decay their owne cre∣dite. And rather then they will loose one ••ote of their worldlie honour and repu∣tation,

they will remayne in hell for euer▪ And rather then they will pay that which they owe, (whyle they shall thereby abat•••• some parte of their worldlie worship and estimatiō, for the paymēt of their debtes,) they will venter to goe to the diuell, and cast away their soules for euer.

They be like vnto those greate me•• which Saincte Iohn speaketh of, which•• beleued in Christ but they durst not con∣fesse it, for feare of the phariseys, lest they shold haue bene driuen out of the Sina∣goge,* 1.173 They loued more the glorie of men, then the glorie of god. This is a daunge∣rous state, in which these louers of world¦lie honours doe lyue, that they determyn•• rather to loose their soules, then the ho∣nour of ••his world.

Pil••••e condemned our sauiour, al∣though he knew hym to be innocent, for to maynteyne his owne credite thereby amongest the people. He knew well e∣nough our Sauiours innocencie, He saw•• that he was delyuered into his hande•• through enuye, and he was also verie desi¦rous to haue delyuered hym. But when hi•• accusers tolde hym,* 1.174 that yf the shold 〈◊〉〈◊〉 hym scape away, he was not to be accom••••ted Cesars frend, so greedie was he 〈◊〉〈◊〉 worldlie honour, (which he stode in fea•••• to loose by their meanes yf they shol•••• accuse hym to the Emperour of any ••••¦uour bearing toward Christ,) that for th•• sauing of his credite, and maynteynyng 〈◊〉〈◊〉

••is worldlie honour he gaue sentence of ••eath against the author of lyfe, And wolde rather goe against all reason, & his ••wne knowledge, then falle tnto the dis∣grace of his Prince. And was contented to ••ffende God, rather then to diminishe any ••arte of his woorshipfull estate, or lose ••is credite with the Emperour. And yf ••hou wilt preferre worldly honour before ••he loue of God, thou must needes falle ••nto a thousande of such mischiefes.

Many be they which goe to the diuell ••or the maynteynyng of their credite in ••his worlde. This is a dangerous estate, ••nd yf thou diddest but well consider of ••he dangers in which they doe lyue that ••re put into high dignities and honours ••f the worlde, thou woldest from ••he bot∣••ome of thy harte, with all earnest affe∣••tion, determyne resolutelie with thy selfe 〈◊〉〈◊〉 renounce all these vayne dreames of ••orldlie honours and promotions, which ••owe thou settest so much by, and doest 〈◊〉〈◊〉 disordinatlie loue. How many haue pe∣••••shed through honours.

In what honor was Adam when he ••as placed in the earthlie paradise,* 1.175 & yet ••ow grieuouslie offended he? Contrarie∣••ise Iob was beaten downe with many tri∣••••lations, and had many occasions geuen ••ym to offend God, and dyuers impedi∣••ents to serue hym, And yet all this suffi∣••••d not to make hym to sinne. Adam was 〈◊〉〈◊〉 greate dignitie obeyed of all, and Iob

lay in a stall dispited of all. By this tho•• mayst perceyue what daunger there is 〈◊〉〈◊〉 the dignitie and honours of the world, & what suertie is founde in the despising & contempt thereof agayne.

He which standeth on the toppe of a steepe slipperie tower, is in greate hasa•••• of falling: And in much lesse suertie b•• they which climbe vp to the toppes of ho••••ses, then they which walke belowe on th•••• euen grounde: in a lowe estate thou ha•••• not so much to feare, and liuest in bette•• safetie.

In noble men, and men of greate est•••••• wee see much idlenes reigne, which is th•• mother of vyce, and stepdame to all ver∣tue. They spend their lyfe, and consum•• their d••yes in ydle pastimes, vayne de∣lighte•• and banckettes. God is more dis∣pleased by them then by those that ge•• their liuing by the sweate of their brow••••▪

But wilt thou get the lyfe euerlasting▪ Then must thou in this lyfe, make store▪ and set much by those thinges which an•• much worth there. The marchāt that wil•• thriue, buieth his ware good cheape whe•• it is plentie, and selleth it deare agayne 〈◊〉〈◊〉 places where it is scant. Thou desirest 〈◊〉〈◊〉 goe to heauen, and thitherward thou an•• now trauailing: take not that with thy thither which is good cheape there. The•• be all maner of honours riches, and p••••••sperities verie abundant, folow 〈◊〉〈◊〉 counsell, and carie with thee thither, th••

kinde of ware, whiche is not there to be gotten, thou shalt be sure to sell it well, & to haue good payment there for it.

All maner of tribulation, persecutions teares, fastinges, and all workes of penan∣ce, be thinges which are not there to be had, nor none such founde there. If thou doe therfore prouide thy selfe good store of this ware, when thou comest thether thou shalt be suerlie well payed for the same, and so thou shalt be riche therewith and lyue thereby in honour for euer. And yf thou goe laden hence with vayne ho∣nours and pleasures of this worlde, they will yeld thee litle, in the next worlde.

Therefore leaue of that trade betyme and meddle with none of that kynde of stuffe, let these false honours goe set not by these short sliding pleasures of the world: They will but worke thee dishonour and shame, flye from them here, & thou shalt wynne thereby true ho∣nour in heauen.

THIS VVORLDLY PROSPERITY▪ ought much to be feared, for asmuch as many greate men of this vvorld, vvhich haue bene good and iust in ad∣uersitie, haue yet in prosperitie bene founde to be full of vvretchednes and iniquitie, commytting dyuers offences, vvhich haue bene both against gods high honour, & their ovvne saluation. CHAP. 28.

* 1.176THE prosperitye of fooles will be their owne confusi∣on, sayth the wise man: thou oughtest to stande much in dreade of prosperitie here in this world, if thou seeke to conserue the humilitie of harte, and to serue Iesus Christ.

Saul was as good, and as holy a man as any was in all the lande of Israell,* 1.177 when he lyued in meane estate, but after he came vnto honor, and was aduaunced to the dignitie of a king, his worldly pros∣peritie made him proude and high myn∣ded.

Dauid when he was persecuted, coulde gyue lyfe vnto Saule his enemy and per∣secutor,* 1.178 which he had in his power to

••aue taken from him, but after in his great ••rosperitie, he wolde not spare the lyfe of ••is faythfull frende Vrias. He that in per∣••ecution gaue lyfe vnto them that had ••eserued death, in prosperitie slewe those ••hat best deserued lyfe. It is a rare gifte to ••se prosperitie well.

Thou must not in worldly prosperi∣••ie lyue all at aduenture, for so greate is ••hy danger, as thy negligence is greate in ••hy gouernement. That parte of thy lyfe must needes be greatly in danger, which is neglected through too much assurance of thy selfe. VVe haue seene many men very vertuous and much fearinge God, who when they were aduaunced to high roomes and dignities, fell into pryde and dissolute lyuinge. Beware th••••efore of worldly prosperitie, as of a most manifeste pestilence

Vpon the high hilles of Gelboe,* 1.179 the noble men of Israell loste their lyues. And in the prosperitie of this worlde, doth ma∣ny a man dayly perish: vnto prosperitie is ioyned the forgetfulnes of God.

Ioseph prayed Pharaos cup bearer to haue him in remembrance,* 1.180 when he sholde be restored agayne to his former estate of honor. And the holy scripture sayeth of him: That as soone as he had gotten out of prison where Ioseph and he had hene long together, and that he was restored vnto his office agayne, he quyte forgot his frende and interpreter Ioseph,

he put hym in mynde that he shold not forget hym, when he was restored to his roume agayne, because he knew that pro∣speritie was the tyme of forgetfulnes.

Pharao king of Egipte, in his prosperi∣tie saide that he knew not God, neither wold he lett the people of Israel depart away from hym: but in his tribulation he began to knowe hym, & besought Moyses and Aaron, to pray vnto God for hym.

* 1.181Saincte Peter being a lofte in glorie vpon the top of the mount Thabor, wish∣ed for three Tabernacles there, One for Christ, One for Moyses, and a nother for Elias, and neuer remembred hym selfe, nor any other of his felow disciples.

Doe not thou marueyle at this, for prosperitie, and worldlie glorie, maketh a man to forget both hym selfe, and all the frendes that he hath.

It is more dangerous saylinge vpon the sweete pleasant waters of the running•• ryuers, them vpon the salt and bitter wa∣ters of the sea. And so is thy saluation in more perill when thou liuest amongest the prosperities of this miserable world, then whē thou liuest in the bitter stormes of tribulation.

Prosperitie sheweth alway a frendlie countenance, and contynueth still at hand with vs, which maketh vs the lesse to sus∣pect it, and take no regard therevnto, whereby shee taketh better occasion to linke her selfe in league with our flesh

••gainst vs, so as they both ioyne together, ••nd assault our poore soule.

But it is the best way for thee, when ••hou art in prosperitie, to thinke allwaies ••hat there is a storme commynge at hand. And then shalt thou take it, but as a thing ••ent vnto thee.

And agayne in tribulation thou maiest ••omfort thee with the remembrance that ••hy troubles shall not long last, and so shalt ••hou carrie one indifferente face towarde ••hem both.

And if thou wilt lyue with Iesus Christ for euer in an other world, thou must flye from the prosperitie and vayne honors of this present world: and better it is for thee to be afflicted and troubled with Christ, then to lyue in all the prosperitie of this worlde. Take it for great good to thee, to be persecuted and tormented with Christ thy redeemer,* 1.182 for vnto those that are per∣secuted for him belongeth the king∣dome of heauen. Despise the felicitie of this world, that thou mayest get the true honor which endu∣reth for euer.

THE PROSPERITIE OF THIS vvorlde gyueth shevve of the paynes and infelicitie of the next, And the persecutions and afflictions suffered for Christ, are sure testimonies, of his diuine loue, And of his chosing of th•••• to be of the number of his elect. CHAP. 29.

* 1.183ALL those which seeke to liue religiouslie in Christ Iesu doe suffer persecution, sayth the Apostle. The barreyne trees which yelde no fruyte, are neuer shaken nor beaten, but are at last cut downe, and caste into the fier: as our Sauiour Christ sayd by the withered figge tree. But contrarywise happeneth it vnto the good trees, which though they be well shaken and beaten for to gather the fruite, yet are they neither cut downe nor des∣troyed.* 1.184 Our Lord likened men vnto trees, which when they be good, are persecu∣ted, and when they be nought shall be bur••ned in hell fier.

If thou be persecuted be not dis∣mayed, but yeld thankes to God, that hath admitted thee to be one of that number that he hath chosen for him selfe. Christ

••ym selfe was persecuted, so were all his ••oly Apostles, and all his frendes. If thou ••uffer no persecution in this lyfe, thou ••ughtest much therefore to be afrayed ••••ste thy punishment be reserued for thee ••ltogether vnto the later end, when death ••hall cut thee downe by the roote: and doe ••ot thou thinke that thou arte the better ••eloued of God, for that he suffereth no persecution to fall on thee.

Christ gaue with his owne hande vnto ••udas his breade dipped in the liquor of ••he tender Lambe,* 1.185 whereas his other dis∣ciples did eate their bread drye, without eyther liquor or leuayne: yet was not Iu∣das therefore eyther the more fauored, ••he more holy, or the more perfecte. And when thou likewise doest eate thy meate dressed delicately after the finest fashion, doe not thou thinke thy selfe therefore to be better then the poore soules which doe eate their bread drye.

God dealeth his temporall benefites most liberally to the sinfull wretches of the worlde, and sheweth them outwardly the best fauor.* 1.186 Vnto Iudas he gaue the bag of money, and to his other disciples he gaue the trauayle of preaching.

Vnto Iudas he gaue the most sauorye and the most easie parte: but vnto his wel∣beloued Apostles, he gaue his vnsauorye and hard persecutions.

It is better to be poore with the A∣postles, then to be rich with Iudas.* 1.187 It is

better to eate the bread of pennance, a∣mongest the disciples of Christ with so∣row and feare,* 1.188 then to lyue in the pleasure of vayne ioyes amongest the seruantes of the deuill.

Take courage vnto thee in thy perse∣cution, and harken what our Lorde saith vnto thee.* 1.189 If they haue persecuted me, they shall persecute you also. Thou must not thinke thy selfe to be better then Iesus Christ, neither let it come at any tyme into thy thought that the same glorie which his holie mother bought with so many affli∣ctions and persecutions shalbe gyuen vnto thee, lyuing after thyne owne will without any suffering thereof at all.

That rest which the frendes of God haue gotten by sufferinge of much vexa∣tion, & many tribulatiōs, shall not be giuē vnto thee, liuing at thy pleasure, and re∣uenging of thyne iniuries. Be not proude that thou hast no persecution, but take it rather as a most grieuous persecution vnto thee, that thou wert neuer persecu∣ted.

The phisition suffereth the sick man to doe what he will and to haue his owne lust in euerie thinge, of whose recouerie he is in vtter dispaire: which he will not doe vnto hym, of whome he hath good hope of amendement.

It is a great shew of thy damnation, if euerie thing come to passe as thou woldest haue it, and that thou hast thyne owne

••il in euerie thing as thou woldest wish it. ••appie is he to whome God is hym selfe ••••isition, by taking of his worldlie com∣••••rts away. Happie is he that with patience ••••ceyueth at the hand of God aduersitie ••nd tribulation to clense his sowle with 〈◊〉〈◊〉.* 1.190 Happy be they that for righteousnes ••oe suffer persecution, for theirs is the ••••ngdome of heauen.

Euen as thou suffrest thy selfe with ••atience to be let blood, and to be ••urged for thy bodelie health sake: so ••ughtest thou most ioyfullie to take per∣••••cution for the sauing of thy soule: And ••oke not so much to the present payne ••hich thou suffrest, as vnto the saluation ••hich thou seekest. Remember not so ••uch the present payne which thou fee∣••st, as the reward which thou ••••okest ••fter.

He that passeth ouer the Sea, and wold ••ot be troubled with vomiting nor haue ••is head to turne aboute with giddines, ••et hym cast his eyes toward the land▪ So must thou cast the eyes of thy mynde ••oward heauen, the vearie true land of ••he lyuinge, and neuer looke vpon the tro∣••lesome waters of worldlie persecution, ••eyther cast so much in thy mynde the ••resent daungers of this tempesteous worlde, in which thou art now sayling, as ••he pleasant countrey of heauen, toward which tbou art going.

Sainte Stephen in the persecution of

those stones which were throwen at hy•• lifted vp his eyes toward heauen.* 1.191 And y•• thou wilt not be troubled, thou must thinke vpon the reward which thou art to receyue hereafter. Thou must suffer i•• this lyfe many persecutions, yf thou wil•• get the eternall lyfe. This is the money which God maketh payment withall vnto his seruantes here. VVith persecutions they be healed, & therewith be the spottes of their sinnes wyped cleane awaye.

Some be so like vnto little children, that they had rather be sicke still, then take any paine to get their helth againe. Thinke it not better for thee to lie sicke for euer in hell, then suffer in this lyfe a shorte per∣secution for a tyme. The greatest glorie of a Christian man is to suffer persecution for Iesus Christ.* 1.192 S. Paul after he had bene taken vp into the third heauen by God hym selfe, and there receyued many great graces and gyftes at his handes, with sundrie spirituall consolations, yet wolde he neuer glorie in any thing but in his infirmities and persecutions.

A gentleman will sooner boast hym selfe of those hurtes whiche he hath re∣ceyued in the warres, and in the things which he hath done in his maisters serui∣ce, then he will in the fauours and gyftes which he hath bestowed on hym. So sholde a good seruante of Iesus Christ glorie more in his persecutions suffred for his maister Christ,* 1.193 then in any other

••races and gyftes which he receyueth at ••is hande:.

Let thy glorie be in the crosse of thy ••••rde, and in thy suffering for hym, for yf ••ou wilte take parte with hym in suffe∣••ing of persecution, thou shalte after en∣••ye with hym the fruytes of thy tra∣••ayles.

VVORLDLIE FAVOVRS DOE keepe a man from knovvynge of hym selfe, and doe so dryue hym into pride, that he loseth thereby the grace of God, and his celestiall gyftes, except they be tēpered vvith humilitie & knovvledge of hym selfe. CHAP. 30.

A MAN was a greate man (sayth the scripture) and highly fauoured of his mais∣ter Assuerus,* 1.194 But what profit tooke he by all the fauours and benefites that Assuerus ••estowed on hym. They serued hym to ••o other end, but to be the instruments of ••is owne fall and perdition.

Thy soule must needes runne into great ••asard amongest these worldlie fauours,

when as the fauours which God bestowe•••• vpon his owne especiall seruantes be 〈◊〉〈◊〉 without daunger. Our nature beinge 〈◊〉〈◊〉 weake through the euill inclinatio••▪ that is in it, doth often take harme euen by those fauours, which God hym selfe gi∣ueth vs.

* 1.195Christ praysed Sainct Peter, calling•• hym happie, for that the father of heaue•• had reuealed vnto hym that which 〈◊〉〈◊〉 most cōfidētly pronounced of hym. Yet 〈◊〉〈◊〉 much was he blinded with that fauour re∣ceaued at Gods hands, that within a whil•• after he sought to haue hindred the bles∣sed passion of our redeemer, for the which he was worthely rebuked at our Lorde•• hand. Now if through our owne euill han∣dling, w•• doe take harme of these fauour•• which we haue at Godes owne handes: what effect is the fauour of the world like to worke in vs?

The fauours that Ioseph receaued of his maistres in Egipt, were but as occasi∣ons and meanes to make him offend God, and to caste away his soule: and thinke thou not that humaine fauours can serue thee to any other ende.

They are of the nature of wyne which stil•• fumeth vp to the head, therefore it is ne∣cessarye for vs, that these worldly fauour•• be tempered with water (which they doe power vpon vs, and (as it were) delay withall the heate of our tēporall fauours) that by murmuring and grudging agaynst

〈◊〉〈◊〉 doe cause that these fauors of princes 〈◊〉〈◊〉 worldly honors, doe not fume into 〈◊〉〈◊〉 heades to make vs drunke therewith. 〈◊〉〈◊〉 because we sholde not be puffed vp 〈◊〉〈◊〉 much with superfluous prayses and fa∣••••rs of the world, the prouidence of God ••••th so ordeyned, that we shold sometime 〈◊〉〈◊〉 bittē by sclaunderous detractors, to the ••••d that when the tongue of the flatterer ••••th made vs ouermuch to rise vp in the ••••king of our selues, the tongue of the ••••ckebiter and murmurer might as much ••••ayne depresse vs and humble vs.

Reprehensions and mislykinges of men ••••e bringe vs to the knowledge of our ••••lfe. The fauor of the people entringe ••••nce into our soule taketh away from vs ••••e light of reason, whereby we mighte ••••owe our selues.

He that is ouermuch fauoured, is know∣•••• of all other men, but yet he knoweth ••ot him selfe: but he that is disfauoured ••nd lyueth in disgrace, knoweth him selfe ••nd is not knowen of other men. It is ••uch better that a man knowe well him∣••••lfe, then to be knowen of all other men, ••nd not knowen to him selfe: and more ••arme doth a man take by fauour, then by ••isfauour: and more hurtefull is loue then ••ate vnto him. Hate is one kinde of per∣••ecution to a man, and persecutions be ••rofitable because they doe humble a mā, ••nd make him to knowe him selfe: but ••oue doth make a man blinde, and taketh

from him the knowledge of him self••, 〈◊〉〈◊〉 for that cause is it better to be persecu•••• then fauored. In persecution thou shal•• finde God: and in fauors thou shalt lo•••• him: and doe not thinke, that because th•••• arte fauored and doest lyue in the prosp••••ritie of this world, that thou art therefo•••• any thing the better beloued of God.

Remember what the Ghospell saye••••▪ Forget not that in thy lyfe thou rec••••••uedst thy ioy,* 1.196 and Lazarus his woe, 〈◊〉〈◊〉 now must Lazarus be comforted and th•••• tormented. If in this lyfe thou hast fa•••• and honor, thy saluation is thereby th•• more in hasard, and it is a token that th•••• arte not appoynted to be an heyre of th•• ioyes of heauen. The lawes doe not all•••• that a bastard sonne sholde enter as hey•••• into 〈◊〉〈◊〉 fathers possessions.

Abraham gaue gifts vnto Ismael and 〈◊〉〈◊〉 the rest of his children, the inheritanc•• of his patrimonie remayninge whole 〈◊〉〈◊〉 Isaacke his true heyre and successor. 〈◊〉〈◊〉 those which doe degenerate from G•••• (their true Father) by vicious and lew•••• liuing, he bestoweth onely vpon them 〈◊〉〈◊〉 gyftes of this worlde, which be honor an•• riches.

They which most of all doe enioy th•••• world with the offending of God, and th•• are set alofte therein by hauing of ma•• honors and dignities, are after exclud•••• from the inheritance of glory which 〈◊〉〈◊〉 reserued for the good, who despising 〈◊〉〈◊〉

••••••••ors of this worlde, doe hope as lawfull ••••res to be admitted to the inheritance heauen. And the worldly folke must ••••tente them selues with their worldly ••••tes, without further hopinge for any ••••••er prefermente in the inheritance of ••••••uen. Doe not thou marueyle if the ••••••ked doe florish in this worlde, for our ••••ristian Religion doth promise here no ••••••or, but contempte and dispising. The ••••••ked men haue nothing in heauen: nei∣••••••r haue the good men any thing in this ••••rld. Esteeme not thou the fauor there∣•••• but as the good seruant of Iesus Christ, ••••••ecte with patience that glorious day, which thou mayest enioy the euerlas∣••••••g treasure of heauen.

••HE BEST AND THE REA∣diest vvay for the vvynninge of Para∣dise, is to suffer persecutiōs and tribu∣lations in this vvorld, & for that pur∣pose be they sent vs by God, that vvee may be purged by them, as golde is purged by the fier. CHAP. 31.

THROVGH manye tribulations must we enter into the king∣dome of God (sayth the scrip∣ture.* 1.197) Suffer with patience tri∣••••••ations and afflictions: for our Lorde

sayeth: I am with thee in thy tribulati••••▪

Tribulation is the faythfull mess••••••ger of God, which carieth health and ••••••••uation with it. And as he that doth i••••••rie vnto an embassator of a king or a 〈◊〉〈◊〉 man, doth also iniurie to him that se•••• him: So doth he offēde God, that is gr••••ued at his tribulations. And God will p••••nish them,* 1.198 as Dauid punished Amon, 〈◊〉〈◊〉 dishonoring the messengers that he se•••• vnto him.

Tribulation is to man as the fyle is 〈◊〉〈◊〉 iron, the fanne to the corne, and as 〈◊〉〈◊〉 fier is vnto golde. Deale mercifully wi•••• Sion (O Lorde) that the walles of Hie••••••salem may be builded vp,* 1.199 sayeth the pr••••phete vnto God.

* 1.200S. Peter calleth vs the stones of 〈◊〉〈◊〉 And thou canst not serue for a stone 〈◊〉〈◊〉 that glorious building in heauen abo•••• excepte thou be firste well squared he•••• and made iust to lye in the foundation 〈◊〉〈◊〉 the workeman, who vseth these tribul••••tions, as hammers and edge tooles to bri•••• thee to a right leuell and a perfect squ•••••• and the persecutors be they which 〈◊〉〈◊〉 make the wall, and are appoynted of G•••• to be the masters of that worke. He the••••••fore that will not be persecuted, will 〈◊〉〈◊〉 dwell in the heauenly Hierusalem in 〈◊〉〈◊〉 glory euerlasting.

King Dauid was a better king then ••••••lomon his sonne was, for the father 〈◊〉〈◊〉 know to be saued, but of the sonne, 〈◊〉〈◊〉

opinion remayneth doubtefull, and yet ••••••ids life was al full of affliction, teares, 〈◊〉〈◊〉 tribulations: but Salomons was all ••••••trary, who lyued alwayes in peace and ••••••speritie. Tribulation put Dauids lyfe ••••ssurance, and prosperity put Salomons ••••••ation in doubte.

Tribulation lighteneth the vnder∣••••••••ding.* 1.201 Ioseph was not knowen to his ••••thers when he honored thē and made ••••em good cheare, but when he wept and ••••••ented vpon them, then was he by and made knowen vnto them. And there∣••••re doth God gyue to thee tribulation, ••••cause thou sholdest knowe hym, synce ••••en he maketh much of thee, thou wilt ••••t know hym at all. And because thou ••••••epest so soundelie and forgettest God, 〈◊〉〈◊〉 taketh from thee, the pleasure and de∣••••ght wherein thou layest so much at thyne ••••se before, and sendeth thee some trou∣••••es to make thee starte out of thy sleepe ••ithall, to the end that thou mayest the ••etter remember thy selfe, & acknowlege ••ym. So did Dauid deale with Saul,* 1.202 when ••e tooke from hym his speare, and his ••essell of water, & so made hym to awake, ••nd afterward he acknowleged his faulte. Be not thou ouermuch greeued, whē God ••aketh thy worldlie comfortes from thee, ••or he doth it but for thy greater benefite.

Thou shalt recouer by tribulations ••hy sight agayne,* 1.203 as Tobias did by the galle of the fish. VVhen the wilde bull is

coursed with in the listes, if happelie 〈◊〉〈◊〉 one doe walke by without any care hym selfe, yet yf he see the bull co•••• running toward hym, he will straight by hym out of his waye, although that thought hym selfe neuer so safe and 〈◊〉〈◊〉 before: So doth God send thee tribulati•••• in this lyfe, to the intent that thou may•••• haue good regard vnto thy selfe, & may•••• put thy selfe in safetie, by turnynge 〈◊〉〈◊〉 selfe vnto hym, and takinge hym for t•••• safegarde.* 1.204 The psalme sayth thou didd•••••• multiplie their miseries and infirmities▪ after they made hast vnto thee. I•• as fauours and felicities, doe make th•• goe away from God, so doe tribulatio•• make thee draw neare vnto hym. In tribu••lation (sayth the Prophet) he called vpo•• God.* 1.205 The more that the waters of th•• flood did increase,* 1.206 so much more was th•• Arke of Noe lifted vp, and the more th•••• the children of Israell were afflicted 〈◊〉〈◊〉 Egypt,* 1.207 so much more did they increase 〈◊〉〈◊〉 multiplie. So the waters of tribulation do•• lifte vs vpward toward God, and by the•• is our merite increased, and grace aug••mented.

Take therefore a delight in tribula••tions, for it is a vearie readie way for the•• vnto heauen.* 1.208 The first thing that God wrought in the conuersion of S. Paule was to make hym blynd, and throw hym downe to the grounde, to geue vs thereby to vnderstand, that the first begynnyng of

〈◊〉〈◊〉 true seruyng of God, cometh by tri∣••••••••tion. The corne and the chaffe re∣••••ne both in the floore together: Euen 〈◊〉〈◊〉 this worlde are good men, and euill ••••ed together in company. But when ••••ynde of tribulation bloweth vp, the ••••ked are blowen away, and scattered ••••ugh anger and impatience, and the ••••••d are thereby vnited and ioyned to∣••••er. That which doth hurt vnto euill 〈◊〉〈◊〉, doth good vnto the iust.

By much beating, at last, the blacke ••he is turned to be whyte. If good men ••••gather anye spotte of sinne through to ••••••h fauor and prosperitie of the world, ••••••n aduersity cometh, it taketh it cleane ••••••y from them. The chastisemente of 〈◊〉〈◊〉 in this lyfe, is like vnto the correcti∣•••••• of a pitifull father, who euer i•• his ••••••ishmente remembreth mercie withall. 〈◊〉〈◊〉 the punishment of the nexte worlde is ••••••hout all participation of mercie, ac∣••••••ding to that which the Prophet sayde ••o God.* 1.209 Thou shalt rule them with thy 〈◊〉〈◊〉 of yron, and thou shalt breake them in ••••ces like vnto the vessels of clay.y. Choose then rather to be afflicted and persecuted in this worlde, seeinge thou mayest by so shorte a suffe∣ring, gayne thy selfe thereby perpetuall rest in heauen.

OVR BEINGE OVER CAREFV•••• for matters of this vvorld, (beside it shevveth diffidēce in gods prom•••••• made vnto vs,) it letteth and hynd•••• vs, frō our spirituall exercyses vvi•••• vvee ought most to attend vnto. CHAP. 33.

* 1.210BE not ye carefull for which yow shall eate drinke, nor take yow thought for that w•••••••• yow shall were on 〈◊〉〈◊〉 backs, sayth our redee•••• Much vayne carefulnes aboute temp•••••• thinges doth ouerchardge our spirit•• winges, by the which our soule 〈◊〉〈◊〉 flie vp to the contemplation of thi•• eternall.

God made man such as he shold be 〈◊〉〈◊〉 to vnderstande and knowe his chi•••• good and finall felicitie, that by the ••••••derstandinge thereof, he might loue and by louing of it, at the last enioye which he loued, frō the enioying w•••••• of wee be kept by the ouermuch 〈◊〉〈◊〉 and loue of these worldlie thinges.* 1.211 If childrē of Israell had bene carefull abo•••• that which they shold haue eaten, dro•••• or worne, when they shold haue 〈◊〉〈◊〉

••••o the desert they wold neuer haue gone ••••t of Egipt, nor neuer haue entred into ••••e lande of promyse. If thou wilt enter ••••to the lande of promise, thou must cut 〈◊〉〈◊〉 the superfluous cares of these transito∣••••e thinges.

And the greatest parte of those He∣••••ewes,* 1.212 which were by gods mercie deli∣••••red from the bondage of Egipt, because ••••ey were to carefull, (after they were 〈◊〉〈◊〉 men into the desert) for their foode and ••••e prouision for their bellie, longing still ••••ter flesh meate, and their olde good fare 〈◊〉〈◊〉 Egipt: they died in the wildernes, and ••euer obteyned their desire in the entring ••••to the riche frutefull lande which was ••romysed them.

Labor thou not for temporall thinges, ••nd thou shalt wynne erernal thinges. And ••oe not seeke too greedelie after these ••••sible thinges, lest that thou doe loose the ••••inges inuisible.

Vnto certeyn men, (that had so much ••••re of their owne matters, that they for∣••••t gods causes,) God hym selfe saide: ••ecause ye haue attended with to much ••••re to your owne howses,* 1.213 and haue let ••••y howse stand desert & forsaken, there∣••ore shall not the heauens yeld you any ••ater, nor the earth any fruyte. It is but ••••eete & iust they should want all thinges, ••hich forsake the maker of them, for their ••wne worldlie busines.

God compareth the lyfe of the iust,

vnto the birdes of the ayre, aswell for th•• little rest they haue, and the small suert•••• they finde in the earth: As also becaus•• their ordinarie abiding is alofte in high places. Hereof it is, that Christ reprehe••••dinge the carefull lyfe of worldlie fo•••••• reproueth them by the example of th•• birde sayinge. Beholde the birdes of th•• ayer,* 1.214 they neyther sowe, nor reape, no•• gather into their barne, and yet our Lord•• feedeth them, A fowle shame it were 〈◊〉〈◊〉 thee, to consume thy selfe with the care 〈◊〉〈◊〉 trauayling after this fowle earthly muc•••• when thou mayest with the same care g•••• the sweete flowers of Paradis. VVh•••• wronge doest thou vnto thy selfe, to wea•••• out & to tier thy selfe in seeking after thi•• world, when thou mightest with as little trauayle finde out heauen it selfe? Euen fo•• the verie honour of thine heauēlie father thou owghtest not so to doe. For this ou•••• greate diligence and carefulnes of th•• sonne, doth as it were priuilie reprehe•••• the necgligēce & carelesnes of the father aboute the prouision of thinges necessari•• for his child. For whē the child doth ta•••• so much care, yt argueth little care in th•• father.

Thou canst not therefore without so•••• reproofe to thy heauenlie father, set thy care, & thy mynd altogether about the•••• temporall thinges, as thoughe he had 〈◊〉〈◊〉 care at all to prouyde necessaries for hi•• children. The birdes of the ayre tarrie n••

••••nger vpon the earth, thē their necessitie ••••forceth them, the most of their lyfe they ••••e spend ordinarelie in the ayre aboue: ••nd yf thou wilt escape the daungers of ••is lyfe; thou must flie from the earth as ••••rre as thou canst. Thou must seeke by ••••templation to get vp to heauen, yf thou ••ilt keepe thee safe from taking harme on ••••e earth.

VVhen God created the birdes and ••••e fishes,* 1.215 he gaue vnto them his benedi∣••••ion, but vnto the brute beastes of the ••••rth he gaue not his blessing at all: and he ••••at will get that blessing, which god doth ••••ue vnto good men, must doe his best to ••••e from all those daungers whiche he ••••ethe others to perish in. For vnto those ••hich lyue disordynatlie on the earth, de∣••••ghting in all earthlie pleasures like vnto ••••ute beastes, God will not gyue his bles∣••••••g at all, but rather his maledictiō say∣••••ge,* 1.216 Goe ye cursed of my father into ••••erlasting fier, which is prepared for ••••e diuell and his aungells.

Seeke to lyue like a birde on highe prayer and contemplation, putting all ••••y care vpon God, according to the say∣••••g, of the Apostle saint Peter.* 1.217 Put all your ••••••e vpon God for he it is, that taketh care 〈◊〉〈◊〉 yow all. So sayde the prophet.* 1.218 I am po∣••••e and needie, but our lord hath care of 〈◊〉〈◊〉.

And yf our lord haue care of thee, ••ake 〈◊〉〈◊〉 thou too much thought & carefulnes

for these temporall thinges, which se•••• for nothing, but to extinguysh in thy•• harte the loue of God.* 1.219 The carefulnes 〈◊〉〈◊〉 riches doth suffocate the word of God 〈◊〉〈◊〉 thee. It is no marueyle thoughe the ge••••tiles & infidels liued still in care, beleui•••• and trusting in fortune as they did: 〈◊〉〈◊〉 thou, which art a christian, & beleeuest 〈◊〉〈◊〉 prouidence of God, oughtest not to be 〈◊〉〈◊〉 refull aboute temporall thinges: for th•••• knowest that yf thou doest that which longeth for thee to doe, God will promi•••• all that which is necessarie for thy lyfe.

And yf he maynteyne the birdes whic•• he created for mans vse, will he not may••••teyne man also, which he made for hy•• selfe.

Make thyne harte cleane, and dis••charge it of all carefulnes and exterio•••• busines that thou mayest the easelier li•••• it vp to heauen.* 1.220 The distraction of th•• hart cooleth the affectiō of loue, & putte•••• man into many temptations and daunge•• of the deuill. Our sensual part is ve•••• stronge, and must well be looked vnto for yt desireth by all meanes to satisfie•• selfe in the vanities▪ and pleasures of 〈◊〉〈◊〉 worlde, whereby the vnderstandinge 〈◊〉〈◊〉 darkened, and the spiritie become•• insensible, and euerie spirituall excerci•••• vnsauorie and without tast.

Much busines and occupations (al••though it be in thinges lawfull) doe bri•••• a greate distraction to the mynde, whi••••

••ill hynder much, thy praying and deuo∣••••on. For they will not suffer the most in∣••••arde partes of thy sowle to gather them ••••lues together into any quyet, vnitie, ••nd accorde.

Exterior occupations doe blynde ••••e sighte of our vnderstanding, and doe ••epriue vs of our true light: he that will ••••yue hym selfe wholie vnto God, must se∣••erate hym selfe frō euerie worldlie care, ••nd exterior occupation.

HOVV DECEIVABLE AND false the vvisdome of the vvorld is, vvhich iudgeth onelie by those thinges vvhich appeare good to the vvould, not considering hovv acceptable to God they be, and vvhat revvard they doe deserue, vvhiche for the loue of God dispise all those thinges, vvhich the vvorld holdeth most deare. CHAP. 33.

THAT which is foolishnes before God,* 1.221 the men of the worlde esteeme for high wisdome, sayeth the Apos∣tle. The world accompteth him for a wyse man, which beste can cloke his owne vyces here a∣mongest

men, and so behaue himselfe 〈◊〉〈◊〉 he can get the dignities and honors of th•••• world, and those it holdeth no better th•••• for very fooles which despise all such va••nities.

* 1.222The wyse man sayed in the person 〈◊〉〈◊〉 worldly folke. VVe haue taken the 〈◊〉〈◊〉 of iust men to be dishonorable and full 〈◊〉〈◊〉 folly. The worlde calleth them wyse 〈◊〉〈◊〉 which desire these false honors, and be••stowe all their trauayle and labor in 〈◊〉〈◊〉 getting of them. And those that lyue 〈◊〉〈◊〉 to this worlde, the fonde wisdome of 〈◊〉〈◊〉 worlde reputeth as dead folke: they are laughed to scorne of worldly men, a••••though they had no wit in their heade••▪ The foolish wisdome of the world, know∣eth not that the seruants of Christ be like vnto ••••ndles that be lighted, the which this world lyke a boysterous winde blow∣eth and putteth out: and therefore they that be good in it, doe seeke to hyde them selues out of the way to be in the more safetie: they care not for to shew their ho∣lines, but vnto him whom they seeke to please who is God him selfe, who behol∣deth not the out side but looketh what is within.

The wisdome of God is cleane con∣trary to the wisdome of the worlde: Good men are litle esteemed of worldly folke, & are much esteemed of God. The iudge∣mentes of God be verye farre differinge from the iudgementes of men. The world

••ooking onely to that which appeareth on ••••e out side, taketh him onely for happye ••hich is mightie and riche.

VVhen Samuel went about to anoint ••ne of the sonnes of Isay to be king of Is∣••aell,* 1.223 he refused him whom the father es∣••eemed most likely, and anoynted Dauid ••ing who was thought most vnlikelie ••mongest them all: and the other children of Isay that most were esteemed of men, were reiected in the sighte of God. They ••hat were accompted wisest amongst men, were taken for moste ignorante before God, and he whom the worlde esteemed ••east, him did God choose to be king.

He that hath a cause to pleade before learned Iudges that can skill of iustice, ca∣reth not much though he be first condem∣ned by some ignorante Iudge befo••e, be∣cause he knoweth that he shall after ap∣peale before a learned Iudge, whose sen∣tence he knoweth to be of force and a∣uayleable. VVorldly men be such iudges ••here of the good, and doe condemne them for very fooles and people of no value: and this sentence holdeth for good while this lyfe lasteth, by which they be all con∣demned, and so doe lyue here in this world lyke persons condemned and des∣pised. The Princes of the worlde had ne∣uer any better opinion of our holy Mar∣tyrs, seeing them dye so willingly for their fayth: and many wyse men of the worlde esteemed for very madnes, the wilfull po∣uertie

and beggerie which they sawe ••••••ny good men susteyne for the seruice 〈◊〉〈◊〉 Christ their maister, who had suffred 〈◊〉〈◊〉 them so greate and extreme pouertie b••••fore.

* 1.224A worldlie wyse man saide vnto S. Paule the Apostle. Thy much lerning•• hath made thee madde. S. Paule made an••swere, I am not madde, I speake the word•• of truth. And because that Festus did not vnderstande the misteries of the Apostl•• doctrine, he reputed him for a foole, as th•• worlde doth now esteeme all that for foo∣lishenes, which it neyther cōprehendeth▪ nor vnderstādeth, for want of knowledg•• and practize therein. This is that iudge∣mēt which the world gyueth like a blind•• and an ignorant iudge, vpon those which•• be good and iust in the world. But when death cometh, the seruant••s of Christ shal appeale to God, that great learned and skilfull iudge, who knoweth well all their whole cause, And then shall he condemne that former false sentence of the worlde for vniust, & shall gyue hym selfe a cleane contrarie sentence, which shalbe irreuo∣cable, and neuer called backe agayne▪ wherein he wil pronoūce, that the world∣lie men which florished in this lyfe, were vayne and foolish: And those good 〈◊〉〈◊〉 which the world condemned, were 〈◊〉〈◊〉 wyse and discrete.

Therefore let it neuer greeue thee, that the world condemneth thy lyfe, for thou

••••st thy remedie of appellation where ••••ou shalt haue full restitution agayne. ••he day is at hand, in which the chiefe ••dge of all, will approue that, whiche the ••orld hath reproued.

Doe not thou therefore care for the ••••rldes condemnation. The redemer of ••••e worlde was esteemed of worldly folke 〈◊〉〈◊〉 a foole, and for such a one they appa∣••ed him in Herodes howse. The deepe ••••d high wisdome of God,* 1.225 is reproued by ••••e world, as that which their blinde eyes ••••ll not serue them to looke vpon. They ••••ndemne at their pleasure the good and ••••rtuous men of the worlde, but of their ••••inions take thou no regarde, for soone all their vayne iudgements be confoun∣••••d, and the true vertue made manifest.

••HE VVISDOME OF GOD exceedeth all the depth of mans vvis∣dome, the vvisdome of the vvorld being foolishenes before God, and by the con∣temnynge of the vvorld is that other vvisdome gotten. CHAP. 34.

IF any be wyse amongest you,* 1.226 let him be as a foole, to the intente he may be wyse, this sayeth the Apostle. There is not a higher poynte of wis∣dome then to become a foole

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for Christ. The wisdome of God which consisteth in true mortification and deny∣ing of our selues, the worlde taketh for foolishnes.

The wyse man sayeth, I am the most foole of all,* 1.227 and the wisdome of men is not with me. The children of this worlde be wyser then the children of light. And therefore sayed the wyse man, that the wisdome of men was not with him, but the wisdome of Christ which the worlde esteemeth follie.

The wisdome of Christ exceedeth all our vnderstandinge, and therefore the worlde calleth it follie, as we call com∣monly all that follie which exceedeth our capacitie.

The Captayne in the fielde sometyme so o••dreth his armye, and setteth so his battayle in array, contrary to the common custome, that the souldiers vnderstanding nothing thereof, doe take the enterprise for vayne, and the Captayne for a foole. And because the wisdome of God excee∣deth all our capacities, it is called follie.

As the wyse man saide in the person of worldlie folke. The sonne of Iustice hath not shined vpon vs.* 1.228 He speaketh not here of this materiall sonne, whiche shineth both alike, aswell vpon the iustice vniust: But they were not lightened from aboue, with the light of his highe celes∣tiall wisdome, because the weake eyes of mans vnderstandinge, can not endure to

beholde the great light of gods wisdome. All the while that Moyses was in Egypte,* 1.229 he was both wyse and eloquent with all, but when he was to speake vnto God him selfe, he confessed his insufficiencie of speach, for before God, the wisedome of man becometh starke dumme.

Salomon was a vearie wise man,* 1.230 but comparinge his wisdome with the wise∣dome of God, he called him selfe the most foole of all others.

This is greate wisdome in vs, to des∣pise the world for god. He knoweth much that knoweth how to saue his owne soule: and he his onlie wise, for all other are but foolish and ignorant. In the true despi∣sing of our selues consisteth the altitude of Christian wisedome, And before this high wisedome, is euerie great knowledge verie perfect ignorance.

All though thou wert neuer so perfect in al the liberall sciences, what profiteth it thee, yf thou be ignorant in thyne owne estate? That exterior knowledge, is to be accompted no knowledge in deede.

Happie is that soule that is replenished with the wisedome of God, and perfect happie is he that seeketh to be wise be∣fore God, and maketh no accompte of the wisdome of this world. One droppe of this wisdome of God is more worth, then all the huge Seas of worldlie wisdome. In this schoole must thou studie day and night, seeking for true mortification. The more

that thou hast of true perfect knowledge the more ignorant thou shalt be toward•• the world, and as it were one deade in it.

* 1.231Iacob after he had wrestled with the Aungell, remayned lame of one of his leg∣ges, and was after called Israell, whiche is as much to saye as man that seeth God, and so he that seeth & knoweth God, must be lame outwarde to the world.

If thou doe see therefore worldlie mē goinge carefullie, and diligentlie to get honour and worldlie riches, doe not thou marueyle thereat, yf they goe not lamelie, nor haltinglie aboute that busynes, for they haue but a small knowledge of God. The iust men that doe see God, as Iacob did, throughe the knowledge that they haue of our Lorde, are as it were lame in the knowledge of earthelie thinges, And those doth the worlde thinke fooles, be∣cause they be wyse before God.

VVhen the superiour and cheefe parte of thy soule, is ful of the wisdome of God, by thy firme fixing of thy mynde there∣vpō, it fareth by it, as by the moone, which in the coniunction thereof with the sonne, is so fullie possessed with the beames and light thereof, that it casteth no parte of her owne lighte towarde the earth. No more the soule of man, being fixed vpon the loue of God, and fast ioyned therevnto can haue any light lefte in it, to cast or to bestowe vpō the earth, or earthly thinges, but hath that parte cleane emptie, that

sholde looke that waye. The foole (sayth Ecclesiasticus) chaungeth like the moone, for leuing the diuine light,* 1.232 and the cleare shynynge of the sonne of iustice, doth wholly conuerte hym selfe, to the inferior thinges of the earth.

This worldlie wisdome is comfoun∣ded by the wisdome of Christ.* 1.233 The ser∣pent of Moyses deuowred all the serpen∣tes of Pharaos magitioners: So doth the wisdome of God swallow vp and consume all the wisdome of the world.

In the olde law God promysed riches and such thinges as men naturallie doe desire in the world, but there were at that tyme very fewe that wolde turne to the Iewysh religion, & the verie true worship of god.* 1.234 But when our sauiour of the world came, & promysed vnto men persecu••iō & afflictiō (which men doe naturallie hate) all the world was conuerted vnto God.

The wisdome of God is of that force that it tooke the vearie weakelinges of the worlde to conuince the stronge, and the ignorant to confute the greatest lear∣ned:* 1.235 vnto the wisdome of God all thinges are subiect. And they that called them selues wyse, were the most fooles of all, sayth the Apostle.

This wisdome wold the diuell take from thyne vnderstanding,* 1.236 as Amon wold pulck out the right eyes of the Israelites which is the knowledge of heauēlie thin∣ges. The eyes of a wyseman be in his head,

which is Christ hym selfe, for the wysemā seeketh to knowe God, and in that know∣ledge doth exercyse hym selfe and take delight, according to the sayinge of Sainct Paule:* 1.237 I confesse that I knowe nothing but Iesus Christ, and hym crucified. Behold and reade in that booke, and let all thy exercise be in the reading of the Passion of Iesus Christ, to the intent that by thy knowing of hym here in earth, thou maiest afterward perfectlie knowe hym in heauē.

OVR LYFE IS SHORTE, AND passeth avvay like a vvynde, And it is lesse also then yt seemeth to be, for yt is no perfect lyfe, but a shadovv of the lyfe to come. CHAP. 35.

* 1.238THE dayes of our lyfe be shorte, (sayth Iob) they passe away like flowers, and our yeares consume away like dewe vpon the face of the earth.* 1.239 And S. Iames sayth. That our lyfe is but a vapor, which soone appeareth, and in a moment is gone agayne, And like a clowde in the ayer, which as soone as the sunne shyneth, is dis∣persed. This life so much esteemed amon∣gest men seemeth for a tyme to make a

statelie shew, and to carrie greate counte∣nance in the world abroade, but what it is in truth, may easlie appeare by the casual∣ties which it is subiect vnto. By how many infinite wayes, is our lyfe taken away from vs: by any light distemperature casting vs in some feuer, or other infirmity, it is gone in an instant, and into Ashes soone is tha•• conuerted, which was so highlie esteemed of men before.

VVhat is the tyme of our lyfe,* 1.240 but euen a pufte of wynde? It passeth like a post, and as a geast that neuer retorneth agayne.

Euen as a lightenynge in the ayre, that in the twinckeling of an eye is vany∣shed away, so passeth away both the lyfe & the glorie of this world:* 1.241 Vnto vanitie is euerie creature subiect.

Reckē vp all the dayes, the monethes, and the yeares, of your lyfe, and tell me where they be now? They are all passed away like a shadowe, and like a spiders webbe, that is blowen away with the wynd so is all thy woorke perisshed. There is nothing stable here vpon the earth, of which Adā, & all his progenie are formed.

There is nothing shorter then lyfe, which carieth death aboute with yt, It is both short and miserable, which goodmen doe susteyne with patience, and wicked men doe loue with delight. But for all their much louing of yt, they cannot en∣ioye yt, any longe tyme. VVe doe all die,* 1.242 and as water that runneth and neuer re∣torneth

agayne, so runne our dayes away, sayth the scripture.

There is no streame that runneth so fast away as the lyfe of man doth: the wa∣ter streames neuer turne backe agayne, and the dayes which are passed are not to be called agayne, the tyme that thou hast lost is vnrecouerable.

Thou mayest sit like another Tobie vpon the ryuer banke of Tygris,* 1.243 and by the fearce running of that swifte streame thou mayest well consider the swifte run∣ning of thyne owne lyfe away. That ryuer hath his name of his swifte running, and yet is not the course thereof so swifte as is the course of thy lyfe, which hasteneth thee on so fast to thy graue.

In the consideration of this fast run∣ning st••••ame mayest thou well washe the feete of thy soules affections. In this con∣templation mayest thou wype away the filth of this earthly loue, that so cleaueth vnto thee by meanes of thy worldly busi∣nes.

The lyfe of man is but a deceyuable dreame.* 1.244 The prophete sayeth▪ I sayed in my spirite that euery man is a lyer. And according to the translation of the seuen∣tie interpretors,* 1.245 Dauid sayed not: That e∣uery man is a lyer, but that euery man is a lye: the very lyfe of man is a lye: It is not that in deede which it seemeth to be, it seemeth long, and is very shorte. Because I beleeued, I had knowledge of my selfe,

and was humbled.

In an image doth man passe away. An image is but a figure of the truth, and this lyfe is not a true lyfe, it is but a figure of lyfe, and a shadow of death: it is not that which it seemeth, it is but onely a shadow of the truth: It is an apparance of lyfe▪ which runneth in such hast, that it is vn∣possible to be restrayned or helde backe. And as our lyfe runneth daylie away from vs toward our end, so with our lyfe run∣neth also away all our honours, riches, and pleasures, which wayted on our lyfe, like an vnseparable shadowe. The synfull de∣light which was taken in them, is then at an end, but then begyn the tormentes due for the sinnes committed by them, which neuer shall haue end. The oddes whereof is verie greate: the delight but short▪ and the torment euerlasting.

VVhat thinge is their in this worlde stable and permanent? Riches, honours, and pleasures, how soone be they gone? Heare what holie Iob sayth. My lyfe is short,* 1.246 and my dayes passe like a post away. For as a post is no sooner comen, but that he is straight gone againe, so is our lyfe soone come, and soone gone agayne. VVith our youth, doth all our bewtie passe away, and shortlie after passeth away and pe∣risheth all that euer wee de∣lighted in beside.

SO GREAT IS THE LOVE OF God tovvard vs, that this lyfe here being full of sorovves and afflictions, He of his goodnes hath shortened yt, that vvee may sone be ridd of these infelicities and miseries. CHAP. 36.

MAN is borne to trauayle, (sayth Iob.* 1.247) In weeping wee beginne our lyfe: in trauayll doe wee contynue it: and in payne doe wee part with it. That sentence was gyuen by God vpon our father Adam,* 1.248 that in the sweate of our browes, wee should eate our breade. And synce the whole lyfe of a man is nothing but a con∣tynuall trauayle and labor vpon the earth, God of his greate loue towarde man hath so appointed it, that the tyme thereof is much shortened and abridged, to the end that wee may labour but for a shorte tyme.

The mercy of God is such, as he will not haue our labors and trauayles to en∣dure for any longe tyme, neyther cōsēteth he to any greate cōtinuance of them. And where as wee lyue like bannyshed men in this lyfe, he condiscended of his greate goodnes towardes vs, to make shorte the tyme of our bannyshement. And whereas

he hath made vs, to be partakers of his ioy with hym, And that our glorie and propre countrie is in heauen aboue, he wold not haue vs to be longe from hym, but is as desirous to haue vs with hym, as some one man that is so farre in loue with another, that he can not lyue one hower without the sight of hym. In the shortenyn∣ge of our lyfe, he hath shewed how much he hath loued vs.

Also he wold that for our benefite, our lyfe shold be shortened, because that men shold despise this shorte lyfe, & loue the lyfe eternall: Iob saied vnto God:* 1.249 Par∣don me (O lorde) for my dayes be no∣thing. Because Iob saw that his daies were nothing in deede, he began to aske pardō of God, and to doe pennance.

Many lyue so, as they shold neuer lye, being so occupied in the vanities of this lyfe, as thoughe it were gyuen them to doe nothing els in. VVhereas it is gyuen in deede by God, to be well imployed, and to be spent aboute his busines, and in pro∣uiding for the lyfe to come. He is wor∣thie suerlie of iust reproofe, that thinketh here of any other thing, then the getting of that lyfe which endureth for euer.

If thou but considerest the shorte∣nes of this lyfe, and wayest withall the e∣ternitie of the other, thou wilte easely be led to despise this present lyfe. God see∣inge how the malice and noughtines of men increased, and that many tooke cou∣rage

to offend him, vpon the confidence of long lyfe and tyme of repentance: he de∣termined to cut it shorter, because they sholde not grow to bolde in sinning vpon trust of their longe lyfe. And because the longe tyme which he had graunted man to lyue, and to doe pennance in was abu∣sed, he abridged i••, for he saw well, that it serued to no other end (as it was vsed by man) but for the multipliyng and increase of sinne.

VVhen men lyued more simplie in the begynninge of the worlde, God graunted them longe lyfe, but when he saw them vse it euill, and that iniquitie increased thereby, he made there tyme shorter. The Prophet saith talking with God.* 1.250 Thou hast set our iniquities in thy presence, and our age before the light of thy countenance. All our dayes were shortened, and in thine angre were wee brought lowe. After se∣uentie yeares be past, our dayes shalbe but euen like vnto a spiders webbe.

The Prophet sayth, that for our sinnes God shortened our lyfe. The miserie and breuitie of our lyfe, doth the Prophet here expresse, by the comparaison of the spider, which with greate trauayle and payne, weaueth a fyne & a delicate webbe, which afterward a small blast of wynde breaketh, and taketh quyte away. And so our lyfe which is with so much labour susteyned, as soone as any blast of sickenes or infirmitie cometh, is straight taken

away from vs, and therefore so short and so transitorie a thinge as that is, is not in∣ordinatlie to be loued or esteemed.

This lyfe is not heauenlie, but earth∣lie, it is not our countrey, but our ban∣nyshement, God will not suffer it to be perpetuall, but vearie shorte. This lyfe hath an end, but that lyfe where God in∣habiteth with his elect, hath no end.

A fonde felow were he, that wolde not haue his iourney soone at an ende, to be at rest in his owne countrey: and he that ta∣keth payne, and laboreth harde here in this present lyfe, is very vaine and foolish if he desire not to be at quyet reste for e∣uer with Christ, in the most ioyfull dwel∣ling place of heauen.

VVhat slaue is there any where so much made of, but that he wolde yet gladly be at his owne home? And who is he that ly∣ueth in a darke dongeon, but wolde wil∣lingly be where he might see light? This worlde is not our countrey, but a Babilo∣nicall prison, and who so desireth longe lyfe, desireth a long imprisonment. And he that desireth olde age, desireth a long in∣firmitie, and where no true lyfe is, there oughtest thou to long for death. Death serueth vs as a medicine for the trauayles susteyned in this lyfe, which neuer haue end, but when our lyfe endeth: and he that must needes departe hence, better it is that he goe betyme then tarie to long.

Happie is he that beareth this lyfe

with patience, and desireth, by death 〈◊〉〈◊〉 come vnto a better. And happie is that soule, vnto which God graunteth rest in the lyfe perdurable. God is good in all his workes, who hath here shortened this lyfe, for thyne owne good and commoditie, that thou mayest the sooner come to the lyfe eternall.

INNVMERABLE BE THE daungers, vnto vvhich this lyfe of man is subiect, and in hovv much higher state he liueth here, into so many more trovvbles and daungers is he brought by meanes of them. CHAP. 37.

* 1.251HIS daies florished lyke the flo∣wer in the fielde: sayeth the prophete Dauid, speaking of the lyfe of man. To how many daungers is the flower in the fielde subiect vnto? The sonne burneth it: the wynde dryeth it vp: man treadeth it downe: the beast eateth it vp: the water ouerfloweth it: the heate withereth it a∣way.

VVhat tonge can declare the daun∣gers that man is subiect vnto and the pe∣rills that his lyfe daylie runneth in. A little

••••row consumeth hym, Sickenes maketh 〈◊〉〈◊〉 end of hym, The Sea drowneth hym: ••••finite be the inconueniences, and innu∣••erable be the meanes, by which his lyfe ••ay be taken away from hym when he ••••ast thinketh thereon.

Iob sayed: My dayes doe passe away as shippe laden with apples,* 1.252 & more lightly ••oe they goe away, then the poste that tra∣••ayleth by the way: they fled apace away, ••nd saw not any good at all. He sayed tru∣••y that his dayes paste faster away then the ••ost, for runne the post neuer so fast, yet ••ust he stay sometyme by the way to take ••is repaste in eatinge and drinkinge, and ••ome tyme must he bestowe also in slee∣••ing. But the dayes of man are alwayes ••n their course, and neuer stay one whit, ••ut alwaies runne on a pace toward d••••th: ••hen thou sleepest, when thou wakest: all ••he tymes, houres, and momentes of thy ••••fe, thou runnest with all speede towarde ••eath.

Iob likeneth also his lyfe to a shippe. The shippe was not made to lye still at an ••••cker, but to sayle, and to trauayle from port, to port: no more wast thou made to contynue still in pleasures and delight, ••ut to the end that by thy trauayle and payne taking, thou maiest at last come vnto the quyet port of saluatiō. And as the shippe sayleth with greate swiftenes, and ••ea••eth no printe of the place which shee passeth by: so passeth our lyfe away with∣out

any stay at all and leaueth no memo•••• of vs after wee be gone.

VVhat is become of all the kinges 〈◊〉〈◊〉 princes that haue liued in the world. 〈◊〉〈◊〉 paste lightly away, and lefte no token be∣hynd them of their being here at all.

The daungers also of a shippe sayli•••• in the sea be not few nor small: she stry••keth against the rocke & spliteth asond•••• The tempest cometh and ouerwhelme•••• her, The Rouers come and spoyle 〈◊〉〈◊〉 And lastlie set her on fier. But yf thou co••••sider now the daungers in which tho•• liuest, thou shalt fynde thy selfe enuiron•••• with many more sortes of infirmities an•• daungers, thē the ship is. The ship parte•••• from the hauen with a prosperous wynde setting vp her sayles, and all her streame•••• with greate iolitie & mirth. But after 〈◊〉〈◊〉 hath sayled a while, shee striketh vpon 〈◊〉〈◊〉 rocke, and then is all the mirth turned in•••• mournynge. So when man is borne, an•• entreth first into the world, the frendes 〈◊〉〈◊〉 parentes make a great feast & solempniti•• thereat, but all is in vayne: For when by some chaunce or infirmitie he dyeth th•••• doth all the mirth and ioye determyne 〈◊〉〈◊〉 take end agayne, by sorow & lamentatio••▪ In the mornying (sayth Dauid) he flor••••shed,* 1.253 and withereth agayne at night.

The shipp sayeth Iob is laden wi•••• apples, and not with yron or leade, 〈◊〉〈◊〉 any other ware of waight. The dayes 〈◊〉〈◊〉 man be fraight likewise with much 〈◊〉〈◊〉

vayne stuffe, which is of no value, neyther leaueth any good memory behynde, but a smalle smell of fame, like vnto rotten Apples, whose sent is soone gone, and quickelie forgotten.

From the daungers and mishappes of this miserable short lyfe, can no man scape, be he neuer so greate. But rather they which carrie the greatest portes, and be of highest degrees in this world, doe suf∣fer most daungers, and endure most so∣rowes in it. The hartes of Princes & greate men, haue many a thorne in them, which are couered vpon with verie riche array and costlie apparell.

Their lyfe is full of heauines and care. And the mightie men of the world, lye they neuer so softe in their delicate dayn∣tie beddes, yet carrie they ofte to bedde with them, an heauie hart, and a suspicious mynde: Neyther much delight or fauour can they take in their ordinarie pleasures, they be so cloyed with the common vse of them: But when troub••es and misfor∣tunes doe come, their parte is greater in them then other mens is, because they haue bene allwayes now seled in pleasures and delightes, and throwgh the longe lordlie libertie which they haue liued in, they thinke that they were not borne for those aduersities.

The meane sort of people, may better abide tribulation when it cometh & take more comfort therein, because they are

more inured with affliction. And greate men doe as little escape daungers, as the other, but rather of the twoe doe tast of them more often then they. But vnto all sortes of men in generall, God wolde that this lyfe shoulde be troublesome & daun∣gerous, because they shoulde seeke after the lyfe that he hath created them for, which is the eternall lyfe of heauen.

THE TYME OF OVR LIFE being short & vncertayne, vvee ought not to prolonge our pennance, lest vvee be taken by death vnprovyded, and so svvalovved vp by the deuill in to hell. CHAP. 38.

* 1.254BE not slacke in turning vn∣to our Lord, neither deferre pennance from day to day, for sodaynly shall the angre of God fall vpon thee, and in the day of vengeance shal it destroy thee: sayeth Ecclesiasticus. Thou oughtest to doe thy pennance quickely, seeing thou hast not one houre of lyfe sure for thee to lyue 〈◊〉〈◊〉. God sayeth: I will not the death of a sinner,* 1.255 but that he sholde be conuerted and lyue. God doth here promise thee pardon, when thou

doest aske it, but he promiseth thee not, to morow to aske it in: why puttest thou of thy pennance for a tyme, which per∣haps thou shalt neuer lyue to see.

He that is of greate welth, and hath fayre inheritance of his owne, what matter is it though he doe spende some of his moueable goods? But he that hath no more then he getteth day by day▪ and must also gyue a reckeninge to his maister of that: to what purpose should he be lauish in spending? VVilt thou then, that hast not one day certaine to lyue, expect for the yeare that is yet comminge to make thy pennance in? Thou which art so poore of tyme, that thou hast not one howers lyfe of certentie to reckē vpon, wilt thou so li∣berally promise to thy selfe many yeare to liue? Cast not the tyme away which i•• gyuē thee: make not thou to light accompte thereof: remember that thou art but poore and miserable, And yt may chaunce that euen this day there shall a straight accōpt be asked of thee how thou hast spent the tyme which hath bene gyuen thee for to doe thy pennance in.

Thy lyfe is in the same daunger that the sheepes lyfe is in, which is in the wolues mouth, and all the helpe thou hast, is to bleate for Christ the trew sheep∣herd, except thou wilt straight wayes be swalowed vp by death. Doe not promyse vnto thy selfe any longe lyfe. The wysemā sayth,* 1.256 An vniust promyse hath vndone

many that haue put trust therein.* 1.257 Doe not ye knowe how our lord saith, That the fa∣ther hath put all tyme in his sonnes power God hath not put the time into thy power but into his. The prophet sayth in the psalme. The tyme is for thee to worke (O lord) for they haue destroyed thy lawe.* 1.258 Except thou doe vse well this tyme, God will shorten the dayes of thy lyfe. At Noes tyme God graunted vnto man,* 1.259 an hundred and twentie yeares to doe his pennance in, but because he vsed the time that he gaue hym so euill, at the fludd he cut twentie of them cleane away.

So shalt thou be cut of quickelie to, yf thou vsest thy tyme euill.

The health of the bodie is gotten by little, and little, because it is not of any ne∣cessitie that health shold comme vpon a sodeyn vnto any man: But the health of the soule, which is a thinge of necessitie vnto man, may be gotten at an instant, and of the tyme thou hast but onlie an instant, which shall yet suffice thee for thy conuersion vnto God.

Deferre not thou thy pennance for many yeares, since it is gods will that thou shouldest be conuerted in a moment. Pro∣longe not that worke, which God wolde haue done, lest there may happen some impediment to thee, that may keepe the alltogether from the doing of it. Tarrie not vntill to morow, for it may be, he will calle to day for an accompte. Be dili∣gent

then, to doe well, since thou arte so neare vnto death. This lyfe was gyuen thee to the ende, that with these troubles thou mightest buy eternall rest.

He that taketh any worke to doe in haste, and bindeth him selfe to the doing of it by a certeyne day, he dispatcheth his handes of all other busines, vntill that which he hath vndertaken be done, for the keeping of his credite.

The tyme of this present lyfe our Sa∣uiour calleth the day in which we haue to worke,* 1.260 for when the night of our death doth once come on, there can no man worke any longer, he can then neyther gayne, neyther loose: This lyfe is the tyme that thou receauedst of God to merite the other in. Haue thyne eye vnto this worke, which is nowe in thine hande, and if the worlde call on thee, and wolde haue thee goe about any other worke, thou must not harken thereunto: and if it bid thee for∣sake this worke, and take his worke in hande, promising thee for thy labor, ho∣nors, riches, and pleasures: tell him agayne that thou canst not, for thou knowest not when the tyme of thy lyfe shall haue an ende. Make hast and leaue not one iote of thy busines to doe, because the time draw∣eth on in which thy lyfe shall be exami∣ned, and according to thy worke shalte thou receaue thy payment.

The falcons towarde night be gree∣die, and labor harde to get their pr••ye, for

that the tyme of proyeng is paste with them when night cometh. Thou must re∣member also, that the tyme of thy wor∣king here is but short, and that it is meete for thee to vse all carefull diligence to get heauen, by sighing, sorowing, and praying, and all the meanes that thou canst vse.

There be very many that doe but litle consider, that the dayes of our pennance doe passe away a pace, neyther doe be∣thinke them that the tyme of their salua∣tion slippeth euen through their fingers. A wonderfull thing it is to see any man so necligente, going in such hast toward his graue.

If thou be necligent in seeking the sal∣uation of thy soule, thou mayest hap to be handled as that Leuite was,* 1.261 which at the intercession of his father in law de∣parted late to his howse, and not comming home in due tyme, was by meanes thereof greeuouslie abused and iniuried. Thou owghtest straight way to doe thy pēnance, and not harken to any that wolde with∣hold thee, or deteyne thee: lest when thou arte goinge onward in thy way, thou be ouertaken with the darke night of death, and then thou be forced to take vp thy lodging in hell, and so canst not come at all to rest thee in thyne owne lodginge, which is heauen, toward which thou wert walkinge.

Get thee therefore aboute thy busines betyme, & doe thy pennance here, whilest

thou hast tyme and place, that thou mayest after rest at ease in thyne owne howse, and not be taken tardie by the way as thou art goinge.

A MAN OVVGHT TO CON∣uert hym selfe to God, and to doe pen∣nance, vvhile he is in health, and not differre the doinge of yt vntill the hovver of death, for at that tyme pen∣nance is many tymes vnprofitable. CHAP. 39.

THIS is the tyme that is ac∣ceptable to God:* 1.262 these be the dayes of saluation: In all thinges let vs behaue our selues as the seruantes of God, in much patience in tribulatiō, necessities, and afflictions: This sayde the Apostle to the Corinthians. In the time therfore of thyne health and best lust, turne thy selfe vnto God: for when the great floodds of water do cōpasse thee aboute on euerie side, that is to saye,* 1.263 when the stormes of greate sorowes shall come vpon thee, and the feare of death be pre∣sent with thee, thou shalt not for feare be able to make thy conuersion perfect. The prophet saith, They that haue in their lyfe

tyme gone farre of, from God, shall not at their death, draw neare vnto hym.

And the Prophet Isay sayth, In the tyme that was acceptable to me,* 1.264 I haue heard thee, and in the tyme that thou wast to worke thy saluation in, I haue gyuen thee my help. The tyme of workinge of thy saluation, is here in the state of this present lyfe: VVhich tyme thou must not let passe awaye from thee: for thoughe it be shorte, yet mayest thou merite eternall rest thereby: euerie thinge hath his tyme. There is a tyme to laughe,* 1.265 and a tyme to wepe. The tyme of wepinge and doinge of pennance, is here in this lyfe: The tyme of ioye cometh after this lyfe, which thou doest seeke after: and cōtritiō of thy sinnes which thou knowest to be a thing so ne∣cessarie to get thy saluatiō by, proceedeth from the loue of God, which thou mayest not well looke for at the hower of thy death, yf thou haue offended God all the tyme of thy lyfe. Allthoughe that a man at that tyme, doe wepe neuer so much, it is to be thought, that he doth it rather for the feare of hell, then for the loue of God: which feare is not enough to iustifie a sin∣ner, and therefore is pennāce at that tyme for the most parte vnprofitable. He that loued not God, whē he had his owne free dispositiō of hym selfe to loue hym: much lesse will he loue bym, when he is in great sorowe and affliction, & hath the feare of death and hell stille present with hym.

The passions of malancholie doe more strongelie worke in the mynde of a man, then doe those which doe come of any pleasant or delectable cause. Now yf a short delectation doth hynder the vse of reason, much more will then an extreme sorowe confounde the iudgemente: and amongest all other sorowes, the sorow of death is most stronge & terrible, the feare whereof will so darken reason within thee, that thou shalt not then turne thee vnto God, whē thou hast serued the world all thy lyfe before. Thyne vnderstanding can neuer behold two obiectes perfectlie at one tyme, and then shall sorow so make thee to shake & to tremble, that thou shalt scarse once lift vp thyne harte to God.* 1.266

The wiseman sayth, It is not in mans power to retayne his spirite within hym, neyther hath he the day of his death in his owne handes. The habite or custome of a thing, is such a kynde of qualitie, as hard∣lie is put away from a man. And then shall thyne euill custome drawe thee on the one syde, and greuous temptations shall moue thee on the other syde, and then shall thine aduersarye be most busie aboute thee, knowing well that yf he loose thee at that tyme, he is neuer lyke to lay holde on thee agayne. And therefore maketh he his fier∣sest assaults at that tyme, so as those whome he hath often gyuen ouer in their lyfe tyme, he hath sought earnestlie to wynne againe at the hower of their death: whome

yf he doe gayne then, he is ••uer of the•• for euer after. And such kynde of of temp∣tatiōs seemed in cōparaison nothing at all.

And yf thou couldest not in the tyme of thy best health and strength, resist his small temptations: how wilt thou beinge weake and feeble, withstande so fearce & greeuous temptatiōs? VVhat hope mayest thou haue of wynnynge, when thy selfe art most weake, and thyne enemy most stronge? VVhen thou art in health and in good state of bodie wilt thou refuse to enter into the field against thyne enemye, and after comme to offer thy selfe into the listes against hym, being all feeble, and full of sorow and heauines?

Now, since thou knowest not but that thou mayest be broughte into that case to morowe, folow my councell, and straight wayes without delay, goe aboute to doe pennance, and to be sorie for thy synnes. King Dauid saide to God hym selfe: In death who shall remember thee (O lord▪) He aunswereth agayne saying. He that li∣ueth shall confesse & prayse thee (O lord:) not he that is dyeng, but he that is liuing shall remember thee (O my God.* 1.267) Heare what the wyseman sayeth: Remember thy creator in the tyme of thy yowth, before that the sonne of thyne vnderstandinge be darkened, and the starres of thy senses be decayed.

It seemeth often, that such mens pen∣nance is but false and fayned, for that they

be seene soone after their recouerie, to re∣turne to those faults, which they were ac∣customed to before: And to reuenge them of such iniuries and offences as they haue pardoned and forgyuen before. And yf the intent of their pennance had bene perfect and good, they wold neuer haue returned so easelie to their euill customes agayne. Necessitie inforceth such vnto vertue. If thou forsake not synne, vntill thou canst synne no longer, then doth synne forsake thee, and not thou yt.

VVhen the marchant throweth his goods ouer bord into the Sea, he throweth them away of necessitie to saue hym selfe: but when the storme is past, he seeketh how to get his goodes agayne: Neither wold he euer haue cast them away yf he had not bene indāgered by thē. Suc•• kind of noble liberalitie, haue those men bene likewise constrayned to vse at their death: who haue had their harte in seruile subie∣ction vnto the worlde all their whole lyfe.

It seemeth a thing halfe impossible, that a worldlie man standinge vpon the poynt to dye, shold more thinke vpō God, the•• vpon hell. If thou haue Iudgement, thou wilt soone perceyue the errour whe∣rein thou liuest by prolonging of thy penance.

Amongest all vanities, that is one of the greatest, to differre pennance vnto the vearie last hower: And he that doth not his penance forthwith doth put it of, vnto

the last hower, for what knoweth he, but that his last hower may be before to mo∣row come. And synce thou knowest not whether thou shalt lyue vntill to morowe or no▪ thyne hower beinge ••o vncerteyne, turne thee betyme to amendment of thy lyfe, lest by deferring of yt vntill the end, thou mayest be sodeinlie taken with death whē thou woldest seeke for tyme & place to doe thy penance in, and canst after fyn∣de none.

A DISCOVRSE HOVV NO mā ought in this lyfe to put trust in any vvorldlie thinge, shevvinge that there is no assurance or stabilitie in any vvorldlie thinge, but all thinges in this vvorld are vnstable, and full of vanitie. CHAP. 40.

* 1.268PVT not thy trust in Princes, nor in the sonnes of men▪ for there is no safetie to be foun∣de in them, sayth the prophet: In no lyuelie creature, nor noble parentage, or other di∣gnitie owghtest thou to put any trust, vn∣lesse thou wilt be deceyued, troubled, and disquieted, for all is full of vanitie.

VVherein trustest thou, o thou world∣lie

mā? Trust not in thy greate force, synce there haue bene so many valiāt captaynes in the world, of whome wee haue now scarse any memory left to vs. The scripture sayth: That the mightie men,* 1.269 shall suffer mightie punishement. Vaunte not thy selfe in the vanitie of thy greate actes, and worthie deedes done by thee.

It is a vearie follie, (thy lyfe being so short as it is) to make statelie palaces, when as our forefathers liued many yeares in simple and meane cotages. Iheremy sayth,* 1.270 woe be vnto hym that buildeth his howse vpon vnrighteousnes.

Esteeme not of thy horses well set out and furnished,* 1.271 nor the vayne pompes of this world, since God sayth, woe be vnto you that be riche in Syon, and doe put your trust vpon the hill of Samari••, and doe enter so gloriouslie into the howse of Israell.

Set not your hartes vpon banqueting and feastinge, as many vayne folke doe, which doe spend their dayes therein, and haue no regarde to the sentence that God pronounced vpon Balthasar kyng of Ba∣bilon, nor remembreth not his wordes,* 1.272 sayinge, woe be vnto you that rise vp ear∣lie to eate and drinke, and to haue pleasant musicke in your howses, and haue no re∣gard vnto the workes of our Lorde.

Trust not vpon the nobilitie of thy kindered nor in the vanitie of thy bode∣lie bewtie, since it is written: All outward

grace, vanitie and bewtie, are deceytefull. Doe not put any confidence in the nim∣blenes and agilitie of thy bodie, nor in any other externall thinge, for in these thinges, the vearie brute beastes doe goe beyonde thee, and exceede thee.

* 1.273Asael, which ranne like vnto a wilde deare of the wood, was slayne in the fo∣lowing of Abner: And these outward gra∣ces and qualities of the bodie, haue bene to many men cause of their distruction and death.

Make not any greate accompte of thy learnynge and knowledge, for since no man lyuing is comparable therein with the vearie deuills them selues: who for all that their knowledg, cannot delyuer them selues from the paines of hell. In nothing of this miserable world, doe thou put any trust, for all is vanitie and vearie mere follie.

It is a greate want of wisdome, to gyue iudgement before thou doest heare both parties: And yf thou doe recken all these wordlie thinges for good, why thinkest not thou the thinges pertenynge to God, to be as good? VVorldlie men doe gyue their sentence in fauour of the worlde, approuinge and esteemynge much of the mucke of this earth, because they neuer harde that parte which longeth to the spirite, once speake on gods behalfe. They thinke the world to be good, neither hearing nor seeinge any thinge for gods

parte. Sainte Paule saide, If thou diddest: tast the sweetenes of the spirite,* 1.274 thou woldest abhorre all fleshlie tast. And yf thou diddest but tast likewyse of God, thou wouldest cōdemne, and vtterlie defie all the sinne and the vanitie in the which thou hast bene content to leade thy lyfe hitherto: And because thou knowest not the tast of gods dayntie meates nor of his fauorie foode, thou takest liking in the bitter and harsh tast of this miserable world.

Dispise these vanities, and put thou no trust in the lyeng, nor in the deceipte of this present world, that thou mayest get the eternall and true ioyes of heauen.

The end of the first parte.

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.

* 1.275DOE 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.

* 1.276BEVVARE 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,* 1.277 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▪* 1.278 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.* 1.279

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,* 1.280 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.* 1.281 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,* 1.282 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,* 1.283 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,* 1.284 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:* 1.285 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,* 1.286 and feedinge of her dayntie fare, was miserably put vnto death by her.

God sayeth, O my people, they which doe say vnto thee,* 1.287 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:* 1.288 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,* 1.289 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,* 1.290 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,* 1.291 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.* 1.292 The three frēdes of Iob,* 1.293 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,* 1.294 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:* 1.295 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,* 1.296 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,* 1.297 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.* 1.298 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.* 1.299 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.

* 1.300The 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,* 1.301 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?* 1.302 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:* 1.303 the wordlie men trauaile to get the honour of this world, which whē it hath forsaken them agayne, it will scarseli•• knowe them.

* 1.304A 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,* 1.305 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,* 1.306 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,* 1.307 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,* 1.308 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.* 1.309 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:* 1.310 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.* 1.311 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,* 1.312 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.* 1.313 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,* 1.314 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,* 1.315 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,* 1.316 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,* 1.317 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,* 1.318 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,* 1.319 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.

* 1.320VVe 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.

* 1.321Iacob 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,* 1.322 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.

* 1.323Allthough 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.

* 1.324COME 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.* 1.325 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.* 1.326 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.* 1.327 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:* 1.328 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.

* 1.329The 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.* 1.330 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.

* 1.331COME 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.

* 1.332Kyng 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,* 1.333 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,* 1.334 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,* 1.335 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,* 1.336 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.* 1.337 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,* 1.338 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.

* 1.339THE 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.* 1.340 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.* 1.341 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,* 1.342 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.* 1.343 The iust shall say the winter (of our tribulatiō) is past, and now doe the flowers shoote vp in our land,* 1.344 which shall shyne like the sonne and so be presented before the face of our God.

* 1.345Put 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,* 1.346 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,* 1.347 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,* 1.348 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,* 1.349 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.* 1.350 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:* 1.351 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:* 1.352 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:* 1.353 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,* 1.354 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:* 1.355 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,* 1.356 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,* 1.357 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,* 1.358 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,* 1.359 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,* 1.360 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,* 1.361 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.* 1.362

Dauid being in his greate triumph, and deuydinge of his pray amongest hi•• souldiers after his victorie,* 1.363 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.

* 1.364MY 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,* 1.365 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,* 1.366 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,* 1.367 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.* 1.368 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,* 1.369 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:* 1.370 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,* 1.371 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:* 1.372 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,* 1.373 & 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.

* 1.374Of 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.* 1.375 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,* 1.376 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,* 1.377 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,* 1.378 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,* 1.379 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.* 1.380 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,* 1.381) 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,* 1.382 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.* 1.383 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,* 1.384 and God asked hym wherefore he cried.* 1.385 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.* 1.386 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.* 1.387 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,* 1.388 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.* 1.389 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.* 1.390

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.

* 1.391The 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.* 1.392 Ye be the children of lighte (say∣eth the Apostle) vnto good men. The same Apostle sayeth,* 1.393 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.* 1.394 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:* 1.395 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.* 1.396 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.* 1.397 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.

* 1.398So 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:* 1.399 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:* 1.400 Blesse ye all those that doe persecute you: blesse but curse not at all. And in an other place he sayeth: Let vs blesse,* 1.401 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.* 1.402 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:* 1.403 (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,* 1.404 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,* 1.405 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.* 1.406 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.

* 1.407Abraham 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.

* 1.408VVhen 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.

* 1.409Flie 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,* 1.410 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,* 1.411 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.

* 1.412If 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.* 1.413 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.* 1.414 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.* 1.415

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,* 1.416 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.* 1.417 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,* 1.418 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.* 1.419 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,* 1.420

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,* 1.421 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,* 1.422 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,* 1.423 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,* 1.424 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,* 1.425 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,* 1.426 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.* 1.427 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.* 1.428 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.* 1.429

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.* 1.430 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,* 1.431 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,* 1.432 and amongest fooles he became a foole.* 1.433 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.* 1.434 Thou haddest but little before that I came vnto thee, & now hath God enriched thee by my cōmyng.* 1.435

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.* 1.436 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▪* 1.437 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.* 1.438 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.* 1.439

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,* 1.440 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.

* 1.441The 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.* 1.442 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.* 1.443 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,* 1.444 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,* 1.445 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.* 1.446 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.* 1.447 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.

* 1.448God 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,* 1.449 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,* 1.450 & 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.

* 1.451VVATCHE (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.* 1.452 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,* 1.453 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,* 1.454 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,* 1.455 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,* 1.456 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,* 1.457 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,* 1.458 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.

* 1.459Christ 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,* 1.460 & 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.

* 1.461Elias 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,* 1.462 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.* 1.463 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,* 1.464 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.* 1.465 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.* 1.466 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.* 1.467 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.* 1.468 There is he prince ouer the childre•• of pride. To cure this greate sinne of prid•• God hym selfe came humblie hether 〈◊〉〈◊〉 the earth.

* 1.469Pride 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.* 1.470 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,* 1.471 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,* 1.472 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:* 1.473 (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,* 1.474 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,* 1.475 shall not enter into heauen. Learne of me that am humble of harte, sayeth our Sauiour:* 1.476 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.

* 1.477Iesus 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.* 1.478 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.* 1.479 S. Peter 〈◊〉〈◊〉

••ought not hym selfe worthie to tarrie ••••th Christ, was appointed by hym to be ••ead of his Church.* 1.480 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,* 1.481 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,* 1.482 ••••e least and the simplest in shew. Of the ••••st two brothers that were borne in the ••orlde Cayne, and Abell,* 1.483 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.* 1.484 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,* 1.485 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.* 1.486

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.

* 1.487So 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,* 1.488 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,* 1.489 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?* 1.490 ••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:* 1.491 (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,* 1.492 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.

* 1.493Ecclesiasticus 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,* 1.494 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.

* 1.495The 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.

* 1.496Euerie 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.* 1.497 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.* 1.498 G••esie was stricken with leprosie. Iudas was hanged:* 1.499 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,* 1.500 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,* 1.501 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,* 1.502 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:* 1.503 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,* 1.504 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,* 1.505 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,* 1.506 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,* 1.507 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?* 1.508 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,* 1.509 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.* 1.510 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,* 1.511 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,* 1.512 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.* 1.513 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.

* 1.514INTO 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,* 1.515 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,* 1.516 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,* 1.517 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,* 1.518 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,* 1.519 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.* 1.520

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.

* 1.521It 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,* 1.522 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.* 1.523 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,* 1.524 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.

* 1.525THEY 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.

THE THIRD BOOKE of despisinge the vvorld. VVhich teacheth how by despisinge these vanities wee may serue Iesus Christ. The thirde parte.

All thinges of this vvorlde be false and vayne, and therefore they can not sa∣tiate our soules, but God onlie, vvho is our cheefe good of all, doth perfectlie satiate and fall all those that doe feede 〈◊〉〈◊〉 ••ym. CHAP. 1.

THE riche men (sayeth the psalme) were hungrie and suffred necessitie,* 1.526 but to thē that do seeke God al good∣nes shall abounde. He that hath God hath all goodnes, and euery thing shall abounde vnto him: and he▪ that hath not God hath nothinge: without God euery delectation is sorow∣••ull▪ euery ioy is vayne, and all aboun∣dance

is pouertie and necessitie: it is great libertie of soule not to desire any thinge in this world.

God onely▪ who hath created ou•• soule, doth fulfill our desires, and satisfie our appetites they be very vayne that doe thinke to finde true contentment in thinges of this lyfe.

There is nothing so sweete in this lyfe, but that it is full of bitternes: there is nothing so pretious, so good, or so de∣lectable, that can make a man throughly happie, eyther by delyuering him from euill, or by gyuing him ioye euerlasting, but onely God, who is our cheefe good, and our felicitie: what so euer is not of God is pouertie.

God shall feede me, and nothing shall be wanting vnto me:* 1.527 sayeth the prophet. The kinges and princes of the earth can not say so much, for the greater that they be, so much the more doe they suffer ne∣cessitie: they haue greater care to mayn∣tayne their honor, and to prouyde for their house, and to gouerne that, which is vnder their charge. Onely the seruant of Iesus Christ can say, that nothing shall be wanting vnto him: he that is fed at Gods hande is sure to be satiate and contented.

The worlde doth feede his sheepe with withered grasse, and keepeth them amongest the briers and thornes, their water is poysoned, and vnder the grasse doth death lye lurking.* 1.528 The deuill gaue

meate to our firste forefathers, and after they had eaten they were poysoned. The worldly man doth eate the hearbes of de∣li••••••, and sodenly after he hath eaten dy∣〈…〉〈…〉 withall. He is trayned with the 〈◊〉〈◊〉▪ of honors and ••iches, and is after taken and caught fa•••• by them.

The ••oly Prophet:* 1.529 sayeth thou arte my God, 〈◊〉〈◊〉 art my portion in the lande of the liuinge. Happie is he that is fed at 〈◊〉〈◊〉 owne hande: and putteth not his 〈◊〉〈◊〉 in men. Happie is he that seeketh God ••ith his whole hart, and desireth to be comforted by hym.

Drinke thou neuer so much of the 〈◊〉〈◊〉 of these worldlie honors and vani∣tie••▪ 〈◊〉〈◊〉 thy thurst shalt neuer be quēched, burt•••••• shalt still be like to one that is in a dropsie, who the more that he drinketh, the more he may still drinke. All thinges d••••trust in our Lord,* 1.530 and he gyueth them meate in their due tyme.

The prodigall sonne after he had o•••• seperated hym selfe from God,* 1.531 con∣fessed straight wayes that he was almost dead for hunger. Vice doth alwayes cause familie and much trouble in the will of 〈◊〉〈◊〉 which vertue doeth not, but doth still minister vnto it much ioy and cōforte. The wyse man sayth,* 1.532 doe not thou taste of th•• pleasant dishes that the worlde setteth bes•• thee, for his bred is full of lyinge and falsehood. Althoughe it telleth thee, that thou shalt finde in vyce and in sinnes

good nourishement and satietie, yet doe not thou beleue it.

The Nigremanciers and inchaunters will make a shew to thyne eye of pleasant Gardeins and fruytfull trees, but yf thou doest gather 〈◊〉〈◊〉 of the frayte thereof thou shalt fyn〈…〉〈…〉ge at all therein: so doth the world 〈◊〉〈◊〉 men beleue that whatsoeuer it offereth vnto them, is of good substance, and may well suffice to sa∣tisfie their hunger, but in trueth when triall is made there is nothing founde, but that which is vayne and full of wynde. And this is the cause why they are neuer satisfied, nor doe lyue contented.

Our soule is no Camelion, that it can lyue by wynde alone. Dauid sayth in the person of the world,* 1.533 I opened my mouth, and drew in the ayre. The world openeth his delights, & layeth abrode his will and pleasure, and thinketh to feede men with wynde.

* 1.534Ephraim (saith Osee) feedeth the wynde. A very vayne thinge is that which fil∣leth not the place where it is. The thinges of this worlde doe not fill our soule, but onlie puffe it vp and make it swell. VVol∣dest not thou take hym for a foole, that when he were hungrye wold open his mouth and take in the ayre to satisfie his hunger withall? The follie is nothing lesse yf thou thinkest to satisfie thyne appetite with the wynde of this worldlie vanitie.

* 1.535The Prophet saide vnto God of

w••••rldlie men, their bellie is filled with ••hose thinges which thou keepest most se∣cret. Lordes and great men vse to set out the best thinges in their house to the most 〈…〉〈…〉 of the eye. They hange vp their hanginges of silke and Arras in their 〈◊〉〈◊〉 and cheefest chambers of resort, 〈◊〉〈◊〉 the most base & vyle thinges of their 〈…〉〈…〉 they bestow in the corners and 〈…〉〈…〉 of the house: Euen so doth 〈…〉〈…〉 the riches of his glory, & of his 〈…〉〈…〉 the open market, affordinge 〈…〉〈…〉 pennyworth thereof, to as many as 〈◊〉〈◊〉 buye of yt. But the golde and siluer 〈…〉〈…〉 worthie to be esteemed, and 〈…〉〈…〉 the verie sweeping and 〈…〉〈…〉 house, he hath hid vnder the 〈…〉〈…〉, and set them out of sight. Of 〈◊〉〈◊〉 secret thinges then, which in gods 〈…〉〈…〉 nought worth, nor reputed for 〈…〉〈…〉 Dauid sayth) The bellie of these ••••••••dlie men is full, They fill them selues with aire, & gather together the most vyle thinges of gods house, to make their ••••••••sor of.

These worldlie thinges be like vnto a sharpe liquore, which neuer satisfieth, 〈◊〉〈◊〉 prouoketh the appetite to take more 〈◊〉〈◊〉 they shall suffer hūger like dogges and shall goe rounde aboute the citie sayth the Prophet Dauid.* 1.536 They goe round about the earth to get honors and riches, but for all that their hunger will not be sa∣tisfied. The Prophet Aggeus sayth vnto

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worldlie men. Thou hast eaten but thou hast not satisfied thy selfe,* 1.537 & thou hast put on thy clothes and art neuer the warme••.

The more worldlie thinges that thou hast, the more shalt thou desire of them, & the vehemencie of thy thirst shalbe the greater. Thou art like one that eateth sal•••• And as he that throweth oyle into the 〈◊〉〈◊〉 to quench it. Labor not to seeke 〈◊〉〈◊〉 the vanities of this world, for thou shalt neuer quench therewith the thyrst of th•••• soule although thou gettest that whi•••••• thou doest desire.

THE SOVLE BEINGE indued vvith reason, and created after the image of God, ought to de∣lighte and reioyce onlie in hym, and of hym receyue perfect comforte. CHAP. 2.

OPEN thy mouth and I will fill it (sayth God.* 1.538) After that our Lorde had recom∣mended vnto his people the obseruing of his commaun∣demētes. In reward thereof he tolde them, that yf they wold opē their mouthes, he wold fill them. Thou must not vnderstand this by our bodely mouth,

which being of so small a quātitie, is soone filled, but of the mouth of the soule which as our desire and our longinge.

The whole world is not able to satisfie the greate desire of our soule, but onlie God whiche created our soule after his owne Image and likenes, who is he that saide: Put forth thy petition and extend thy desire, for I am he that must satisfie & fulfill it, and none other besyde me.

The reasonable soule which is created after the image and likenes of God, may well be occupied aboute many thinges, but it shall neuer be satisfied nor filled, but with God hym selfe. In hym it is at rest & quyetnes, and by hym it receyueth perfect ioye, and felicitie. Happie is that soule vnto the which God is all thinges, and no∣thing is pleasant vnto yt but God alone, & besyde hym all thinges are bitter & gree∣uous. Our soule shall neuer fynde rest, yf it seeke for comforte in earthlie thinges.

The vessell whilest it is in the water seemeth not heauie, but as soone as it co∣meth out of the water, the heauines and waight thereof appeareth. The reason is, because the substance thereof being earth or that which is nearest vnto earth: it hath most agreement and cōuenience with the element of water, when it is vpon the water. So when thou art with God in hart by faythfull loue, thou art in the element that is most proper, and proportionate vnto thee, and remaynynge there with

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hym, thou goest away merely & with good contentment. But when thou doest loue the world, thou goest cleane out of thyne owne proper element which is God, and therefore euerie thinge then seemeth paynefull and heauie vnto thee.

The wicked men fynde much trou∣ble & busines euen in the middest of their honors, and good men finde comfort and quyetnes in all reproches that can be gy∣uen thē. Only in God is true ioye of hart. And out of God is there neyther peace nor pleasure. As thy bodie can neuer take rest being layed vpon a narrowe peece of wood, so shall thy soule neuer fynde any rest in thinges of this world. All that (whiche is not God hym selfe) doth no more good vnto the soule: then it doth ease to the bodie to sleepe vpon a boorde that is not three fingers brode. Thou oughtest to consider, that thou canst g••t no rest by louing the thinges of the earth, and for that cause thou oughtest to turne thee vnto God alone, yf thou wilt get a quyet lyfe.

VVhen God created man, the scripture sayth that he rested hym:* 1.539 which he saide not when he had created other thinges, for man can only rest in God. God is saide to rest in man onlie, when man receyueth his only rest in God him selfe.

* 1.540God filleth thy desire with good thinges, sayth the prophet. Our appetite will neuer rest vntill it come vnto the end

it seeketh. Our soule is of that noble na∣ture, that nothing can satisfie it, but the cheefe good of all which is god. VVhiche appeared by the earnest crying out of Dauid sayinge:* 1.541 As the hart desireth the fountayne of water, so longeth my soule after thee (O my God) my soule hath thir∣sted after thee, the foūtayne of lyuelie wa∣ter: when shall I come, and appeare before thy presence? My teares were my foode both day & night, when they asked of me where is now thy God? VVhen he was frō god, he wept to see him selfe in that thirst, and in that necessitie: And therefore he de∣sired god to gyue hym his full and per∣fect contentation.

The world cannot quench the thirst of thy desire, therefore oughtest thou to goe vnto Christ who sayeth, whosoeuer thirsteth, le•• hym come vnto mee. Set not thyne harte vpon the vanities of this pre∣sent world, vnlesse thou doest meane to be vexed with vnquyetnes and affliction. Doe not thou loue this temporall glorie, and thou shalt haue the eternall glorie.

If thou doest looke to obtayne whatsoeuer thou desirest, take the coūcell of that holie Prophet Dauid that sayth,* 1.542 Delight in our Lorde, and he will gyue thee the petitions of thyne hart. Hym onlie oughtest thou to loue, and so in this lyfe thou shalt be glad and reioyce, and in the other lyue in blysse euerlastinge.

GOD IS ONLIE THE FOODE of our soule, for he hath made vs onlie for hym selfe: and our soule beinge a spirite, it is vnpossible to satiate it vvith corporall thinges, because there is no conformitie betvvixt them and it. CHAP. 3.

I SHALL then be satisfied when I shall see thy glorie,* 1.543 (sayth the Prophet vnto God) doe not thou seeke for contentement in thinges that be created, for in them shalt thou neuer finde it. All that is in the whole worlde, is but little for our reaso∣nable soule. That vessell which is able to conteyne God hym selfe, can neuer be full, vntill that God hym selfe doe fill it. The cause whereof is the vanitie of these worldlie thinges.

The thinges that be of their owne na∣ture vayne, (as all these worldlie thinges be) doe so occupy the place wherein they be, that for all their being there, the place remayneth emptie still, and golde doth no more satisfie the soule, then wynde doth satisfie the bodie. The desires of our soule can be but little satisfied, with all that is

on the earth to be desired, because the desires thereof be infinite, and without the compas of any measure or boundes. Therefore in this lyfe wee haue no other remedie, but to take away the desire of the thinges of this worlde.

If a man were so madde, that he wold needes flie vp into heauen, it were but an euill remedie to deuise for hym all such thinges, as were necessarie to further his enterprice forwarde. It were much better to consider the meanes how to make hym leaue it of, and to put that imagination out of his heade, since it is a thinge impossible to be broughte to passe. After this manner must thou applie the remedie to all thy greedie desires, and thirsting after honors and riches, alwayes perswading thy selfe, that it is vnpossible for thy soule to be satiate with any thinge that is conteyned vnder thee cope of heauen. This is all the remedie that thou hast to take away these vaine desires of thyne, for it is more easie for a man to haue wynges, and to flie aboue the cloudes, then to haue thy desires fullie satisfied with the pleasures of this lyfe.

These temporall goodes, be but as an 〈◊〉〈◊〉 matter, to set our desires on a fire. As it were a madnes to adde more wood to the ••••re for to put it out withall, so is it as greate madnes for vs to thinke, that wee can put out the fire of our desires, with the drie wood of these worldlie delytes.

The principall cause and reason thereof is because that none of the goodes of this lyfe, can haue any conformitie or agree∣ment with the nature of our soule.

God hath made vs for hym selfe, and our harte is neuer setled in full quyetnes, vntill that it rest whollie in hym. God hath gyuen vnto all thinges certaine prescri∣bed rules, answerable vnto their owne natures. It were against all rule of reason to feede an horse with flesh, and a lyon with grasse, because it is not agreable with their natures. And our soule beinge a spirite, how shall it be satisfied with cor∣porall thinges? Golde and our spirite be nothing like together, neyther any thinge that the worlde bringeth forth or gyueth, hath conformitie with the nature of the soule. Vnto some creatures as vnto the Camelions, it geueth ayre to mainteyne them withall, wherewith the proude men doe seeme to be maynteined also, but yet the soule is no Camelion.

Vnto some other it geueth Iron to lyue withall, as the Oysteriges, vnto which it seemeth that couetous men haue some conformitie. Some be fed with filthines, as the fleshlie and carnall folke, and to some it gyueth poyson for their foode, as vnto the enuious persons. But because all these thinges be earthlie and haue no agreement with our soule, it can not b•••• su∣steyned with earthlie thinges: onlie g••ace and the gyftes of the holie Ghost (as

thinges spirituall) can gyue sustenance & strength to our soule. And although that pride, and enuy, and all other vyces, be thinges in their kynde spirituall, yet folo∣weth it not thereon that they be the foode of our spirite, for their be many corporall thinges which be not the sustenance or foode of our bodies. The reason is, for that God is onlie the foode of our soule, and not any other thinge in the world be∣side. He hauing so ordeined it in our crea∣tion, that our soule sholde not be satisfied with any thing but hym selfe.

If thou shouldest curiously aske whye bread doth nourish our bodies & not poy∣son, there is no other reason to be gyuen thee therefore, but that bread is agreeable to the nature of the body and not poyson: And euen so is it by our soule, for as much as God is the naturall foode thereof: if it be fedd or nourished with any other thing but God, it is enough to make it to starue for hunger.

This spirituall foode hath also this ad∣uauntage, which our bodely nourishment hath not, for that our bodely sustenance engendreth still a satietie and loathing in them that doe take of it, but the soule en∣ioying once heauen, and hauing the frui∣tion of God, may both haue satietie with∣out lothsomnes, and yet haue withall an hunger vnto God, so as the satietie or full∣nes quencheth not the desire, neither let∣teth the soule from desiring still.

Make not much a doe in afflicting of thy selfe, to winne authoritie or credite in the world, for all is but affliction and torment of the spirite: seeke not after the riches and honors of this miserable world, for in them shalte thou finde nothing but charge and care, but turne thy selfe who∣ly vnto God, for he is thy true foode, and sustenance of thy soule, that maynteyneth it, and enricheth it.

VVHOSOEVER DESIRETH to finde rest let hym not seeke it in thinges of this vvorlde, for they be all full of trouble and turmoyle, but let hym turne hym vnto God, and he shall enioy quyetnes, and most happie tran∣quillitie. CHAP. 4.

RETVRNE (O my soule) vnto thy rest:* 1.544 (saieth the prophet) The sicke man although he doe chaunge his beddes ne∣uer so often, yet shall he ne∣uer finde ease, vntil his paine be taken away, that caused his vnquietnes. Thou doest carry about with thee the in∣firm••tie of worldly loue, but vntill thou

cast it cleane away from thee, thou shalte neuer finde any ease in all the delicate beddes of honors, riches, or delightes. In God onely thou shalte finde rest: loue God and thou shalte finde quietnes, turne thee vnto him and thou shalt enioy a most per∣fect contentment.

Ionas the prophete, after he was gone away from God neuer found rest,* 1.545 he was disquieted vpon euery place on the land, he fled after to the sea, and being in a ship the tempest ouertooke him and disquye∣ted him, but where God is, there is no tempest: he called vnto God in the whales bellie, and made his prayers vnto him, and so when he turned vnto him he was dis∣charged of all his former troubles.

Seeke not for any rest in thinges of this lyfe, thinke not to finde any perfecte ioy in this worlde, for where so euer thou becomest, thou shalt be beaten with many afflictions: thou cariest thy infirmitie with thee, thou shalte not finde quyetnes in any thing that thou louest here: chaunge not thy place but chaunge thyne affection: turne vnto God and thou shalte be in reste and quyetnes: this is the readiest way to finde that comforte which thy soule see∣keth after.

VVhen temporall goodes be once gotten, they be but little esteemed: but thinges eternall which be gotten with lesse trauayle then the other, be much estee∣med, because they gyue perfecte content∣ment.

All the tyme that Iacob continued in Labans house,* 1.546 he neuer had any thing but displeasures and disquyetnes, but as soone as he was gone from him, he met strayght way with an whole hoste of angels. They which doe serue the worlde, neuer finde out any thing but trouble and trauayle as Iacob did when he serued Laban: there∣fore the seruant of Iesus Christ ought to turne towarde his fathers house, which is God him selfe, and there shall he finde di∣uine consolations: as in all mischeefes, the remedie that we haue, is to goe out of them, the same way that we came into the so the remedie to make vs perfecte, is to returne thether, from whence we were de∣parted: and it is naturall for euery thing to returne vnto that from whence it firste came, & in this consisteth our perfection.

The bull when he is well bayted in the market place, goeth ouer out agayne at the same dore that he came in at, for na∣turall instincte did teach him to seeke to auoyde daunger the same way he entred into it: and thou when thou arte well bay∣ted and hunted vp and downe here in the worlde, endeuor thou to goe out agayne the very same way that thou camest in, for it is the onely remedie to get perfection of blisse, to enter thether agayne from whence we firste departed.

God being then the onely beginning from whence all our good proceedeth:

since euery good and perfecte gyfte pro∣ceedeth from aboue: as S Iames sayeth.* 1.547 If thou wilt finde rest, and true ioye, it is necessarie for thee to turne thee vnto god. Nothinge doth at any tyme receyue the perfection of his owne nature, vnlesse it be reduced to the generall originall of the same. And because that God is the gene∣rall originall from whence all our good proceedeth, therefore desireth our soule so earnestly after god, because that getting once hym, he getteth all that is good, for all that is good, eyther it is God hym selfe, or els it cometh from God.

VVhen a greate worldly Prince goeth ••o make his abidinge in a countrie that is ••ut barrayne and poore, yet all maner of victuals be founde there aboundantlie, ••nd when he departeth thence agayne, it ••hall remayne barrayne & poore, as it was before. So whē God abideth in our soule, euerie good thing is there aboundantlie, ••nd when he departeth thence agayne, it ••axeth all barrayne and drie. VVith gods presence all good thinges doe come to ••hee, and in hym shalt thou finde rest, and ••ut of hym, there is nothinge but trouble ••nd disquietnes.

The Egyptians had amonge them for ••ne of their plagues,* 1.548 the busy vnquiet ••i••s, which be the troublesome cares of ••he minde, but Israell which is the true people of God, had the sweete Sabaoth of ••est and pleasure.

It is a greate torment to burne in the desire of earthlie thinges: and greete com∣forte it is, not to haue any longinge after any thinge in this worlde. He onlie th•••• hath his sure hold fast vpon god almightie is merie and ioyfull, whilest other lyue i•• in torment and heauines.

THERE IS NO TRVST TO be had in thinges of this vvorlde, f•••• at our most neede, they be gone avv•••• from vs, onlie God is to be loued: a•••• in hym is our trust to be placed, for •••• neuer forsaketh them that trust in hym but is alvvayes a readie helpe for th•••• in all their afflictions. CHAP. 5.

TRVST in God, and doe w•••• (sayth the Prophet.* 1.549) A•••• thinges that be created, d•••• fayle vs at our most need•••• and for that cause it is va••i¦tie to put any trust in them▪ If thou doest trust in men thou shalt ofte•• be deceyued. After good seruice, th•••• gyue but sclender rewardes: yf thou do e••¦trust in them thou shalt finde discomfor•••• thereby, for it is written, cursed is he th•••• putteth his trust in man.* 1.550

Trust not in princes,* 1.551 nor in the sonnes of men, in which there is no saluation, saith Dauid the Prophet. Amon did put greate ••onfidence in the fauor that he founde ••t kinge Assuerus hand, but at last he came ••hereby vnto a miserable end. They that ••yue in most fauor of the world, they com∣monlie loose all their fauor agayne at the ••••st, and they which were most beloued, ••ecame to be after as much hated, accor∣••ing to the common course of the worlde. ••he world doth alwayes turne aboute, & ••••oughe a man were so fortunate to con∣••••nue all his lyfe in good grace and fauor, ••hat good will▪ that doe hym, when death ••••meth and catcheth hym. Thinke not ••••ou to haue any sure stay in a staffe that made of reede,* 1.552 & no better trust is there 〈◊〉〈◊〉 be had in any mortall man.

In the psalme it is written: happie is 〈◊〉〈◊〉 that putteth his trust in our Lorde:* 1.553 hap∣••••e is he that loueth God with his whole ••••rt, and putteth his trust in hym, for he ••••il deliuer him in the time of his distresse. ••••t because that true hope is founded ••••on a good consciēce the Prophet saith. ••••at he sholde not onlie trust in God, but ••••so doe well.

The hope of the wicked (sayth the ••yse man) shall perish,* 1.554 because it is not ••••unded vpon good workes. They lyue ••••delie, and yet hope that God will gyue ••••em glorie. If thou hopest that God will ••••ue thee his blisse, when thou daily offen∣dest

him, it is rather rashe presumption i•• thee, then any well ordered hope. Trus•• thou in God, for in fulfillinge on thy part that which longeth vnto thee, God of h•••• infinite mercie, will not fayle to gyue the•• glorie, since he neuer forsaketh them th•••• doe put their trust in hym.

Salomon sayth of a diligent Christia•• thus:* 1.555 He putteth his handes vnto strong•• labors, & his fingers haue not refused th•• spindell. Vpon the distaffe doth remay•••• that which is to be sponne, and that whic•• is alreadie sponne, is vpon the spind•••• and so that which wee haue labored fo•• and trauailed to get, is now vpon the spi••••dle, and that which hangeth still on th•• distaffe, remayneth yet to be wrought an•• labored. He setteth his fingers to the spi••••dle, that trusteth in God vpon that whic•• he hath done alreadie, and he taketh th•• distafe in hand, that is in good hope vpo•• that which is yet to be done.

It is a verye vayne thinge for thee 〈◊〉〈◊〉 leade an euill lyfe, and then to truste vpo•• pennance to be made after at leasure, w•••••• thou knowest not surely whether th•••• shalte lyue vntill to morowe. These ha•••• in their handes their distafes, where•••• hangeth that which they haue to work•• which they neuer goe aboute to make a•• ende of.

Thou oughtest by and by to reform•••• thy lyfe, and to haue good hope that Go•• will gyue thee of his glory, since it is 〈◊〉〈◊〉

sure, that he neuer denieth it to any which doe that which he commaundeth. So in fulfilling of the commaūdements of God, ••hou mayest make full accompte that he will gyue him selfe vnto thee, to the ende ••hat by thine enioying of him, thou maiest ••lwayes be happie.* 1.556 Trust alwayes in God sayeth the scripture) and he will delyuer ••hee from all thy temptations: saying by ••he mouth of Salomō.* 1.557 That he is the shild ••f them that put their trust in him. Dauid ••ut his truste in God, and he was holpen.

Happie is he that putteth his trust in God,* 1.558 and feareth nothing the malice of men.* 1.559 Happie is he that had no feare in his mynde, neyther fell from his hope at all. Happie is he whose strength is God hym ••elfe, for in the tyme of tribulation,* 1.560 his ••ope shall not be vayne.* 1.561 Ecclesiasticus ••aith, cōsider o ye mortall men, and knowe 〈◊〉〈◊〉 for certaine, that neuer any trusted in ••ur Lorde and was confounded, nor per∣seuered in his commaundemētes and was forsaken.

The sicke man hath good cause to trust ••n that Phisition for his health, that cureth ••ll disseases:* 1.562 Our Lord (saith the Prophet) is he which healeth all thy sickenes, and saueth thy lyfe from death. He is neare vnto all those that call vpon hym.

AS GOD DOTH IN GOOD∣nes exceede all other thinges, so ought man to loue hym incomparablie abou•• all other thinges, vvhich yf they haue any iote of goodnes in them, they haue it by participation of some peece of gods infinite goodnes. CHAP. 6.

* 1.563THOV shalt loue God, with all thyne hart, with all thy soule, and with all thy force, (sayth our Lord) for it sufficeth not to tell thee onelie of the daungerous way of the worlde which thou must for∣sake, but also to instruct thee withall of the good way that thou hast to folowe in hating the vanities of this world.

Place thy loue in God onlie: with out louing thou canst not lyue. And seeing then, that thou must needes loue, bestowe thy loue there where thou mayest fynde most sweetnes & delighte. Thou oughtest not to commyt so great an offence against the high maiestie of God, as to cople together his deuine loue, with the loue of these most base and beggerlie thinges of the world.

As God doth infinitelie exceede all 〈◊〉〈◊〉 creatures, so ought our loue to hym ••••comparablie exceede the loue of all ••••her thinges. VVho ought to gather the ••••••te, but he that planted the tree? sayth ••••e Apostle. VVho planteth a Vyne,* 1.564 and ••••th not of the fruyte thereof? And ••••om oughtest thou to loue, but him that ••••de thee able to loue? In hym alone ••••ghtest thou to put thy loue, of whome ••••ou receyuedst thy power to loue. Fly ••••e corruption of the world, make not thy ••••rt thrawle to the vanitie thereof. Take ••••e loue of God for thy refuge & defence.* 1.565

This is the verie mountayne that God ••••d Lot to saue hym selfe a••, vnlesse he ••••••d be burned vp, with the fire of So∣••••me. So thou (O Christian soule) flie ••••om the maledictiō of this world, vnlesse ••••ou wilt be burned vp in the flame of ••orldlie passions.

Nothing will so easelie make thee 〈◊〉〈◊〉 despise the vanitie of the world, as the ••••ne of God. And because thy harte was ••uer throughlie towched with the fire of ••••ds loue, thereof groweth it, that thou art ••llen so in loue, and hast so great a sauour 〈◊〉〈◊〉 the corruptible goodes of this vn∣••••ppie worlde. All the troubles and cares ••••at thou arte vexed with, proceede here∣••••, that thou louest not God, as thou ••ughtest to doe.

O that thou mightest but taste a little of ••••e sweetenes of gods spirite. O how ea∣selie

woldest thou then despise that whic•• thou now settest so much by? Thou sho••••••dest not then haue so many cares, for vn•••• the seruante of God one care is sufficie••••

The nature and propertie of lo•••• is, to haue no care aboute any thing 〈◊〉〈◊〉 that which he loueth. That is well ••••••fied here in this worldly loue, where 〈◊〉〈◊〉 shall often see that some one man for 〈◊〉〈◊〉 obteynynge of that thinge which he ••••••nestlie loueth, maketh no reckenynge 〈◊〉〈◊〉 eyther goodes, honor, or fame, and of••••••tymes hasardeth his lyfe therefore 〈◊〉〈◊〉▪ He putteth all thinges in aduēture to ha•••• his will. He forgetteth him selfe, and eue•• other thinge, for that whiche he deare•••• loueth. Now yf this fond loue of thing•• so little woorth the louinge, be of su•••• force, that it taketh from a man the lou•••• the care of euerie other thing, how mu•••• more shold the loue of God, make hym 〈◊〉〈◊〉 be free from all other care, eyther of hy•• selfe, or any thing els.

These superfluous cares which tho•• takest, and the much caring for thy self•• maketh it to appeare playne, that tho•• louest not God at all. For yf thou didde•••• loue God, the onlie care that thou sholde•••• haue aboute the seruing of hym, wolde•••• occupie thee, that thou sholdest haue 〈◊〉〈◊〉 tyme left, to bestowe in louing any thing beside hym.

After this manner did the old father in tyme past, transfourme them selue••

••nto God, that they forget them selues, & ••ll other worldlie thinges, so as they were ••eputed of worldlie men to be no better ••hen careles Idiotes vtterlie voyde of rea∣son and sense.

Let it be thy principall exercyse to ••ake thyne accompte with God, and with thyne owne soule, so as yf there were ••ot any other thinge in the world for thee ••o doe besydes. Thou oughtest to loue God so, as yf it might be possible thou ••oldest forget thy selfe, in such sorte, as ••••at thou mightest trulie say as the Apo∣••••le did. I lyue not,* 1.566 but Iesus Christ liueth 〈◊〉〈◊〉 me.

Loue not the thinges of this world ••o, as to make them the end of thy loue, ••ynce all that thou canst loue in this world ••hou shalt fynde to be much more per∣••ectlie in God, then in the worlde. If thou ••oest loue any thinge because it is bewti∣••ull: why doest not thou loue God, who is ••he fountaine of all bewtie? And yf good∣••es be the thinge that our will is fixed on, who is better then God?* 1.567 There is none good but God alone, in his owne nature & substance.

The goodnes of a creature, is so farre forth good, as it doth participate with some droppe of that greate Sea of gods infinite goodnes. Now yf thou doest so much loue any creature, for some shew of goodnes that thou perceyuest therein, althoughe there be in deede infinite im∣perfections

in it, why doest not thou loue God who is essentiallie good of hym selfe, and the perfection of all goodnes?

The lesse materiall substance that there is in bodies, so much lighter they be, and so much the better disposed to ascend vpward. Therefore yf our soules be laden with the loue of earthlie thinges, they shall the lesse be able to ascend vp by charitie to God. There is perfect loue, where there is no disordinate passion, and he that doth perfectlie loue God, will nothing esteeme the vanities of the earth.

THE LOVE OF THY NEIGH∣bour is so ioyned vnto the loue of God, that it is vnpossible for thee to loue the one, and to hate the other, And there∣fore it is a most sure thinge, that he vvhiche loueth not his neighbour, is condemned to perpetuall payne of hell. CHAP. 7.

* 1.568THOV shalt loue thy neigh∣bour as thy selfe (saith god) The honest loue of thy neighbour is so ioyned vn∣to the loue of God, that with the vearie same loue that thou louest God, thou maiest loue thy

neighbour also. They proceed both out of one roote, and the loue of God and of our neighbour, be vnseperable: with the same habituall charitie, that thou louest God, thou louest thy neighbour.

The Apostle sayth:* 1.569 he that loueth his neighbour fulfilleth the law. Thou cāst not deuide thy selfe from thy neighbour, but that thou must withall deuide thy selfe from God also. All the lines that be made from the vttermost parte of a circle vnto the Center, which is the middle poynte, must needes ioyne together in the Center. And the further that any of those lynes is drawen from the Center, the further doth it goe frō the other lynes, and the further that one lyne is drawen from an other, the further doth it goe from the Center.

Thou canst not by any meanes sepe∣rate thy selfe from thy neighbour, eyther by louing of him little, or by hating of him, but that thou must seperate thy selfe ••lso from God: thou must needes feele somewhat of thy neighbours harmes, and ••eare a parte with him in all his afflicti∣ons. Iob neuer tare his garments,* 1.570 nor gaue ••ny signification of sorowe, for the losse of his goodes and substance, but onely when worde was brought him of the death of his children. But many feele more greefe of the losse of their temporall substance, ••hen of any harme that happeneth to any of their neighbours, were it neuer so great.

Let it not greeue thee, to loose these

corruptible goodes, which God doth suf∣fer ofte to be taken from thee, for thyne owne greater good and benefite, but let thy neighbours harmes, pearce thyne hart, and let his hurt be thyne.

VVhen God created the worlde, of all such thinges as he made therein, he created of euerie sort of the thinges that he made, many, as trees, plantes, beastes, & all other liuinge creatures, which sholde multiplie and increase euerie one of them in their kyndes, yet made he but one man, and one woman, of which all the rest of the men in the world shold discend, to the end that when they sholde see how that they were all discended from one, they might be prouoked thereby one to loue another with more earnest affection and good will.

God praysed the first day that he created, and all that he made in it, but not the se∣cōd day, vnto the which he gaue no prayse at al, neither called he it good, as he did all the other beside that. The cause whereof was, for that it was the first day that did se∣perate and deuyde it selfe from the vnitie, whiche seperation God abhorreth, and therefore had that day, amongest all the residue no prayse at all.

Make thou no partes, nor diuisions, lest thou be greeuouslie punnished there∣fore at gods hande, let it not seeme any hard thinge vnto thee, to loue thy neigh∣bour, for although to some folkes at some

tymes it seemeth so, yet yf thou consider it well, it had bene a much more hard pre∣cept for thee to haue kept, yf God shold haue cōmaunded thee to hate hym. For to loue, doth agree with our nature, but to hate is cleane contrarie vnto it.

God commaundeth vs alwayes such thinges as our natures be most prone vnto, and asmuch against the nature of man it is for to hate one another, as it is against the nature of water to ascend vpward. And albeit that by the meanes of thy corrup∣ted minde, it might seeme vnto thee some pleasure for to hate thy neighbour, yet can it not seeme any pleasure to thee at all to burne therefore for euer in hell fire. Choose therefore which of the two thou likest best, for if thou hatest thy neygh∣bour, thou shalt surelie therefore be con∣demned to hell fire.

Vnhappie is he, that had rather burne, then loue, for yf he had loued charitablie his neighbour, he had not bene burned in hell at all. An euill choyse makest thou, if thou haddest rather be damned, then loue thy neighbour. Remember that to loue thy neighbour, is commaunded thee by God hym selfe, and it is also conformable to reason, and to the lawe of nature.

Loue thou therefore thy neighbour, althoughe he loue not thee, but persecute thee, and then shalt thou be the vearie childe of God.* 1.571 And yf that thou be his childe, thou shalt be also felow heyre with

hym of the celestiall kingdome, where thou shalt rest in peace with him for euer.

FOR THE RARE AND greate spirituall profittes, that are got∣ten by louinge of our enemies, euerie good christian ought vvith all his harte to loue them, especially for that it is the proper qualitie of Christian perfection. CHAP. 8.

LOVE your enemyes, and doe well to them that hate you (sayth our lord) that you may be the very children of your father which is in hea∣uē.* 1.572 The childrē of Princes & greate mē, are alwayes brought vp vnder maisters which may teach them, and re∣prehend such faults as they fynde in them. There is no better Scholemaister then an enemy, which gyueth diligent attendance vpon thee, and obserueth thy lyfe, and as soone as he can fynde any faulte in thee, thou shalt be sure to heare of yt.

If thou wilt be vigilant aboute thy lyfe, pray vnto god to gyue thee some ene∣mye, for that will make thee best to looke aboute thee, and to haue due regarde to thy lyfe and conuersation, And yf thou

doest get such a one, what hast thou els of hym but a maister that will well looke vnto thee, and haue diligent watch ouer thee, to whome thou shalt neede to gyue no fee in recompence of his paynes and trauayll had aboute thee. Other men seeke them out maisters with care, and some expence withall, and yet haue much a doe to fynde them out, and thou hast gotten thee one, without any trouble at all, which shall cost thee neuer a penny.

And yf thou wilt be the childe of the king of glorie, it behoueth that thou be brought vp vnder some good maister, who may teache thee to lyue well, and to haue care ouer thy selfe. Before thyne enemye thou wilt take good heede what thou sayest, for thou knowest well yf thou doest commyt any error, he will murmure against thee for yt, thou wilt also beware how thou liuest, for if thou doest any euill, thou shalt be sure to haue it soone publi∣shed abrode. If thou goest but a little out of the way, thou shalt be quickelie repre∣hēded for yt. All these good turnes doest thou get at thyne enemyes hande.

VVhen thou liuest amongest thy frēdes, thou art bolde to speake, & to doe at thy pleasure what thou thinkest best whereby thou doest often offend god, and takest much occasion of sinfull liuing, but when thou art before thyne enemyes, thou wilt take good heede, both what thou speakest, and what thou doest, lest thou be

reprehended therefore to thy shame. Thy frendes be a couer to thy sinne, and thyne enemyes be a bridle to thy vices: with thy frend thou offendest God, and with thyne enemye, thou doest that which thou ough∣test to doe. Thine enemye is as it were a clocke for thee to set thy lyfe in an order by. Thou receyuest better turnes at thine enemyes hand, then thou doest at thy frēndes. It is reason thē, that thou sholdest loue hym, & honor hym, that doth thee so many benefits. He maketh thee vertuous, wyse, discreete, and warie: Now if the lawe of nature byndeth thee to loue hym that doth thee good, it is reason also, that thou sholdest loue thyne enemye, and be kynde vnto hym.

If thou doest set by and esteeme a litle stafe or a wande, for that it serueth thee to beate of the duste from thy garmentes: why wilte not thou esteeme of thyne ene∣mies and set much by them, that doe wype away the dust of thy defectes, by repre∣hending thy faultes? Assur is the staffe of my fury:* 1.573 sayeth God by the mouth of the prophete Isay.

God vsed Assur that was enemy to the Israelites, as a staffe to beate his people withall, that by the persecution of their enemyes, they might be both clensed and sanctified. Thou must neyther marre nor burne this staffe in the fire. Thou must not more esteeme thy goodes, then thy soule.

VVhen our frendes doe extoll vs & magnifie vs, our enemyes doe humble vs, ••nd keepe vs vnder, that wee wax not ••roude and insolent. VVhen our frendes ••••y to much makinge of vs, doe make vs ••linde, our enemyes by persecutinge vs ••oe make vs to receyue our sight agayne. Our enemies are to be esteemed and loued of vs, for if they were not, we sholde be much worse then we be: and for the pre∣••eruation of vertue, it is needefull eyther ••o haue a true frende or a sharpe enemie.

Our enemies will tell vs true, when our frendes dare not: for many will not receyue admonition at their frends hands, and therefore God sendeth vs enemies, because they may tell vs that which our frendes dare not: And as much good as ••hyne enemie doth vnto thee, so much harme doth he vnto him selfe: for he kil∣leth his owne soule, and perisheth his con∣science: wher••fore when thou seest him in so euill plighte, that did thee so much good, thou oughtest to take pitie on him.

The prophete Dauid sayeth: They haue persecuted him,* 1.574 whom thou haste persecuted, and they haue added sorowe vnto his woundes. He doth ioyne one wounde vnto another, and add sorow vnto sorow, that doth hurte vnto him that he re∣ceyueth wronge of: thou canst not doe thyne enemie so much harme by any fro∣warde answere that thou canst gyue him, as he did harme vnto him selfe by spea∣king

euill agaynst thee: he that hateth his enemie doth in effecte as much, as if he sholde goe aboute to bereue a deade man of his lyfe.

In no one thinge canst thou better shewe thy selfe to be a true christian, then in lo∣uing thine enemies. If thou doest loue him that loueth thee:* 1.575 doe not the Infidels as much? To loue thyne enemie is the very true propertie of a christian.

In this doth the gospell of Christ farre exceede all other lawes that be written. The malice of thyne enemie is very poy∣son, but yet of poyson is the fine treacle made: and so mayest thou make of the malice of thyne enemie a good medecine for thyne owne soule.

Thou must put vnto this poyson other things of good substance, as to gyue thyne enemies meate when they be hungrie: to cloathe them when they be naked: to gyue them almes when they be poore, and so shalt thou make of this poyson compounded with these other good receytes, an holsome medicine to cure all spirituall diseases.

THE LOVE OF A MANS ovvne selfe, doth so occupy his vnder∣standing, that yt taketh avvay cleane the knovvledge of God, and of his neighbour, and shutteth vnto hym the gate of euerlasting saluation. CHAP. 9.

GOE out of thine owne coun∣try, and from thy kinred,* 1.576 & forsake the dwelling of thy father and thy mother: say∣ed God vnto Abraham the patriarcke. Thou must de∣parte from all thy earthly affections, leste thou fall in loue with the thinges of this worlde, and forget Iesus Christe: forsake the loue of these visible thinges, for the loue of inuisible and heauenly thinges.

Thou must plucke vp thyne affecti∣ons by the roote, that they doe not growe vp and spring agayne. The ouer louinge of a mans selfe, is the cause of all his woe: selfe loue peruerteth iudgement, it darke∣neth the vnderstanding, it destroyeth our will, and shutteth the gate of saluation, it neyther knoweth God nor his neighbour, it banisheth away vertue, it seeketh after honors and delighteth in the loue of the

worlde. He that so loueth his lyfe (sayeth our Lorde) doth loose his lyfe.* 1.577

The roote of all iniquitie is selfe loue: Esau,* 1.578 Saule, and Antiochus, neuer obtey∣ned pardon of their synnes, althoughe that with sorow and teares, they sought it at gods hand, because that all their sorow was for them selues, and their owne harmes & losses, and not for that they had offended god, They sought them selues, they sought not god. But thou must seeke God in all thyne actions, & bend thy selfe, onlie vnto hym.

The loue of a mans selfe, is like vnto the harte in the bodie of man, that com∣maundeth and ruleth the flesh, vaynes and finewes. Selfe loue doth guyde and direct a sinner, to all mischeefes & harmes. VVhy doest thou desire honor, riches, or plea∣sure, but because thou louest thy selfe too much? But the little esteemynge of a mans owne selfe, maketh hym acceptable both vnto God and man. The loue of a mans selfe, is like vnto a treason, that deserueth both losse of goodes and of lyfe.

If selfe loue reigne in thee: thou mayest well knowe what thou desirest, but thou seest not what will doe thee good. Thou art blynde, and therefore thou de∣seruest not to be beleeued: vnto a passio∣nate mynde, there is no credite to be gy∣uen. Neuer take thy will for reason, which is an enemie vnto God.

O how greate a punnishemente is a

mans owne will vnto hym selfe: If that wolde cease, hell wolde soone cease also. VVhereupon doth the fire of hell worke, but vpon the will of man? And if any per∣secution or trouble afflict thee, what is the cause of thyne affliction, but thyne owne proper will. Of that cometh all thy greefe, and all thy torment, take away thy will, and there will remayne no matter of torment, and vntill that be gone, thy payne shall neuer cease. It is not possible for thee to loue God as thou sholdest doe, and not to take away thine owne proper loue.

There be certayne pretious stones, which if they touch some kinde of mettle, they loose their vertue, and by some other agayne they increase it. And loue being a most precious stone, doth loose his vertue being put vpon thy selfe, but if that thou puttest it vpon God it groweth and in∣creaseth.

Of thy great conuersing with thy selfe, groweth thy much louing of thy selfe: and so if thou woldest conuerse with God, thy loue to him wolde increase. A man that is all his lyfe longe broughte vp in a feelie sheepe cote, waxeth so blinde in the ly∣king thereof, that he thinketh that place to be better then all other places in the world besides: In lyke maner, by thy much conuersing with thy selfe, thou growest in loue and lyking with thy selfe.

Thou neuer intreatest of any thing, but that which toucheth thy profit: thou

medlest not with any matter, but that which concerneth thy commoditie. And thus beinge alwayes busied aboute thy selfe, & thyne owne matters, thou growest into an ouer greate likinge, and loue with thy selfe. If the Apostle did so much loue God, that he saide, nothing could seperate hym from Christ, doe not thou marueill thereat, when hym selfe saide also, our cō∣uersation is in heauen.* 1.579

The holie Apostle conuersed much with God, and little with hym selfe, and therefore he loued God much, and hym selfe but a little. Let thy mynde runne still vpon God, be thou alwayes occupied in thinking of him by some deuow••e prayer, or holie meditation, and by the meanes of such good exercises, it is impossible, but that thou shalt loue God, being such, as he is, when thou diddest by much exercises bestowed aboute thy selfe, and conuersing with thy selfe, falle in loue with thy selfe, being such as thou art.

By these two loues, there are two cities buylded. The loue of God with the despisinge of thy selfe, is the one, and the loue of thy selfe with despisinge of God, is the other: And betwene both these, that is betwixt God and thy selfe standeth thy will, which the nearer that it draweth vnto thee, so much goeth it further from God. And so much as it draweth nearer vnto God, so much goeth it further from thee, by the despisinge of thy selfe. And con∣trariewise,

it may growe so neare vnto thee by the greate loue that thou bearest vnto thy selfe, that it may growe vnto the despisinge of God.

Had not these two pronownes so much rayned meum▪ & tuum, myne and thine there had not bene so great discorde and disagreement in the world, as there is. Selfe loue is cause of all debate and dis∣corde in Cities and ciuill places. And be∣cause many loue their owne proper com∣moditie, more then thee common profit of others, therefore be there so many de∣fectes, and so greate decay in the common welth.

The Apostle sayth,* 1.580 that in the latter dayes, there shall come men, which shalbe greate louers of them selues, couetous, proude, blasphemous persons and full of ••ice. And of all this mischeefe, whereof the Apostle speaketh, selfe loue is the ••earie cause, & cheefe grounde: and there∣fore he set it in the first place, as the vearie foundatiō, whereupō all the rest did stand.

Nothing doth a man so much harme ••s to haue his owne will. That is the foundation whereon resteth the whole disorder of synne, and whereupon the ••oue of the world doth settle and stay. Take away that foundation of selfe loue, ••nd downe will all the walles of Ierico falle which be the vanities of this world,* 1.581 and the follies which thou hast so much esteemed.

THE TRVE PERFECTION of a Christian, consisteth not onlie in despisinge of temporall thinges: but he must also despise hym selfe, and vvho∣lie deny his ovvne proper vvill. CHAP. 10.

HE that will folow me (sayeth Christ) let hym denye hym selfe.* 1.582 The vearie way to come vnto Christ, is to conquere thyne owne will: To suffer necessitie with patience, and not to seeke thine owne proper commoditie.

The very true seruante of God see∣keth not his owne interest, but the glory and honor of God. In all thy good deedes thou must seeke to please God, and thou shalte receyue therefore greater benifites at his hande: let him be the beginning and ende of all thy workes, to the ende thou mayest not loose the fruyte of all thy tra∣uailes.

It is a daungerous disease to haue to greate a loue to thy selfe, he that seeketh him selfe, is sure to finde him selfe: good workes which be done for godes sake doe glade the consciēce, illuminate the vnder∣standing, and deserue increase of grace.

Many doe despise the exterior thinges which they haue, but for all that, they come not vnto the perfection which the gospell requireth, which is the denying of them selues, whereby it appeareth that ••hey haue not yet caste away their owne will, because they doe keepe still with them some of that selfe loue which made the snare, wherewith they were first taken.

The true seruante of Iesus Christ, must not onely make small accompte of ••is temporall goodes, but he must also set ••ittle by him selfe, that he be not hyndered ••hereby in his way toward heauen.

Let hym learne now by the grace of ••he holie Ghost to ouercome hym selfe, ••hat hath learned before to despise all worldlie thinges. This is the perfect re∣••ouncinge of a mans will, when he is with ••art contented to despise hym selfe, and ••ot seeke for any comforte in any thinge ••f this worlde. If thou doest seeke thyne ••wne profit, or temporall commoditie, ••hou arte not yet perfectlie mortified: vn∣••••ll the seruante of Iesus Christe, doth ••hroughlie deny hym selfe, he deserueth ••ot to receyue the heauenlie comforte.

Many that haue had at the first, some ••euotion, and spirituall consolation, haue ••herein contynued for a shorte tyme, but ••fter when they perceyued their deuotiō ••n prayer to haue fayled them, and there∣withall their spirituall consolation, (which ••hey soughte after,) to haue decayed in

them, as men not contented therewith haue gyuē thē selues to the world agayne which they had before cast of. And th•••• they tooke no profit by all that they did because they had not gotten the perfect•• victorie of them selues, nor throughli•• mortified them selues, they wolde not b•• contented wholie to forsake them selue••▪

Set onlie before thyne eyes, the se••••uice of god▪ And then thoughe thou doe•••• not sensiblie perceyue any present cōfo•••• in that which thou doest, yet ought it 〈◊〉〈◊〉 be a sufficiēt comfort vnto thee to know and to remember, that thou art occupie•• in his seruice, and that it is his will tha•• thou sholdest haue no further comfor•• thereby, then he shold thinke expedie•••• for thee. Thou must vtterlie denye th•••• selfe, in all thinges that thou goest abou•••• yf thou wilt throughlie profite in the ser••uice of God. Many wilbe well contente•• to deny them selues in certayne thinge•• but not in all. They wilbe obedient in a•••• thinges that shall like them, but in thos•• thinges which stand not with their likin•• there they will stagger at it, and will no•• cast of them selues, nor deny them selue•• as they ought to doe. But thou must in a•••• thinges be readie to yeld vnto gods wi•••• and vtterlie forsake thy selfe, and thy•••• owne will.

* 1.583That carefull marchante which th•• gospell speaketh of was well contente•• to sell all that he had, leauinge hym self••

••••thinge to buy the pretious pearle with∣••••. Ananias and Saphira,* 1.584 were punnished ••••th sodayne death, because they gaue but ••••••te of the price of the field which they ••••de, vnto God, and kepte parte still vnto ••••em selues. If thou wilt serue God, thou ••••st be contented to sell all without kee∣••••nge any parte at all vnto thy selfe. And 〈◊〉〈◊〉 thou wilt get this most pretious pearle, ••••ou must first throughlie conquer thy ••••fe. By the full denyinge of our owne ••••ll, the will of God hath full domyniō in 〈◊〉〈◊〉 and the will of man is so transfourmed ••o the will of God, that he suffereth wil∣••••••glie any aduersitie for hym. If thou ••••••test perfecte victorie of thy selfe, in a ••••••rt tyme thou shalt much profit.

Our Sauiour Iesus Christe soughte 〈◊〉〈◊〉 his owne glorie, but thyne,* 1.585 he came 〈◊〉〈◊〉 hether for his owne commoditie, but 〈◊〉〈◊〉 thyne. And why doest not thou forget 〈◊〉〈◊〉 selfe and seeke hym, that was cōtented 〈◊〉〈◊〉 much to forget hym selfe and his owne ••••••rie, as to gyue hym selfe wholie for ••••••ee?

A good wyfe is shee, that seeketh to ••••ase none but her husband, and happie is ••••••t chaste soule, that goeth not aboute to ••••ase any but her spouse Iesus Christ. ••••d blessed is that soule, which seeketh to ••ntent God, and estemeth no other loue ••••the worlde, besides the loue of hym. ••••ou mayest be sure, that thy spouse is ••••od, & wel worthy to be beloued for him

selfe. And therefore thou must be conten∣ted, to forget euery thinge for his loue.

Thou oughtest to forsake eueri•• thinge, and to deny thy selfe, and all th•••• thou hast, for to obteyne the sweete com••forte of the loue of Iesus Christ.

A PERFECT CHRISTIAN doth not onlie despise honor, riches, an•• euery other commoditie of this vvorld•• but desireth also for the loue of Chri•••• to be despised and contemned, and th•••• good vvhich he doth, he doth it not f•••• his ovvne spirituall comfort, but for th•••• loue of God, and for to doe him serui•••• CHAP. 11.

LET vs not refuse the batay•••• which is offered vs,* 1.586 alway•••• hauing Iesus Christ in o•••• eye, who suffred vpon th•••• Crosse all the dispite an•• shame that might be done 〈◊〉〈◊〉 him, and regarded it not: sayeth the A••postle. So must thou despise all inord••••nate affection of humane prayse, hono•••• and fauour, and desire for God his sake 〈◊〉〈◊〉 suffer all dispite and confusion.

There be but fewe which seeke aft••••

••••ese vertues: Although there be some ••ot desirous of honor, yet be there but ••ery few, which from the bottome of their ••••rte, desire to be despised and contem∣••ed: and if thou doest desire these thinges ••ith thyne harte, God will graunte them ••nto thee: and if he doth not sende thee ••••uersitie, it is because he knoweth that ••••ou arte not stronge enough to beare it, ••••or arte yet sufficiently mortified.

God is not more redy to doe any thing, ••••en to sende affliction and tribulation ••nto one that is meete to receiue it, which 〈◊〉〈◊〉 the mortified man, because he knoweth ••••erein to consiste his cheefe merite, to ••hich he desireth to bring his best belo∣••ed frendes.

All thinges that thou doest aske of ••od, and woldest haue of him, which per∣••eyne not to the due mortification and ••espising of thy selfe for gods sake, haue ••••mewhat conteyned in them, that is tem∣••ered with thy naturall passions, and thine ••wne se••fe loue: and although in parte ••hou haste put away from thee the loue of ••hy selfe, yet secretly returneth it to thee ••gayne, by seeking somewhat of thy selfe ••nd thyne owne commoditie, which thou ••ast not ware of: and so many times when ••e thinke that we are farre frō our selues, ••e finde at laste our selues to be to neare ••nto our selues, whereof it cometh that ••hou which wishedst for greate aduersitie, ••oest finde thy selfe to faynt at a little

which happeneth thee because thou doe•••• not perfectlie despise thy selfe. The lou•• of thy selfe was hidden for a tyme, bu•• when it was touched a little, it beganne 〈◊〉〈◊〉 shew it selfe agayne, althoughe it doe lie•••• sleepe for a while, thou must not think•• therefore that it is deade: but he is happi•• in deede, which is so deade to hym self•• that he desireth to be of all folkes despi••sed.

Our Lorde gaue vs a wonderfull ex∣ample of perfect mortification, when 〈◊〉〈◊〉 saide vpon the crosse. O my God why 〈◊〉〈◊〉 thou forsaken me?* 1.587 The perfect seruante 〈◊〉〈◊〉 Iesus Christ, ought so to content him self•• when he is forsaken, that yet he faint 〈◊〉〈◊〉 therein albeit he be depriued of all sens••••ble spirituall consolation for a tyme, as ou•• redeemer was vpon the crosse.

Many commit spirituall adulterie, 〈◊〉〈◊〉 appointing with them selues to make sen••sible deuotion, the vttermost end of th•••• which they seeke for, and for that end•• eyther onlie, or cheeflie doe seeke out 〈◊〉〈◊〉 the comfort of mentall prayer. Thou must not desire thyne owne cōsolation, although it be spirituall, but onlie the seruice of God.

Thy perfection consisteth not 〈◊〉〈◊〉 these gyftes of sensible loue, but in th•••• essentiall and true loue of God, & hauing 〈◊〉〈◊〉 of a sounde conscience, and fulfillinge his will in all thinges. The seruante of Iesus Christ must not seeke▪ for the sweetene••

〈◊〉〈◊〉 sensible deuotion, nor often cōsolation, 〈◊〉〈◊〉 of true mortification and despising of ••••m selfe, and for a right and well ordered ••••••ention onely toward God, who discer∣••••th betwixt the true, and the counterfeit ••••••uante of Iesus Christ.

Happie is he which is so mortified, ••••••t he is prepared to suffer euen the ••••••y paynes of hell for Gods sake and his ••••nscience.

Happie is he that is as well disposed ••••••e without these giftes of inward com∣••••••e and sensible deuotion, as to haue ••••••m.

Happie is he that is so inflamed with 〈◊〉〈◊〉 fire of the essentiall, and very perfecte ••••••e of God, that he is well contented, e∣•••••• from the bottome of his harte, to be ••••••ryued all his lyfe long, of all sensible ••••••e, satisfienge him selfe with the bare ••••ētiall loue of God onlie, not esteeminge 〈◊〉〈◊〉 regarding at all the inwarde spirituall ••••••••ort, althoughe it be neuer so greeuous ••••to hym to forbeare yt.

Happie is he that earnestlie desireth 〈◊〉〈◊〉 folow his maister Iesus Christ, that was ••••••saken on the crosse of all his temporall ••••••odes and honors, and also of all spi∣••••••uall comfort. But there be many which ••••••en they fynde them selues naked and ••••••ren of all spirituall comforte, they be∣••••me all dull, slothfull, and melancolique. 〈◊〉〈◊〉 to reioyce when a man is voyde of all ••••ese inwarde spirituall comfortes and

sweetnes, is a sure token of pure and pe••••fect loue to God.

Happie is that soule, that is so dea•••• to yt selfe and the world, that yt lyue•• onlie to God, without the helpe of 〈◊〉〈◊〉 other externall or internall affectio•• whatsoeuer. So shall it be pure witho•••• synne, quyet without disturbance, 〈◊〉〈◊〉 without feare, adorned with vertue, ligh••••ned in vnderstanding, lifted vp in spiri•••• vnited vnto God, and eternallie beatifie••••

OVR SOVLE AND BODI•• haue contynuall battaile together, 〈◊〉〈◊〉 yf the victorie happen vpon the bo•••• behalfe, then are both bodie and so•••• subiect to the cōdemnation of hell fi•••• but if the soule obteine the victorie, b•••••• of them are crovvned vvith heauen•••• glorie for euer. CHAP. 12.

THE lyfe of man is a con••••••nual warre vpon the ear•••• sayth holy Iob.* 1.588 Thou ca••••not lyue without battay•••• and wheresoeuer thou 〈◊〉〈◊〉 thou shalte finde warre, 〈◊〉〈◊〉 thou shalt alwayes fynde within thee, 〈◊〉〈◊〉

that is euer agaynst thee.

In one man doth the Apostle set downe vnto vs two men,* 1.589 so ioyned together and ••o cōpact, that the one cannot be without the other, neyther can they deuyde them selues in participating eyther of payne, or of glorie. And yet is there such diuersitie betwixt them in their affections & appe∣••••its, that the lyfe of the one, is the death of ••he other. They be so lincked & annexed ••ogether, that beinge two they be yet but ••ne, & being one, they be neuerthelesse ••wo: Betwixt these two passeth the wholle ••ate and course of our lyfe, wherefore the ••postle hath attributed vnto thē both, sun∣dry titles & names, calling the one the spi∣••ite, the other the flesh the one the soule, ••he other the body: the one the law of the ••oule, the other the lawe of the mem∣••ers. The one the inward man, the other ••he outward man. VValke accordinge to ••he spirite (sayth the Apostle) & you shall ••ot doe the workes of the flesh. You shall ••ye, yf you lyue according to the flesh, ••nd you shall lyue, yf with the spirite you ••ill mortifie the flesh. The flesh coueteth ••gainst the spirite, and the spirite against ••he flesh.

This is a straunge kynde of warfare, ••hat in the battaill is peace sought, and in ••eace is battaill desired. In death is lyfe, & 〈◊〉〈◊〉 lyfe death, In bondage is libertie▪ In li∣••ertie bondage. The libertie and power of a good man is shewed in ouercommyng

hym selfe, and subduing of his passions.

To refrayne thyne appetites is verie fortitude of the mynde, and in folowing them the weakenes thereof is bewrayed▪ He is rather to be accōpted a stronge ma•••• that conquereth his appetites then he tha•• conquereth his enemyes. If thou seeke•• for a greate domynyon, learne to reign•• ouer thy selfe, for Salomon sayth: He tha•• ouercometh hym selfe is better then 〈◊〉〈◊〉 that conquereth great townes.* 1.590 There 〈◊〉〈◊〉 many that doe conquere cities, but the•••• are but few that can cōquere them selue••

To be lord and ruler of a mans selfe, 〈◊〉〈◊〉 a verie large empire: If thou canst perfec••••lie ouercome thy selfe, thou shalt easeli•• ouercome euerie other thinge. He is to b•• called a perfect good souldier, that ha•••• throughlye ouercomen hym selfe. H•• is the true seruante of Iesus Christ, whic•• maketh the flesh subiect to the spirit•• which subdueth sensualitie vnto reason•• and yf thou be ouercomen, thou arte b•• thyne owne fault ouercomen.* 1.591 For th•••• blessed Apostle sayth: God is faythfull, an•• will not suffer you to be tempted, abou•• that which you be able to beare.

It is the manner of those whiche 〈◊〉〈◊〉 Iudges in combattes, to measure the wea••pons of those that are to fight together 〈◊〉〈◊〉 the listes. So God that is the Iudge of th•••• world, doth take the iust measure of o•••• weapons, and will not suffer that our ene••my shal fight against vs with greater temp••••ations,

then wee be able to beare.

And yf true men be entred the feeld to ••••ght, they being both equall in all pointes ••e must needes carrie away the victorie, ••••at his holpen by an other.

If thou wilt fauour thy bodie with ••dlenes & ouermuch eating and drinking ••••y bodie shalbe victorious and thy soule ••halbe ouercomen. But yf thy soule be ••olpen with fasting, watching, and praying ••••y soule shall wynne the victorie, and thy ••odie shall be ouercomen.

It is farre more fit and conuenyent for hee to gyue thyne ayde and fauour vnto ••hy soule, then to thy bodie, for yf the vi∣••torie falle vnto the soule, then is the ••oule and bodie both saued thereby. But ••f the victorie remayne to the bodie, then ••re soule & bodie both cast away for euer.

The bodie looseth by victorie, and ••ynneth when it is ouercomen, If the ••ody doe ouercome, it shal be perpetu∣••lly tormēted with the soule for euer: and ••eing conquered, it shall lyue with the ••••ule for euer with Christ. The victorie ••f the bodie is shamefull, & approbrious, ••ut to be ouercomen is an honor vnto it. The conqueringe of it, is glorious vnto it ••elfe, and the triumphe thereof is infa∣••ous.

If that thou doest loue thy flesh, thou ••anst not doe more for it then make it sub∣••ect vnto reasō, & thē dost thou most of all ••ate it, when thou makest most of it. He

that hateth it, loueth it

Iesus Christ sayth, He that hateth this sensuall lyfe in this world,* 1.592 he keepeth it for euerlastinge lyfe: And he shall loose it that for the keepinge of it in this world, doth set to much by it. Now behold how glorious the victorie of thy soule is, and how much thou doest get by subduing of thy passions.

Let thy soule be fauored and succoured by reducing sensualitie vnto the obediēce of the spirite, for the battayll is shorter, th•• victorie more glorious, and the crown•• more triumphant. Thou must not spa•••• thy labor yf thou wilt haue a rewarde. Fo•• reward is gyuen to none,* 1.593 but to them that doe take payne for yt. Be thou faythfull vnto the end (for our lord sayth) that he will gyue thee the crowne of lyfe.

A GODLIE INSTRVCTION to teach thee to knovve thy selfe, of vvhich knovvledge doth after grovve vnto thee, the knovvledge of our Lorde God. CHAP. 13.

THE inuisible thinges of God (sayth the Apostle) are seene and perceyued by his visible creatures.* 1.594 If any creature in this world, doth by the creation there∣of, declare vnto vs, the greate wisdome and the omnipotencie of God, no other creature sheweth it so much,* 1.595 or gyueth so greate manyfestation thereof vnto vs, as man which is made to the Image, and likenes of God hym selfe,

Many knowe many things and knowe nothinge of them selues: they see other men but they see not them selues: they seeke God by exterior thinges, leauinge the inwarde thinges by which God is founde in deede: descende downe into the interior parte of thine harte, for so much as thou doest profit in learning to knowe thy selfe, so much proceedest thou also in learning to knowe who God is: and al∣though that by the knowledge of the no∣ble

state of the minde, the true and per∣fecte knowledge of Gods greatnes is best and most playnely shewed, yet to abase thy pryde withall, thou haste alwayes before thyne eyes the misery of the body, and the shortenes of thy lyfe, that thou mayest come by that way vnto God.

* 1.596In knowing of thy selfe thou wilte humble thy selfe, and in humbling thy selfe thou wilt feare God: and because the feare of God is the beginning of thy saluation, thou must beginne firste with the know∣ledge of thy selfe.

If thou wilte see thy selfe and knowe who thou arte, thou must take a glasse and beholde thy selfe in it: the glasse that a man may best beholde him selfe in, is an o∣ther man: and if the other man that thou beholdest be but earth, wormes, and ashes, thou mayest well accompte thy selfe for such a one also, be thyne estate, riches or dignitie neuer so greate, whereunto thou arte exalted in this world: and yet because thou mayest not be deceyued by the glasse, see that thou takest not a glasse that is ho∣lowe within, for that sheweth the thing that is represented therein, contrarie to that which it is in deede, but thou must looke in a playne glasse, which sheweth thee the very truth what man is: If thou beholdest thy selfe in the inside of a siluer spoone that is cleane and cleare, thou shalt see thy face with the wronge ende turned vpward, thy bearde to stand vpwarde, and

••••y forehead downeward. So there are in ••••an two glasses, which be the two states 〈◊〉〈◊〉 which thou mayest beholde thy selfe: ••••••e is lyfe, the other is death.

Lyfe is the holowe glasse, which shew∣••••th thy face cleane contrary to that it is in ••••eede: it sheweth thee to be sound, strong, ••nd lustie, and that thou shalte lyue many ••••eares, and all is but vanitie and lyes. If ••hou espiest therein fresh lustie youth, doe ••ot thou truste therein, for it is very de∣••eytfull. Bewtie is also very deceytfull: ••hou seemest stronge when thou arte but weake: this false lyfe seemeth vnto man to ••e some greate thinge, but it is in deede contrary to that which it semeth and re∣••resenteth. But the state of death is the very playne and true glasse, which sheweth ••hinges truly as they are in deede, without ••ny deceyte at all.

If thou wilte therefore (O man) know ••ruly who thou arte, behold an other man, not a quicke liuing man, but one that is deade: and there shalte thou see how that thou arte earth and ashes, a very caue of filth and vncleanes, a litle set out and bew∣tified on the out side, by the lyuely hew that lyfe hath lent thee: there shalte thou see the foundation of thy parentage, there shalt thou knowe how large thy dominon is, that which thou art they were, and that which they are, thou shalte be.

If thou wilt well beholde thy selfe, thou shalte finde small cause why thou

sholdest make any greate accompte of thy selfe: what is man in respecte of his body, but a vessell fraughte full of corruption? And what is he in respecte of his soule, (setting a side the grace of God) but an enemye vnto iustice, an heyre of hell, a frende of vanitie, a worker of iniquitie, a despiser of God, a creature most apte to all euill, and moste vnable to doe good▪ VVhat arte thou but a moste miserable creature, in all things that doe apperteyne vnto thee? In thy counsayles thou arte blinde, in thy waies ignorant, in thy word•• vayne, in thy workes faultie, in thyne ap∣petites filthie, and finally in all thy doing•• vyle, and onely greate in thyne owne esti∣mation: it is a noble exercyse to learne well to know thy selfe.

Seeke to knowe thy selfe, and thou shalte cut of much mischeefe: thou shalte not be proude nor ambitious: thou shalte not be a despiser of others: thou shalte suffer all iniuries with patience, knowing thy selfe to be a miserable sinner, and well worthie of all creatures to be despised.

This singuler saying (know thy selfe) is a worde descended from heauen aboue for what good doth it thee to knowe all the seuen liberall sciences, and to be a Doctor in all faculties, and not to know•• thy selfe at all? The humble knowing 〈◊〉〈◊〉 thy selfe is more worth, then to knowe a•••• much as is written in the world: know first who thou arte, whence thou camest, wher 〈◊〉〈◊〉

thou arte, and whether thou arte goinge: thou arte a mortall man, a litle earth, a ves∣sell of corruption, and full of much mise∣••ie and necessitie: thou camest cryinge from thy mothers bellie, thou art concey∣••ed in sinne, inuironed aboute with all ••aungers, and going toward thy graue.* 1.597

Iob sayeth: I am likened vnto myre, ••nd to the snuffe of a candle. Let the light ••f Gods grace shyne vpon thee, and then ••halt thou knowe who thou art: thou sayest ••hou arte rich, and hast neede of nothing, but in truth thou arte poore and beggerly, ••lthough thou knowest it not.

THERE IS NOT ANY CREA∣ture in this vvorld more poore and miserable then man, vvho can not get his liuinge, nor any thing perteynynge tovvard it, vvithout payne and tra∣uaile, and that vvhereon he liueth must be had of creatures much inferior to hym selfe. CHAP. 14.

A MAN that is, borne of a woman,* 1.598 liueth but a short tyme, and is full of many mi∣series, sayth holie Iob, VVhat thing is so miserable as man? This bodie which thou so ••uch esteemest, in the graue must lie a

rotting. And what thinge is more horrible then a dead man? He may not remayne amonge his frendes one day aboue the grounde after he is deade. How much so euer they loued hym when he was a lyue▪ yet when he is deade they may not abid•• hym.

The state wherein thou liuest, is an vn∣happie seruitude: It is a miserable lyfe to be borne a slaue, to liue one and to die one, Dauid sayth, In iniquitie was I cōceyued▪ A lyfe that is so compassed aboute with trauayle,* 1.599 payne and sorowe as ours is, whiche for one pleasure receyueth 〈◊〉〈◊〉 thousand sorowes, may well be accōpted, rather a death, then a lyfe.

There is no creature more poore•• then a man, he is so needie of all thinges that he is fayne to borowe his verie gar∣mentes that he is cloathed withall, euē frō the sely beastes backes. And that which he liueth on, his vearie meate, must he begge•••• of the birdes of the ayre, and beasts of the field, And the breade that is his cheefe foode, he must get with the sweate of his browes: All which for the most parte, the birdes & brute beastes haue of thē selues, and haue no neede to begge, or to aske of any other.

Some liuing creatures haue winges to flie withall, others haue nayles and ••••eth▪ both to defend them selues, and to offend and hurt others, And others haue lightnes and swiftenes to flie & escape those daun∣gers

which they be subiect too. Of all which thinges the poore miserable man is voyde, for of hym selfe he hath nothinge, and that which he hath he hath taken it from some other creatures, that be inferior and of lesse force then hym selfe. By this ••e may learne to humble hym selfe, and to abate the pride and the arrogancie, which he is holden withall.

He can not haue any continuall peace ••or quietnes, for he can not continuallie ••tand still, nor alwayes walke, nor alwayes ••leepe or watch: whē a mā is best in health, ••e hath a thousand infirmities, which be ••unger, thurst, sleepe, wearines, and other ••ecessities, wherewith he aboundeth, as ••olde, heate, tempestes, lightnynges, thun∣••ers, pestilences, poyson, serpentes, daun∣gers by sea, daungers by lande, sorowes, ••ickenes, and death.

VVho cold be in more safetie then ••••ly the Priest of God was, and yet sitting ••uyetlie in a chayre in his owne house, he ••••ll and brake his necke. So little suertie ••s the••e any where to be founde.

The sleepe which thou takest for thy cheefest quyet and repose, is full of false ••maginatiōs, and vayne dreames whereby ••hou art often tymes molested. It is an ••nmeasurable blindnes, and A vearie ex∣••reeme follie, to loue this vyle miserable world, so full of many miseries, where yf ••ny good be it is myngled with infirmitie sorowes and calamities which are to those

that take delight therein, the vearie be∣gynninges of the perpetuall greate mise∣ries and paines of hell.

It is an easier thing to suffer any mise∣rie, then still to looke for yt, and expect it: And seeing that thou lookest euerie day for the sentēce of death, thou must needes perceyue thereby, the miserie of this pre∣••ent lyfe which thou now enioyest. So in scripture, this lyfe is not properlie called lyfe, nor this corporall death, is called death,* 1.600 but sleepe. God ordeyned that this lyfe shold be so paynefull, to the end that thou mightest take a loue to the other lyfe which is to come.

Consider how this lyfe was gyuen thee, as it were a shippe, for to carry thee like a trauayllour throughe the tempes∣teous seas of this worlde, wherein thou wert to endure many daungers, to the in∣tent that thou mightest more earnestlie desire the other lyfe, which is the sure har∣borowgh and glorious hauen of heauen.

If this lyfe shold haue bene all pros∣perous & pleasant, it wold so haue draw•••• a man to the loue and likinge thereof, that he wold quyte haue forgotten the veari•• true lyfe, for the which he was in deed•• created. But the miseries which thou suf∣ferest, and the difficulties which thou en∣durest, and ar•• compassed aboute withall doe inuite thee to the loue of heauen▪ The paynes which thou abidest here, cō∣pell thee to make haste vnto God. The af∣flictions

which thou doest here suffer, what doe they seeme to crye and calle vpon thee, but that thou sholdest not loue this miserable lyfe?

Cast not the ancker of thyne harte vpon such moueable and vncertayne cō∣modities as this lyfe bringeth forth. It is for thy benfite that God doeth compasse thee aboute, with so many miseries, to the end that thou sholdest keepe in memorie, and haue alwayes in thy mynde, that this is not the lyfe, which thou wast created for. Here art thou made subiect to conty∣nuall contention & trouble, to the end that by thy conqueringe of them thou mayest get a crowne of glorie: He wold haue that this lyfe shold be paynefull vnto thee, and full of busines, for asmuch as thou being by nature a frend and a louer of rest and quyetnes, thou sholdest take pleasure and delighte in the true rest of heauen.

IT IS NOT SVFFICIENT onlie to knovve that there is a God, but requisite also for vs to vnderstande all such particularities, as his de∣uine Maiestie, vvill gyue vs leaue to knovve. CHAP. 15.

MYNE eyes doe now beholde thee, and I doe pennance in ashes,* 1.601 (sayth holie Iob vnto God). Synce thou wast made to knowe God, open thyne eyes, to the end thou mayest know hym.

Of the knowledge of God, cometh the knowledge of thy selfe, and by the know∣ing of thy selfe, groweth the knowledge of God: and therefore sayed Iob: Myne eyes doe beholde thee, and for that cause in ashes I will doe pennance.

By thy knowing God, thou arte mo∣ued to reuerence him, and if thou know∣est him not, thou doest a•• he doeth that passeth by a greate Prince, and for wante of knowing him, passeth by him without any reuerence gyuen him. The poore country man meeteth with the King in the fielde, and talketh with him, and doth no

duetie vnto him, because he knoweth him not. Marueile not that the holy men of old time did so humble them selues when they came before the presence of God,* 1.602 for they knew him to be the Kinge of heauen, and therefore they fell flatte prostrate on the grounde before him: and doe thou most hartely pray vnto God with teares, that he will gyue thee the grace to know thy selfe.

Doe not thou deceyue thy selfe, by thinking that thou doest fully know God, when thou doest but knowe onely that ••here is a God, and beleeuest that which holy Church beleeueth. A rude rusticall ••heepeheard that neuer wente further then his flocke and his sheepe cote, may haue 〈◊〉〈◊〉 certayne grosse knowledge of the kinge, when he heareth other men reporte of him, that he is rich and mightie, and hath ••ower to punnish others, whereby he con∣ceyueth some reuerence ought to be gy∣uen him.

If thou doest know no more but that he is God, thou wilte make but small ac∣compte of him, but thou must knowe also that it is he which doth minister iustice, and that doth punnish thee when thou of∣fendest, to the ende thou maiest feare him: ••hou must knowe his great mercyes, to the ••ntent thou mayest put thy confidence in ••hem: thou must learne to know the great ••reasures which he hath in store for his frendes, that thou mayest thereby the ra∣ther fullfill his will.

Thou must further also consider his great goodnes, that without any merite or desert of thyne, or without any neede that him selfe had of thee, came of his owne voluntarie good will to seeke thee, and with his infinite greefe and paynes to re∣deeme thee, because he did so dearely loue thee.

Consider also his greate power, his wisdome, and his infinite greatnes, by all which thou mayest gather occasion to re∣uerence him,* 1.603 to feare him, and to serue him: If thou beleeuest God to be good, seeke with all diligence after that good∣nes, and all that which thou knowest to be in him.

* 1.604God wolde not haue any other beast•• offred vp in sacrifice to him, then such a•• did ruminate or chue their cudde, which is mente by such men as doe contīnually meditate in their minde, and reuolue by contemplation the perticularities of such thinges as God hath created, that by those meanes they may come to the more per∣ticuler vnderstanding and distinct know∣ledge of our Lorde.

* 1.605Labour to knowe thy God and thy Lord. It is written, that the eyes of a wyse man doe stand in his head. VVhich is not ment by the bodely eyes, for both the eyes of the wyse man, and of the foole too, doe stand in their head, but it is ment, by the eyes of our vnderstanding, which the wyse man hath alwayes fast fixed in that head

••hich is by the Apostle sayde,* 1.606 to be Iesus ••hrist hym selfe.

VVilt thou know who God is? be∣••olde who thou art by hym, and beholde ••ho he is by thy selfe. Thou must take ••way the earth whiche the loue of the ••orld, hath set before the eyes of thyne ••nderstandinge, yf thou wilt knowe him.

Before that God made hym selfe ••nowen vnto Moyses,* 1.607 he commaunded ••ym to plucke of his shoes, God will neuer ••t thee knowe who he is, except thou first ••emoue away from thee all thy worldlie ••ffections.

VVhen our redeemer did reueale his ••lorie vnto his three disciples, he made ••hem goe vp from the valley to the toppe ••f the mounte Thabour,* 1.608 where they saw ••ym transfigured.

VVhen thou wilt likewise ascend to ••e deepe knowledge and contemplation of God thou must despise with all thyne harte, the lowe basenes of this worlde.

VVITH THE VVINGES OF meditation and contemplation a man ought to lifte vp his harte to loue the infinite goodnes of God, for perfection consisteth in loue, and not in contem∣plation. CHAP. 16.

* 1.609IN my meditation is th•• fire kindeled, sayth the Pro∣phet Dauid. For to kyndle the fire of gods loue in thy will, and to haue the mo•••• perfect knowledge of God▪ meditation, and Contemplation, be both most necessarie: Betwixt both which there is no other difference, but that meditation is an exercise more paynefull & difficul•• in the matters perteynynge to God: And contemplation is more easie and swee•• to them that haue had the exercise there∣of. But neyther in the one, nor in the othe•• of them, consisteth our perfection, but i•• the loue of God onlie. Contemplation i•• the worke of our vnderstanding, and a wa•• and a meane vnto our perfection, but i•• lifting vp our will vnto God, by vnitin•• our will vnto his will, and by pure louin•• of hym consisteth our perfection.

The sweetenes of our delighte is not in contemplation but in hartie louing. The vnderstanding doth not gyue sustenance vnto our soule, but onlie prepareth the meate that our soule is fedde withall. But ••he vnderstanding and the will together, ••oe minister foode to the soule: there is no ••leasant taste nor sauour, in preparing that ••hich must be eaten, but in eating of that ••hich is prepared.

Seeinge that the obiect of our will, or ••hat thing which our will doth tend vnto, 〈◊〉〈◊〉 alwayes that which is good, so that no∣••hinge can be beloued, but that which is ••ood, or els taken for good, vnder the co∣••••r of some thinge that is good. If then ••ur vnderstanding doth shew forth and ••emonstrate vnto our will, the bottomles 〈◊〉〈◊〉 of gods infinite goodnes, that will ••olde appeare to be but vearie colde, ••hich wold not straight wayes burne like ••••to another phenix, with the loue of God, ••hen by cōtemplation the bright beames 〈◊〉〈◊〉 the sonne of Iustice shold shine in vpō 〈◊〉〈◊〉▪ Let the winges of good and deuowte ••editation, blowe the fire of earnest loue 〈◊〉〈◊〉 thine harte, that thou mayest be renued 〈◊〉〈◊〉 the flame of that fire, as the phenix is, ••••d thereby acknowledginge thy selfe for 〈◊〉〈◊〉 better then ashes and woormes meate, ••eaue whollie vnto God, and loue hym, ••••d to his infinite goodnes referre thy ••••••fe, by yelding thy will vnto his almigh∣••••e will and pleasure.

If thou wilt haue the sweetnes of prayer, and be comforted and refreshed therein by contemplation, then must thou lifte vp thy will wholie vnto God, that thou mayest thereby get the full fruyte of thy contemplation.

Some are exercised onely in the in∣tellectuall parte, and not in the affectuall parte of their will, and their end is not to be kindled with the loue of God, but one∣ly to haue a curious knowledge of God▪ by meanes whereof they be still thinking how our Lorde was borne, how he lyued, how he suffred, and how he rose agayn•• and other such lyke thinges of him, sup∣posing the contemplatiue lyfe to consis•••• onely in that: but they are farre from th•• true contemplatiue lyfe in deede, if they fix their felicitie in the knowledge and pure speculation of such misteries: for th•• true contemplation must be fastened an•• grounded in the moste effectuall and bur••ning loue of God, vnto which thou mu•••• ioyne and vnite thyne owne will and af∣fection: so as all the imperfection of thin•• owne mortification, may be made perfect and pure through him and his loue.

All thyne exercises, and thyne acti∣ons must be ordeyned for the true loue o•• God, and not to get the knowledge o•• God, making that the onely ende of all thy labor: If thou haste gotten any knowledge of God, thou must not stay there, but tho•• must proceede on therewithall, to g••

••••ereby the loue of God.

The contemplatiue persons, because ••hey knowe the secretes of God, (as those ••hat enter into his priuye chamber) are ••alled his frendes, as the holy Apostles ••ere, vnto whom our Lorde sayed:* 1.610 I doe ••••all you my frendes, because I haue decla∣••ed vnto you all those thinges which I ••aue hearde of my Father. But those that ••re exercised in the actiue lyfe are called ••is seruantes.

Contemplation is the beginning of ••lory, whereby a man firste beginneth to ••nowe God and him selfe: which being once gotten, he falleth out of loue with this world, and thereby getteh great force to∣warde the seruing of God.

HE THAT VVILL LYVE vvith Christ, must first die to the vvorld, the flesh, and his ovvne disor∣dinate appetites and desires. CHAP. 17.

FOR thy loue are wee mor∣tified all day,* 1.611 (sayth the Prophet,) speaking vnto God. Happy is that soule whose lyfe is Iesus Christ. To die to Christ is gaine,* 1.612 but he must first die to hym selfe, that will liue vnto Iesus Christ whilest thou liuest in this flesh, thou must die to the worlde, to the end that after thy death, thou mayest lyue for euer with Christ.

Thou shalt be quyet within, if thou goest not wandering too farre abrode. He that to feruentlie foloweth outwarde thinges, must needes wax colde in the inward things which tend toward the loue of God.* 1.613 Sara beinge so olde a woman, that all fleshlie appetites were deade in her, yet brought forth Isacke that was the ioye and the gladnes of his father. And yf all thy disordinate appetites, and the desires of this world, be not deade in thee, thou shalt

••euer obteyne the true ioy of the spirite. ••or after that Sara was full mortified in ••••esh, shee brought forth the sonne of the ••pirite.

Christ died to the end that they which ••iue might not liue vnto them selues,* 1.614 but ••nto hym that died for them and rose ••gayne.

Abraham receyued not the circum∣••ision,* 1.615 vntill his goinge out of his owne ••ountrey. I lyue,* 1.616 (sayth the Apostle) but ••ot I, it is Christ that liueth in me. VVhen ••erode was deade Christ returned from ••gypte to Israell agayne: vntill that you be ••ortified, Christ will not come vnto the ••oule.

And to the end that Christ may enter ••nto your soules▪ it is necessarie first that ••••nne be deade in you, & that the outward ••an may lyue, the inwarde man must be mortified. If thou doest kill Herode, Iesus Christ will come to thee.* 1.617 The Apostle ••ayth, you be dead, and your lyfe is layed ••p with Christ. Thou diest, when thou ••orsakest to be such as thou wast. If wee ••oe liue to the spirite, let vs walke accor∣••ing to the spirite, sayth the Apostle. And ••f you liue according to the flesh,* 1.618 you shall ••ie, and yf you will lyue according to the ••pirite, you must mortifie the workes of ••he flesh saith the same Apostle in another ••lace.

Saul did put agag in prison,* 1.619 when God ••ōmaunded hym to kill hym, as many doe

which put their owne passions in pris•••• for a whyle, but they will not kill th•••• forthwith. It is not sufficient for the, 〈◊〉〈◊〉 imprison thy passions, in keepinge th•••• from going out, but thou must kill them, as all concupiscence and worldlie desi•••• may vtterlie die in thee.

Many be like the trees in wynt•••• which seeme deade to the worlde in 〈◊〉〈◊〉 outward shew, but when they be stur•••• vp, and moued a little, then they shew th•••• selues by their wordes and answeres, 〈◊〉〈◊〉 be such as haue their passions still quick and liuelie in them. But because that 〈◊〉〈◊〉 rootes within were left a liue, they begin•• to spring forth agayne, assone as the temp••tation of sommer cometh vpon them. Go•• sayde vnto Saule,* 1.620 because thou hast let hi•• lyue, that was worthie to die, thy lyfe sha•••• goe for his. Thy soule shall die, by mean•••• of the lyfe which thou gauest vnto th•• bodie.

Make reckenyng with thy selfe, an•• see who it is that liueth in thee. If the fle•••• doe lyue, then is the spirite deade. Th•••• canst not gyue thy selfe to prayer and co••••templation, without that thou be first mo••••tified, before all other thinges, thou mu•••• gyue thy selfe vnto mortification.* 1.621

God commaunded that all tho•••• beastes sholde be stoned vnto death, th•••• drew neare vnto the hill where God hym selfe appeared, and why deserueth not 〈◊〉〈◊〉 the same punnishement, that hauinge hi••

••••astly passions still abiding in him, will ••euerthelesse approch vnto the high hill 〈◊〉〈◊〉 contemplation? VVhilest our sensuall ••••ssions reigne in vs, then is little diffe∣••••nce betwixt vs and beastes.

Thou canst not come to the con∣••••mplatiue lyfe, but that thou must first ••egynne with the actiue lyfe,* 1.622 Iacob was ••••st called Iacob, which is as much to say, 〈◊〉〈◊〉 a subplanter, or one that holdeth an∣••••her by the heele, before that he was cal∣••••d Israell, which signifieth one that seeth ••od. For thou canst not see God by con∣••••mplation, but if thou doest first plucke ••••••ce out of thee by the heeles, and cast ••••••m cleane away by mortification of thy ••••lfe.

Mortification perteyneth to the lyfe ••••iue. First was Lia, gyuen vnto Iacob,* 1.623 ••hich representeth the actyue lyfe, after ••••at he had serued many yeares for Ra∣••••ell, which signified the contemplatiue ••••fe, and althoughe that Rachell be first 〈◊〉〈◊〉 Nobilitie and perfection, yet is shee ••••••t in generation and knowledge. Al∣••••ough that the contemplatiue lyfe be ••••tter then the actiue, yet first thou must ••••ceyue and take hold of the actyue lyfe. ••hou must first be maried vnto Lia, before ••••ou comest vnto Rachell. Mortefie first ••••y sensualitie, and excercyse thy selfe in ••orkes of humilitie. Learne to conquere ••••y selfe, and to be abstinent and patient, ••••d to beare all iniuries, and so shalt thou

come vnto contemplation.

Daniell and his companions were great absteiners and fasters,* 1.624 and very chast•• withall, and by that meanes were the•• made capable of Gods deuyne reuelatiō•• Many will flie without winges, but the•• profit little, because they are not mort••••fied. Thou shalt neuer come to the heigh•• of contemplation, yf thyne affection 〈◊〉〈◊〉 not free from all thinges that are vnde•• heauen, and so rauished with the loue o•• God, that thou hast gotten the perfec•• knowledge how to despise thy selfe f•••• God.

The pure loue of God, maketh 〈◊〉〈◊〉 spirite simple, and so free from all worl••••lie thinges, that it may without all pay•••• and labor flie vp vnto God.

If thou wert dead to the worlde, th•• worlde wolde be deade to thee also, as i•• was vnto the Apostle.* 1.625 Euen as the sea re••teyneth those men that be lyuing in it, an•• casteth away those out of it to the sh•••• which are deade, so doth the world hono•• those that lyue to the worlde, and doth those away from it that mortefie them selues for Christ.

IT IS MEETE FOR VS TO mortefie and chasten our flesh, by ab∣steynyng from meate, to the end, that vvhen our sensuall appetites be tamed, vvee may vvith more ease obey the spirite. CHAP. 18.

YOV shall die if you will liue accordinge to the flesh,* 1.626 saith the Apostle. Thou shalt neuer be able to serue the spirite, except thou wilt be abstinent and penitent in thy ••yfe. The shippe that carieth to greate a ••urthen sincketh therewithall into the ••ottome of the sea, & if thou doest charge 〈◊〉〈◊〉 bodie with to much meate, thou wilt ••••owne thy soule in the sea of sinne.

The deuill by eating ouercame our ••••rst forefathers.* 1.627 And the first temptation ••••at euer he gaue vnto Iob was whilest his ••••ildren were feastinge together.* 1.628 Absti∣••ence and austeritie of lyfe, be both ne∣••essarie for our mortification.

God prouided meate for all other ••yuinge creatures,* 1.629 before he prouided any ••••or man, to teach vs how little care wee ••••olde take in prouiding for our bellie.

* 1.630Saint Paule knowinge hym selfe to be an elect vessell, chastened his body, and yet wee that haue no certentie thereof at all, but doe onlie knowe our selues to be sinners, lyue in pleasure and delighte. Beware you ouerlade not your selues by ouer much eatinge and drinkinge sayth our Lorde.* 1.631

* 1.632Daniell to be the better prepared to receyue the heauenlie consolations, fasted three whole weekes together, and neither eate breade nor flesh, nor dranke wyne, whereby he was made worthie to see ma∣ny visions and reuelations.

If thou wilt ouercome thyne enemy, the beste way for thee is to take his wea∣pons away: the weapons that the deuill v∣seth against thee is thyne owne proper fleshe: whosoeuer gyueth him selfe to the pleasure and delight of the body, will fall soone into subiection of the deuill.

* 1.633Daniell did firste destroye the idoll Bell, and after the Dragon that was within the idoll. Be thou an aduersarie vnto the idoll of the fleshe, and labor against it by abstinence, fasting, and prayer, and thou shalte carrie away the victorie from the deuill: nothing doth feare the deuil more nor maketh him faster to flie away from thee, then abstinence and austeritie of lyfe, and nothing doth gyue him greater cou∣rage, nor maketh him more bold to tempt thee, then thine owne flattering and ouer∣much fostering of thy body.

It is a very follie for thee to thinke that thou shalt lyue chaste, if thou leadest thy lyfe in wantonnesse and delicasie: take away the superfluitie of thy bodely suste∣nance, which serueth in steede of woode to make the fire withall, and thou shalte easely quench the fire of thy sensuall de∣sires.

Loth who lyued chaste in Sodome, and was thereby delyuered from the fire that consumed the Citie,* 1.634 yet after because he kepte not well this vertue of temperance, but fell to drinking of wyne out of mea∣sure, he committed incest on the hill with his owne doughters. A man shall not be ouercomen by temptations, nor burnte in the fire of sensualitie, if he will defende him selfe with the shielde of abstinence: and although that he ascende vp to the hill of contemplation, and be fledde from the world, yet yf he be not abstinent, he may falle fowlie as Loth did.

It is greate daunger to ryde a colte without a bridle. Holde hym in with the bridle of abstinēce, lest that he doe throw thee downe vnder his feete and mayme thee, according to the sayng of the psalme.* 1.635 Keepe in their iawes with the bit, and their teeth holde backe with the snaffle.

Enter not violently, into the waters of these worldly delightes, vnlesse thou wilt be drowned as Pharao was,* 1.636 and all his hoast with him: they descended downe like stones into the bottome, and so shalt thou

both soule and body descend into the bot∣tomlesse pit of hell, vnlesse thou wilt tame it, and subdue the flesh with the brydle of abstinence.

Abstinence is the death of sinne, the bannisher of all vyce, the meanes to salua∣tion, the roote of grace, and the foundati∣on of chastitie: It were a greate shame for thee to be ouerruled and maistered by thy seruant.

Ismaell that was the sonne of the bondwoman, persecuteth the sonne of the free woman.* 1.637 The hand mayden Agar, de∣spiseth her mistres Sara, thou must afflict and punnish thy flesh, as Sara did Agar, except thou wilt haue it proudelie to re∣bell against the spirite.* 1.638

It is a foule shame for thee, beinge a greate Prince, (whome God hath not made much inferior vnto Angells) to fulfill the will of so vyle a seruante as the bodie is. This was the thinge that Iheremy the Prophet lamented saying,* 1.639 the seruantes became Lordes ouer their maisters.

OVR EARNEST LABORING aboute earthlie affaires, doth turne avvay our myndes from deuotion and the seruice of God, therefore ought vvee to vvith dravve our selues vnto quyetnes and solitarines, the better to attend the saluation of our soules. CHAP. 19.

I will lead her vp into the wil∣dernes,* 1.640 and I will speake se∣cretly to her hart sayeth God. God hath no neede of any witnesses when he speaketh vnto our soule.

VVhen his will was that Abraham ••holde haue the executinge of certayne ••hinges which he had appoynted for hym,* 1.641 ••e caused hym first to remoue out of his countrey, and seperate hym selfe from the company of men.

He toke Moyses vp vnto the toppe of the hill Sion, and commaunded that none ••hold come neare vnto the hill:* 1.642 in the soli∣••arie wildernes did the Angell appeare vnto Agar. And Elias was farre from his owne habitatiō and the company of men, when the Angell spake vnto hym.

VVhen God fyndeth our harte all

alone, then cometh he strayght way to re•••• in it: when our Lord perceyueth our soule to be sequestred from the cares of this worlde, he openeth and reuealeth many thinges vnto it, which he will not doe, when he findeth it occupied in the care•• and troubles of worldly businesse: God is a spirite, and therefore desireth not onely to haue the body to be solitary and at quy∣et, but the soule also: this solitarines o•• minde is very necessarie for thee.

He may beste be sayed to be alone that thinketh not of thinges of the world▪ It were good that thou didest leaue all these false dreames, and idle occupations, wherein thou spendest ouermuch tyme, & wholy commyt thy selfe both bodie and soule, in to the handes of Iesus Christ, for then sholdest thou fynde many a comfort▪ which now thou arte without, and clea•••• depryued of. If thou knewest howe muche thou didest loose, by the vayne occupations and worldlie businesse, thou woldest not thinke it any payne for thee at all to yeld thy selfe wholie vnto God alone. And yf thou wilt put away from thee all worldlie conuersation, thou shal•• finde the most cōfortable company of God hym selfe. Loue solitarines, and thou shal•• preserue the grace which thou hast alrea∣die receyued, and because thou hast not forsaken thyne accustomed conuersation, thou hast lost the spirite, by the which thou begannest first to serue God.

Silence and solitarines, be the two walles of deuotion. If thou wilt keepe the deuotion which thou hast once cōceyued, thou must delight to be alone, and to leade a solitarie lyfe. God wolde that our hartes sholde be withdrawen from all worldlie tumultes and company.

God commaunded Abraham to dryue out of his house Agar, and her sonne,* 1.643 which were causers of his carefulnes, to the intent, he might without all disturbāce of other company, enioye the full frui∣tion of spirite, which was represented by Isaack his heire, & the childe of promyse. The woman mentioned in the gospell,* 1.644 which was vexed with so many greeuous infirmities, came secretly, and touched the vesture of our Lorde, and straight wayes shee was cured of them all. Let euerie Christian soule, that is wounded & weake, drawe neare secretlie vnto her spouse Ie∣sus Christ, for in hym shall it fynde per∣fect saluation, and verie true consolation: Thou shalt sooner be cured, yf thou doest lifte vp secretlie thyne harte to God al∣mightie in a corner, then yf thou goest vp and downe all day in the market place, and in the pallaces of kinges and princes.

The sweetenes of prayer, and the pleasure of a solitaire lyfe, can hardelie be expressed with tongue.

Thinke not that thou arte alone, for thou mayest say as the Prophet Elizeus saide,* 1.645 that he being alone had yet a greater

companye with hym, then all the greate huge army of the Sirians. And further thinke that thou hast more with thee, then all the world is beside, and that thou arte neuer better accompanyed, then when thou arte alone. The company of Iesus Christ, and all his holye Angells, is no small company, and their conuersation is alwayes pleasant and comfortable.

Reade the lyues of the holie fathers, the heremites, and of the perfect religious men, and thou shalt finde how much the loue of the wildernes and desert did shine in them.* 1.646 Thinke not thou to gather figge•• of thornes, neyther doe thou beleeue, that liuing amongest the honors and vanities of this lyfe, thou canst gather the fruy•••• and comforte of the spirite. VVhen thou makest thy prayer, enter into thy secre•• chamber, sayth our Lord, & if thou finde•••• then any sweetenes of the spirite, thou canst not deny, but that thou hast be•••• holpen therein, by thy solitarie being•• alone, whereby thou mayest preceyue▪ howe necessarie solitarines is, to furthe•• prayer withall. Thou shalt not serue Go•• so much at thyne owne will, as in plac•••• that be solitarie, and farre from all com∣pany.

It is the nature of all them that lou•• to delight in solitarines. And if thou e••••tierlie loue thy creator, thy delight will•• but small to be in the companie, of othe•• creatures, and all worldlie companie, wi••••

be to thee vnpleasant, if the sweete loue of Iesus Christ doe rest in thyne harte. Vnto a spirituall mynde much company is al∣wayes noysome, when thou arte alone thou doest often in thy prayer, with some one word or other vterred aloude, stirre vp thy soule, as if it were waked out of sleepe which thou canst not doe, but when thou arte without companye, whereby thou mayest iudge how necessarie it is for thee to be solitarie.

Our Sauiour did seperate him selfe from his disciples,* 1.647 when he went to praye to his Father in the garden, and at many other tymes the Euangelistes doe tell how he went alone for to pray: the conuersa∣tion of many is noysome, and therefore must thou flie from the tumulte and sturre of much people.

VVhen Adam was alone in Paradise he was gratefull to God,* 1.648 and to all his An∣gels, and fearefull to the deuill: but after ••hat he was accompanied, he loste many a ••enefite, whereof company ministred the ••ccasion. The prophete Dauid sayeth:* 1.649 I ••eperated my selfe by flying away, and I ••emayned in the wildernes.

Elias being alone was fedde with bread ••rom heauen,* 1.650 and being amongest a greate ••ompany he colde scarse get whereof to ••ate. VVhen man is alone he fyndeth ••eauenly consolation, but in the compa∣••y of men he looseth the bread of heauen.* 1.651 ••he Children of Israell did neuer eate

Manna, vntill that they were passed th•• redde sea,* 1.652 which be the perturbations o•• this present worlde.

And if thou couetest much the com∣pany of men, thou mayest happely thereby loose God: make not thou so litle accomp•• of God, as to loose him for so small a com∣moditie, as the company of this world•• doth yelde thee.

SILENCE IS A GREAT•• keeper and maynteyner of deuotion •• religion, and therefore, they that ob••serue it not, but are full of vvordes, d•• make avvay for the deuill to h•••• them, and can by no meanes be perfec•• religious men. CHAP. 20.

SILENCE is the best keep•••• of iustice sayth Esay.* 1.653 He th•••• is not a louer of silence a•••• solitarines shall neuer be 〈◊〉〈◊〉 perfect religious man.

* 1.654Saint Iames sayth, th•••• whosoeuer thinketh to be a religious ma•••• and refraineth not his tongue, his relig•••••• will be to hym but vayne, and of no effe•••• for whatsoeuer is gotten by prayer, is 〈◊〉〈◊〉

agayne by babblinge and much speakinge.

Silence is the best keeper and mayn∣teyner of deuotion: doe not maruayle if thou doest finde thy selfe often tymes, colde in thy deuotions, if thou doest vse to spend much tyme in superfluous talke and idell wordes. Thou must learne to holde thy peace, if thou wilt looke to profit, for why did God almightie bestow on thee but one tongue & two handes, but because thou sholdest speake little, and doe much.

God hath ordeyned for thy tongue, two dores to kepe it in with, the one is of flesh which be thy lippes, the other is of harder substance & more stronge, as bone, which be thy teeth, to the intent that being so kept, it sholde neuer speake vpon any superfluous cause, but onlie when neces∣sitie inforceth and gyueth occasion.

If thou be a busie talker, and full of wordes, what els art thou, but a citie with∣out a wall, a house wiihout a dore, a shippe without a stearne, a vessel without a couer, and a horse without a bridle? VVhat hast thou gotten, or what canst thou keepe, if thy tongue be alwayes looselie walkinge? And if that parte be no better garded, the deuils who are thy mortall enemyes will easelie enter into thee, and robbe away from thee all the good that thou hast got∣ten together. Thy death and thy lyfe, doe both stand in the handes of thy tongue.* 1.655

Holie religious men, haue alwayes

highlie esteemed silence, and haue taken great paines to mainteine it in them, as the vearie key of religion, lest they sholde haue lost with much talkinge, that which they had bene longe aboute in gettinge.

Esay sayth silence and hope shalbe your fortresse:* 1.656 silence gyueth a great grace vnto all maner of vertues: Zacharias after his longe silence, receyued at gods hande S. Iohn, which signifieth grace. If thou doest holde thy peace and keepe silence, thou shalt the sooner receyue the grace of God.

As the pot that is couered will sooner be hoat, & cause the liquor that is in it the sooner to boyle, thē that which is vncoue∣red, by reason of keepinge in the vapors, so if thou doest keepe thy mouth shut vp close by silence, thou shalt the sooner wa•• warme and feruent in deuotion and gods seruice. If thou wilt not learne to holde thy peace, thou shalt neuer learne how to speake.

Of the good man the scripture sayth thus:* 1.657 he wilbe solitarie and silent, and will haue regarde vnto hym selfe. He that hol∣deth his peace goeth alone, & bethinketh hym of his owne estate, and maketh his contemplation of heauenlie thinges, and despiseth the thinges of the earth. He that keepeth silence, with more ease doth lift•• vp his harte vnto God.

* 1.658Saint Iames sayth let euery man be slow to speake, and readie to heare. They falle

quickelie from the state of perfection, that breake silence, and vse many wordes.

Euen as when you shut a conduytes mouth, where water passeth, the water will strayght wayes mounte vp on highe, so yf thou shuttest fast within thee the good spi∣rite of deuotiō by silence, thy prayers shall the sooner ascend vp on highe vnto God, and thou shalt the better feele within thee, what sweet taste, thy deuowte prayers doe bringe vnto thee, and by as many idle wordes as thou spendest, thou doest as it were by so many smal water streames sende forth agayne the deuotion which thou before receyuedst. And so many dores doest thou leaue open to thyne enemy, that gyueth good watch vpon thee, as thou vsest to speake lighte wordes and vayne.

It is written:* 1.659 He is lyke vnto a citie that is vnwalled, that can not refrayne his spirite by keeping silence. The citie of our soule muste needes suffer many mortall woundes, when it is not defended by the walles of silence.

Nabuzardam brake downe & destroyed the walles of Hierusalem,* 1.660 robbed the tem∣ple, and caried the people captiue to Ba∣bilon: which the deuill attempteth to doe by thee, as often as he seeketh to make thee breake thy silence, that so he may robbe thee, and make spoyle of the temple of thy conscience, and bring thy soule pri∣soner into the confusion of Babilō, which

is hell it selfe: Set then good watch abou•• thy walles, lest thou be robbed & spoyled by thyne enemies.

THE GOOD SERVANTES OF Iesus Christ ought to flie idell talk•• vvhich breedeth much daunger an•• detriment to the spirituall lyfe, and gyue them selues to the contynual•• exercise of godlines and pietie. CHAP. 21.

OF euerie idell worde shal•• thou gyue a reckeninge i•• the day of iudgement:* 1.661 sait•• our Lord. Our harte is lik•• vnto a peece of wax, tha•• with colde groweth to 〈◊〉〈◊〉 hard, and by heate, waxeth softe and tende•• agayne, and when it is once softe, it recey∣ueth the printe of the kinges owne Image▪ Thou must stop thyne eares, from hearin•• vaine and idell wordes, for they coole an•• harden thyne harte. And if thou doest 〈◊〉〈◊〉 keepe thy selfe well from hearinge the•• thou shalt not profit much in the seruic•• of God.

* 1.662Holie and spirituall wordes inflam•• the harte accordinge vnto the sayinge 〈◊〉〈◊〉

the prophet. Thy worde O Lord is fierie. In the day of Christes resurrectiō, the two disciples that went trauaylinge by the way toward Emaus, talkinge with our Sauiour, had their hartes inflamed within them, as ••hey did after tell one vnto an other of ••hem sayinge:* 1.663 Did not our hartes burne within vs, whylest he talked with vs vpon ••he way, and opened the scripture vnto vs? Thyne harte wil be well disposed within ••hee to receyue the printe of the image of ••he eternall King, if thou wilte warme it well, and soften it with the heate of Godes owne worde.

VVith greate diligence ought the ser∣uante of God to beware of id••e wordes, and to reprehend them in others that vse ••hem. And if thou hast no care of that, it is ••ut in vaine for thee to accompt thy selfe amonge the perfect sorte. And in vayne ••oest thou labor and take payne to profit ••n gods seruice, if thou doest not bridell well thy tongue, & order well thy wordes.

The Apostell sayth,* 1.664 the seruantes of God, must not be wrangelers and conten∣••ious persons, nor troublesome one to ••n other by many wordes. Amongest men ••hat haue had ciuill bringinge vp, it hath ••ene taken alwayes for a foule & a shame∣••ull thinge, to vse dishonest and ribaulde ••peeches althoughe they be spoken but in ••est. Howe much more oughte they then to ••e auoyded, amōgest the seruātes of God. ••e circūspect in all thy wordes. Let them

be well weighed and considered, before thou vtter them, as it is meete for such a courtier to be▪ that is broughte vp in the courte of Iesus Christ, wherein thou liuest▪ much euill groweth of noughtie wordes.

The Apostle sayth to the Corinthians, euill wordes corrupt good manners. From euill speeches men growe quickelie to euill liuinge.* 1.665 Many temperate men, and men of good lyfe, by gyuing them selues first vnto idell talkinge, haue fallen after by little and little, in euill doinge.

As the shippe goeth, according as the wynde doth blowe, so our soule sayling•• forwarde, with the prosperous wynde o•• good speech, shall happelie come vnto th•• port of heauen. And contrariewyse, if dis∣solute and wanton wordes shalbe blowe•• into the sayles of thyne eares, they wi•••• carry thy soule with a contrarie wynd•• into the large sea of the bottomles pit 〈◊〉〈◊〉 hell.

* 1.666Ecclesiasticus sayth, let all thy practi•••• be to talke of the commaundementes o•• God. Good wordes inflame the hart, stir•••• vp thy will, edifie thy neighbour, & aug••••ment the loue of God in thee, and idle a•••• vayne wordes make a man vnstedfa•••• quench the feruor of the spirite, ma•••• deuotion colde, and doe scandalize a•••• offend the hearers.

Mettall is knowen by the sounde•• golde haue but an hollow sounde, it is li•••• to be no perfect golde, but rather so••••

••opper or brasse: and by the sounde of the wordes, is the soule knowen. If the wordes ••e clamorous, vayne, and dissolute, they be ••opper and no golde, but if they be graue ••nd wyse, then doe they shew them selues ••o be perfect golde.

An emptie vessell maketh a greate and ••lowde sounde, and if thou ringest lowde 〈◊〉〈◊〉 is a sounde thou arte but emptie. But if ••••ou be graue & prudent in thy speeches, ••••en shalt thou be knowen to be firme and ••f good substance.

The scripture sayeth,* 1.667 that Iudas ••achabeus did arme his men with good ••ordes, & ouercame with them the migh∣••••e armie of Nicanor. Good wordes be a ••••••onge defence, and ydle & lewde wordes 〈◊〉〈◊〉 vearie hurtefull and preiudicial.

If the clocke haue his wheeles dis∣••••mpered within, the bell without will ••unde false, but if they goe true and iust ••••thin, then will the bell without, strike ••••elie the iust houre of the daye: By thy ••••sordinate wordes, thy disordered con∣••••••ence appeareth, and is made manifest to ••••e worlde. By thy wordes, thou arte con∣••••mned and blamed.

The mayde seruante that kept the ••••re sayde to S. Peter.* 1.668 Thou arte one of ••••••ile to, thy speech bewrayeth thee: thou ••••uest clere testimony of thy selfe to be ••••••ht, (to all them that heare thee,) whē thy ••••rdes are of no substance that thou ••••akest, thy tongue sheweth who thou

arte. There is no straunger borne in a•••• contrey, but that his tongue will tell 〈◊〉〈◊〉 what nation he is. It wilbe but slenderl•••• beleued that thou arte vertuous, althoug•• that thou affirmest it neuer so much t•••• selfe, If thy wordes and talke doe sound•• of dissolutenes and vanitie.

He that hath an ague, shalbe knowe•• by his furred tongue, if the ague do•• breake away, it will appeare by the bre•••• kinge out of thy lyppes: In lyke man•••••• will thy wordes shew thee what thou ar•••• Haue thou therefore greate care of the•• and beware what thou sayest, because th•• wordes be harde, when thy harte is n•••• seene. By thy wordes thou arte iustified, by thy wordes thou arte condemned,

Be circumspect in all that thou sp••••••kest, for after they be once spoken, 〈◊〉〈◊〉 can not be called backe agayne.

Consider well before hande what th•••• sayest, and then shalt thou not be confou••••ded and ashamed after. Neuer be th•••• driuen, to say that thou thoughtest not 〈◊〉〈◊〉 it, for it is not for a wyse man to say or 〈◊〉〈◊〉 doe any thinge that he thought not of b••••fore.

And to shew thee breefelie how n••••cessarie it is for thee to looke well to 〈◊〉〈◊〉 wordes, this may suffice, that our Lorde the last day will haue thee to render a straite accompte of all thyne idle wordes.

••NE OF THE GREATEST mischeefes that reignes amongest men, is murmuring, the vvhich spareth no man, neyther good nor bad, neyther those that are liuinge, nor those that are deade, and to them that doe vse it, it is the cause of most harme of all, vvhich is the losse of heauen. CHAP. 22.

Murmure not as manye of the Iewes did murmure,* 1.669 which caused their death by the by∣ting of serpentes: as the Apo∣stle sayeth. The tongue of the murmurers is worse then hel, 〈◊〉〈◊〉 hell is hurtefull onely to those which 〈◊〉〈◊〉 nought, but the tongue of the murmu∣••••r hurteth both good and bad: and moste 〈◊〉〈◊〉 all it is hurtefull to them that be good ••••d vertuous.

He that snuffeth the candle with his ••••re fingers, defileth his fingers, but the ••••ndle burneth the brighter thereby: and 〈◊〉〈◊〉 he which defameth the vertuous and ••••st man, defileth his owne soule, and hur∣••••th his conscience, but he gyueth occasi∣•••• to the good man thereby of greater ••••••rite. The Pharisey that murmured a∣gaynst

Marie Magdalen was greatly rebu∣ked therefore of Christ him selfe,* 1.670 an•• contrarywise she was highly commende•• by him.

Murmurers doe alwayes much mo•••• harme vnto them selues, then vnto thos•• that they murmure agaynst: they kill thei•• owne soules, and doe good to other mens. God neuer gaue Moyses a greater prayse,* 1.671 then at that tyme that Aron and Marie hi•• sister did murmure agaynst him: they wen•• stricken with leprosie, and Moyses was se•••• forth with prayse.

The murmurer neuer careth agayn•••• whom he murmureth, but howe he may finde matter whereon to murmure, for 〈◊〉〈◊〉 can alwayes make matter enoughe of hi•• selfe.

* 1.672One of the greatest plagues of Egipt•• was the frogges, and one of the great•••• mischeefes of the worlde is the murmu••rers: they sit lyke frogges all day in th•• myre and vncleanes of their owne sinn•••• and wickednes, and neuer saye worde 〈◊〉〈◊〉 any mans vertue, nor speake any thing•• of their neighbours good deedes, but 〈◊〉〈◊〉 the night when it waxeth darke, they mak•• a loude and an euill noyse, and doe pub••lish (all that they can) their neibours fault•• and defectes.

* 1.673A good man is better then much ri••ches. He that taketh a mans tempor•••••• goodes from him, onely bereueth him 〈◊〉〈◊〉 some welth, but the murmurer taketh from

••im his good name, which is farre more ••orth: and he that doth murmure agaynst ••••y man, doth more harme vnto him, then ••hen he doth persecute him by stronge ••••nde, by so much as the goodes of the ••••ule, be better then the temporall goodes ••f our body, the handes doe onely hurte ••••e body, but the tongue doth hurte vnto ••••e soule: the handes can doe no hurte to ••••em that be farre of, but the tongue spa∣••••th no man, neyther farre nor nigh: the ••••ndes doe alwayes spare those that be ••••ade, but an euill tongue spareth not e∣••••n those that lye buried in their graues.

This vyce is verie dangerous, be∣••••use it is without remedye: All other ••••rmes done vnto man easely receyue sa∣••••••faction, sauing the harme that is recey∣••••d by infamie: that which is taken away 〈◊〉〈◊〉 thefte from any man, may soone be re∣••••red hym agayne, but not so of a mans ••••od name impayred by an euill tongue, 〈◊〉〈◊〉 althoughe that the defamer doe vnsay ••••t agayne, which he did sclaunderouslie ••••porte before, yet is the nature of man so ••••ch the more inclined to heare euill thē ••••od, that the first euill conceyued opi∣••••••, will not be so rooted out of the minde, 〈◊〉〈◊〉 that there will some what thereof re∣••••yne behynde still. All euill is so highlie ••eleued, that what good soeuer is after ••••ported of him that was before defamed, ••••l scarse euer get any sufficient credite.

The prophete sayeth:* 1.674 Their tongues

were sharpe as any adders, and the poyso•• of serpentes was vnder their lippes. The•• eate of the earth as serpentes doe, for the•• doe alwayes mayntayne their poyson 〈◊〉〈◊〉 the very basest and vilest thinges that the•• can espye in their neyghbours.

* 1.675The stone that fell from the hill, which Daniell speaketh of, strake the image o•• kinge Nabucodonozer in the feete, whic•• were made of claye, it neuer lighted o•• the heade which was made of golde, no•• the armes which were of siluer, but on th•• feete which were made of earth, where••unto the murmurer may be well resem••bled, for he neuer findeth matter to talk•• of, but of his neighbours defectes, and n••∣uer will speake worde of any vertue, o•• good gifte that is in any of them.

* 1.676The prophet Dauid asked this ques∣tion, saying: VVhat man is he that wold•• haue lyfe, and desireth to see good daye••▪ And because that all men desired it, th•• prophete sayeth immediatly in the ne•••• verse folowing: Keepe thy tongue fro•• speaking euill, and let not thy mouth vt•••••• any falsehoode.

God made not thy tongue of bone▪ nor of any orher harde substance, but 〈◊〉〈◊〉 tender flesh, because thy wordes sholde b•• tender and sweete, and not roughe no•• sharpe.

God did so sharpely correcte the mur∣murers,* 1.677 that he sayed vnto Moyses: No•••• of you that haue murmured agaynst me i••

••••e des••rt, shall euer enter into the lande ••f promyse. And so of sixe hundreth thou∣••••nd of them which came out of Egypte, ••••eir entred into the lande of promise, but ••nlie two persons: But into our lande of ••romyse which is heauen, there shall not ••he murmurer enter at all.

••VHERE THERE IS MVCH curiositie vsed of inquiring after other mens doinges, there vvill neuer be good rest nor quietnes, and of curiositie doth murmuringe grovve, and despisinge of our neighbour, and the curious person is of all men euer misliked. CHAP. 23.

MY vertue had forsaken me, and the light of myne eyes is not with me, sayth Dauid.* 1.678 He sayth not here, that he had lost his eye sighte, but that the light of ••••s eyes was not with hym, for that he had 〈◊〉〈◊〉 them abrode farre of to see what other ••••en did. If thou hast any desire to profit in ••••e seruice of God, thou must take greate ••eede, that thou makest not two earnest ••••quirie after other mens doinges.

And if thou desirest to lyue quietlie

and contentedlie, be not two curious 〈◊〉〈◊〉 inquisitor after the lyues and deedes 〈◊〉〈◊〉 others. Thou shalt neuer haue peace 〈◊〉〈◊〉 mynde, nor tranquilitie of harte, if the•••• doest gyue thy selfe to beholde and 〈◊〉〈◊〉 marke the lyues of thy neighbours. And 〈◊〉〈◊〉 thou lookest not well to the auoydinge 〈◊〉〈◊〉 this faulte, thou wilt be euill thought 〈◊〉〈◊〉 of all men. Therefore as sone as the Pro••phet had saide, that the light of his ey•••• was not with him, he saide by and by after in the same Psalme: My frendes and 〈◊〉〈◊〉 neighbours did seperate them selues fa•••• of from mee. And that for verie grea•• cause, and of good reason, for he that me••••••leth, and is busie in other mens matters, 〈◊〉〈◊〉 euill thought of, and hated of all folk•••• And his vearie frendes and kinsfolke w•••• vtterlie forsake hym. Of this fault 〈◊〉〈◊〉 murmuringe growe, hereof cometh prid•• for he despiseth others, and knoweth 〈◊〉〈◊〉 hym selfe.

The riuer that ouerfloweth his acc••••stomed boundes, doth wash the banc•••• that it beateth against, whereby the ba••c•••• be made more cleane, and the water th•••• washed them is made more foule & filthi•• And euen so is it by thee, when thou go•• beyond thyne owne boundes, in meddli•••• with other mens matters wherewith the•• haste nothing to doe, thou doest de•••• thine owne consciene, and gyuest th•••• occasion thereby of amendmente, in 〈◊〉〈◊〉 much as they grow more wary and aduise

••y thy wordes: they doe gayne by thy ad∣••ertisments, and doe merite by patiente ••••ffring of thy iniuries, where thou with 〈◊〉〈◊〉 troubled streame of a polluted consci∣••nce, runnest on still in thy furious course.

It is a greate error in any man to in∣••••rmeddle him selfe with those thinges ••hat appertayne not vnto him: Arte thou ••ither Iudge or magistrate, that the charge ••••ereof belongeth vnto thee? we must all ••••ake our reckening to God almightie of ••ur owne workes, but not of other mens. ••here is no marchante but will leaue his ••••ade, if he perceyue that he be a looser ••••ereby: and thou canst no way apply thy ••••lfe to any trade, that thou shalte eyther ••••yne lesse, or loose more, then by med∣••••••ng with the lyues and delinges of other ••••••en, which be not of thy charge: leaue of ••••d forsake so euill and so vnprofitable a ••••ade as soone as thou canst.

Happely thou haste neede of so litle ••••me to be bestowed vpon thy selfe, that ••••ou hast enough in store to bestowe on ••••her men: hast thou so litle to doe, as ••••at thou canst marke and consider what ••••her men doe? In this shorte course of ••••y lyfe, and in so greate an accompte 〈◊〉〈◊〉 thou hast to make, it is halfe a maruaile, ••••ow thou canst finde time to busy thy selfe ••••oute the lyues and doinges of other ••en.

He that neyther careth for his owne ••••ule, nor taketh regard of his conscience,

may well be at leysure to attend what other men doe. And in deede there are lightlie none that more looketh into other mens lyues, then they that make small accompte of their owne, & there is none that wil be more seuere in the examyninge of other mens doinges, then they that be most li∣centious in their owne.

There is none so much offended at small faultes of other men, as they that commit greate faultes of their owne. And finallie no man iudgeth so euill of his neighbours, as he that liueth most looseli•• hym selfe.

* 1.679The wise man saieth, He is in misera∣ble estate, that goeth from house to house. VVhen the maister keepeth at home in hi•• owne house, all that be in the house do•••• their dueties there, but when he is go•••• from home, they doe what they will, and take their pleasure. VVhen reason keepeth the house, and entreth into her owne con∣science, then be all the thoughtes set 〈◊〉〈◊〉 good order, all the senses and affections be placed as they ought to be, but if that she•••• goe forth of the dores, & goeth wandring abrode from house to house prying what others doe abrode, that while, be all the thoughtes of the mynd idelly occupied, 〈◊〉〈◊〉 no good done at all.

* 1.680Esau went abrode in the fieldes and Iacob still bode at home in the house, fo•• it is the propertie of all good folkes 〈◊〉〈◊〉 keepe at home in their owne consciences

but the ydle loyterer still wandreth abrode, perusing what other doe. Be thou no examyner of other mens lyues, neither doe thou as the poore needie taylor doth, that maketh a garment for an other man, and goeth hym selfe naked. And if thy neighbour be nought, he must gyue accōpt thereof vnto God.

Thou shalt finde for thy selfe enough to doe, if thou wilt enter into thy selfe, consider well thyne owne lyfe. But thou doest busie thy selfe to much aboute many thinges as Martha did,* 1.681 and because thou medlest with many, thou arte much trou∣bled. But one, is necessarie for thee, this one is God hym selfe, deale thou with hym onlie, and meddle not with to many matters, if thou doest entend to leade a quiet and a contented lyfe.

If thou wilt taste of the inward cōfort of the spirite, thou must mislike with these outward & externall busines of the world: And thou must first despise these worldly offices and dignities, which worldlie men doe seeke after, if thou wilt feele howe sweete and comfortable the conuersation of Iesus Christ is.

There needes no witnesses to proue against the, that thou bearest no loue vnto God, if thou doest occupie thy selfe about superfluous cares, and arte a busie exami∣ner of thy neighbours lyues, be readie to helpe them, in all that they haue neede of, and to succour them as thou arte able, and

neuer meddle further with thē, nor seeke to knowe more of them. Loue them all and eschew all further busie doinges with them, and then will God loue thee, and all men will esteeme of thee, and so shalt thou lyue in good quietnes and contentement here in the worlde.

THOV MVST NOT BE A rash and a rigorous iudge of thy neighbours deedes, but patientlie beare vvith them, and take them all to the best, & if any amongest them be levvd, yet despise thou hym not, cast hym not of, for thou knovvest not vvhat shall be the end of hym. CHAP. 24.

* 1.682LET euerie man beare one anothers burthen, sayth the Apostle. And thou mayest well beare with thy neigh∣bour a fewe thinges, when God beareth with thee so many. Be not thou a cause of offence vnto thy neighbour, nor doe not thou lightlie reprehend hym for euerie small offence: thou hast enough to do for thy selfe, with∣out intermedlinge much with thy neigh∣••ours

matters.

If thou findest not all folkes confor∣mable to thy minde in all pointes, yet must ••ot thou be troublesome or greeuous to ••hem in reprehending them, and findinge fault with them. For albeit that thou arte good and vertuous of thy selfe, yet may an other be as good and as vertuous as thou ••rte, and yet not in all pointes be like vnto ••hee. If thou doest perceyue any imper∣fections in thy neighbours, yet oughtest ••hou to thinke that vnder them be many good vertues hidden, which thou knowest not of, for thou arte not a God that kno∣weth all thinges. And many good woorkes doe men vnknowen to thee. Condemne not thy neighbour, neyther be thou angrie with hym, but calle to thyne owne memo∣rie, thyne owne weakenes, and thyne owne sinnes, & euer interprete thy neighbours deedes vnto the best. And when thou canst not excuse the deede it selfe, yet inter∣pret fauorably of the intētiō of the deede, which perhappes may be good, or els if any fault were committed, it was of igno∣rāce. And whē no reasō will allowe thee to gyue any excuse, neyther of the deede, nor of the intēt therof, but that thy neighbour did trespasse in the doing it, yet oughtest ••hou to thinke, that he was vehementlie tempted to the doinge of it, and that if thy selfe had bene assaulted with so greate temptation, thou sholdest haue done much woorse. And gyue thankes vnto God that

thou escapedst the like temptation, and with tender compassion, make thine ear∣nest prayer vnto God for thy neighbou•• that fell.

* 1.683The Apostle sayeth: Let him that stan∣deth take heede that he fall not. If th•••• wilte be rigorous, and a rashe iudge of o∣ther mens faultes, God will suffer thee 〈◊〉〈◊〉 fall into the same faultes that thou co••∣demnest thy poore brother for, and hap∣pely into some greater faulte to, for the taming and subduing of thy pryde.

* 1.684S. Peter thinking him selfe to ha•••• a better courage then any of his felowe•• had, shortly after had a fowle fall. Thank•• God that he hath vpholden thee with hi•• owne hande: true perfecte holines neue•• falleth into disdayne, but into compassion▪

The good and iust man, hath compassi••on vpon the sinner, and knoweth that h•• may erre as well as the other did. If thou be learned or wise, or haue any other go•••• gift or grace, that others doe want, doe n•••• thou take any pryde thereof, neyther des∣pise thou others that haue them not, b•••• rather reprehend and finde faulte with th•• selfe, that hauing receyued more at God•• handes then others haue, yet thou serue•• him and obeyest him lesse then they doe▪ If the fauors and the commodities, and a•••• those good inspirations which God hat•• gyuen vnto thee, to make thee for to ser•••• him, had bene gyuen by him vnto th•• theeues and murderers that goe wande••ringe

aboute the worlde, they wolde ney∣ther haue robbed nor haue murthered, but wold happely haue serued God much better then thou doest serue him: and be∣cause that God hath bene good vnto thee, thou must not be euill vnto an other: haue alwayes an humble opinion of thy selfe, and thou shalte receyue greater fauor and more aboundant grace at Gods hande.

If thy brother doe offende thee, thou must receyue him agayne with mer∣cie and with charity, according to the say∣ing of the Apostle:* 1.685 Brethren if any of you shall be taken in any offence, you that be spirituall instruct you him amongest you, by the spirite of meekenes, considering that any of you may also be tempted.

Consider thy selfe sayeth S. Paule, for if thou woldest consider thy selfe, and haue respecte vnto thy owne faultes, thou woldest neuer be proude, nor reprehend thy neyghbour with any greate indigna∣tion. And when thou hast cause to chasten any that is vnder thee, looke that thou doest it with pietie. VVhen thou offendest? woldest thou that God sholde straighte wayes send thee downe into hell? And if thou wilt that God shall deale mercifullie with thee, then must thou deale merci∣fullie also with thy neighbours. And he that will chastise other mens offences with rigor and seueritie shall neuer deserue to haue his owne offences pardoned at gods hand.

And if a man be neuer so bade, yet oughtest thou not cleane to cast hym of, because thou knowest not, what the end of that man may be, for he that is bad 〈◊〉〈◊〉 day, may to morow amend and be better. VVho wold haue thought, that the theefe that spent all his lyfe tyme in robbinge and stealing,* 1.686 sholde haue made so good an end, as that he sholde haue bene brought by our Sauiour hym selfe into perpetuall glorie? If any man had slayne hym, one yeare before, he had bereued hym of that happye ende of his. Howe many greate sinners haue there bene in the worlde, that haue bene afterward blessed Saintes.

No man ought to be vtterlie cast away, thoughe he be neuer so greate a sinner, for because he may be a Sainte at the last.* 1.687 The hand of God is not shortened, thou must not gyue any boūdes or limits vnto his graces, nor measure his mercies. Those happelie that thou seest nowe to haue committed greate crimes, God may choose to make his predestinates & elects of: VVhat shall become of men in tyme to come, that canst not thou knowe: that which thou knowest, is that thou arte thy selfe a sinner, and that thou arte worthie to be despised of all men, and to be condem∣ned to hell. If thy neighbour doe offend, take thou heede,* 1.688 sayth the Apostle for wee be all members one of another.

It is conformable to the lawe of na∣ture, and to all common reason, that one

member shold helpe and succour another. Despise not thyne owne flesh, suffer with patience thy brothers offences and neuer be thou scandalized or offended thereat, but contynue in thy good exercyses of prayer and contemplation, whatsoeuer or how much soeuer thou seest amisse in other men. For the sorowe and the passion that thou doest often receyue by these occa∣sions, doth coole thy soule, and taketh away the feruēcie of thy spirite, and much harme doth the greefe that groweth of these exterior thinges, vnto the seruante of God.

Excepte thou doest discharge thy mynde of these vayne cares, and keepe it from wandringe abrode, thou shalt not much profit. But enter within thy selfe and haue alwayes in thy memory that thou arte a sinner, and stand in feare and suspi∣cion of thy selfe, for thou knowest not whether thou arte acceptable vnto God or no, neyther if thou wert, how long thou shalte contynue in the good course that thou hast begonne.

AS SOONE AS ANY VVIC∣ked thoughtes doe approche vnto thy mynde, they must straight vvayes be driuen avvay and extynguished, for thoughe they be neuer so small at the first, yet if they doe contynue, they vvill grovve greater, and vvax stronger, vvhereby they vvill be able to dravve thee into distruction. CHAP. 25.

* 1.689VVOE be vnto you tha•• thinke vpon thinges vn∣profitable,* 1.690 sayth God. Thy thoughts must not be idle, nor occupied aboute any euill thinge, for euen of th•• verie thoughtes shalt thou be asked a rec∣keninge in the latter day. If men shold bu•• beholde the vanitie of thy cogitations, i•• what credite doest thou thinke that they wolde haue thee? And yet thou knowe••••▪ that at the day of iudgemente the secrete•• of all hartes shal be laied open.

It will be a wonderfull confusion an•• shame vnto thee, when all thy secre•• thoughtes shall be made manifest vnto th•• whole worlde, whereof thou arte no••

ashamed to let thy cheefest and moste se∣crete frendes to know any thing. If thou doest let euill thoughts harbour any while within thee, thou canst not escape, but that thou shalte thereby fall into the daunger of death.

Of thoughtes first come wordes, and after of wordes folow deedes: Such corne as thou puttest into the mill, such meale shalt thou haue thence agayne: thyne ima∣gination goeth alwayes aboute lyke the wheele of a mill, and if thou doest put in∣to it good thoughtes, it will yelde thee meale agayne of good workes: but if thou doest put into it euill thoughtes, confor∣mable vnto them shall thy workes be also: Of barley corne will neuer good meale come, neyther of idle thoughtes will euer come good deedes.

He that tarieth longe in anye euill thoughte, putteth him selfe into daunger of consenting vnto it. The psalme sayeth: Happie is he that taketh the litle children,* 1.691 and throweth them agaynst the stone. And before that thy thoughtes doe growe to a∣ny greatnes, beate them against that rocke, which S. Paule speaketh of. The rocke (sayeth he) is Christ.* 1.692 And if they be agree∣able vnto his lawe, let them grow and in∣crease, but if they be not, doe them away betyme, according to his commaunde∣ment. Kill thyne enemy when he is but yong and litle, for if thou lettest him grow vntil he be greate, he will goe neare to kill

thee.

It is a wyse mans parte to stand in some feare of his enemy, although he be yet but litle: Thy thoughtes be lyke vnto the roote of a tree, if it be greene it is good, and will cause the tree to bring forth fruite, but if it be drye and withered, it will bring forth no fruite at all. If the thought be good, it ministreth good matter vnto the will to take holde of, which being mayntayned and holpen forward with the intelligence, doth bring forth good desires, from which good workes doe proceede.

In euill thoughtes thou must not a∣byde, for of this did God by the mouth of Ieremy the prophete complayne sayinge. Howe longe will this people contynue in their euill thoughtes?* 1.693 God doth not here finde faulte with them for that they had euill thoughtes, but because they perseue∣red and continued in them.

VVhen the gentiles remained amongst the people of Israell, God did cleane for∣sake his people, & wolde not once vouch∣safe to speake vnto them: and so shalt thou be also forsaken of him, if thou wilte let euill thoughtes take vp their dwellinge with thee, God is with thee, when euill thoughtes be away from thee, but when they come once in place, he departeth quyte away from thy soule. Thou must shut the dore of thy consent agaynst them, that they may haue no restinge place with thee.

It was lawfull for the Iewes, to let the gentiles passe through their countrey, for thereof wolde no harme come vnto them, if they passed by lyke straungers: but the fault is onely in sufferinge them to tarrie and abide there. Let them passe by hardlie, but in no wyse gyue them tyme to harbour with thee. VVhē a little sparke of an euill thought, doth catch hold in thy mynde thou must not blow on it, to kyn∣dell it withall, left it growe vnto a fire, that may after burne thy soule euerlastinglie in hell.

The silke wormes be at the first cer∣tayne little graynes, like vnto Mustard seede, and by the caryinge of them aboute in wemens boosoms, they gather an heate, by which heate, they get lyfe. And so doe those little graynes, come at last to be woormes. Beware that thou doest not like∣wyse sow certeine seedes of sensualitie in thy corrupted imagination, which by the heate that they doe take within thy brest, the woorme may get lyfe, and after byte and gnawe thy conscience. That woorme is it of which the Prophet Esay speaketh saying, their woorme shall neuer die.* 1.694

Nourish not thyne euill thoughtes with the heate of worldlie loue, nor let not thy consent yeld vnto them, lest thou be deceyued, and so perish euerlastinglie.

IDLENES DOTH CAVSE in man dishonest thoughtes, & openeth the gate vnto all vice, but the good exercise of vertues, doth shut vp the vvay of temptation, that the deuill can not get in. CHAP. 26.

* 1.695MVch euill hath idlenes taugh▪ (sayth the wyse man.) Aboue all thinges flie idlenes, the verie mother of vice, and the stepmother of all vertue. It 〈◊〉〈◊〉 nothing in deede, but a vearie death, and the sepulcher of a man that i•• yet liuinge.

If God wolde, that man which wa•• created in originall iustice and indewed with so many good gyftes of perfection sholde not lyue idlelie, thou that lyue•• now so compassed aboute with so many enemyes, how much hast thou cause 〈◊〉〈◊〉 auoyde it, and to flie away from it.

God placed Adam in Paradise, to th•• end that he shold labor and woorke there▪ and yet he for all his labor and trauaille susteyned greate losse and harme, and thinkest thou to gayne by lyuing at thy•••• owne will and pleasure?* 1.696 Iob sayth that man

••s borne to trauayle, as the birde is to flie, ••nd therefore God hath gyuen thee two ••andes to worke withall, as he hath gyuen ••he bird two winges to flie withall.

He that goeth aboute to shoote at ••ny bird, will not shoote at hym when he ••ieth, but will tarrie and expect vntill he ••tand still. So the deuill will neuer seeke ••o shoote at thee, or hurte thee, when thou ••rte occupied, but wayteth the tyme vntill ••hat he may finde thee idle, that he may ••hen strike thee, with his temptations, and ••ake from thee the lyfe of thy soule.

Thou must therefore alwayes be oc∣••upied, that the deuill may neuer finde ••hee idle. The vessell that is occupied and ••ull already, can conteine no more in it: & ••he mynde that is full occupied aboute ••ood thinges, cannot admit any euill ••houghts into it. But if the deuill doe finde 〈◊〉〈◊〉 vnoccupied, he will put what mischeefe ••••e list into it.

The water which contynuallie run∣••eth, bringeth forth good fish, but the ••••andinge waters, as marrishes and lakes, ••••oe bring forth frogges, and serpentes, & ••••at fish that is in them is vnsauorie and ••aungerous to eate of: And what canst ••••ou bring forth, if thou be idle, but foule ••nd dishonest thoughtes.

Dryue away from thee all idlenes, ••or if thou fliest not away frō this plague, ••••ou canste not choose but be taken pri∣••••ner by a number of vices.

* 1.697VVhen Dauid was kept occupied with the continuall persecutions of Saule, he fell not into sinne, as he did afterwards when he was idle at home in his ow••e pallaice. And Salomon when he was occu∣pied aboute his buyldinges, offended not God, but when his woorke was all at end, and that he gaue hym selfe vnto idlenes, he committed greate offences.

* 1.698The sonnes of Dan destroyed the ci∣tie of Lachis, because the people thereof were idle and gyuen to slowthfullnes.

Idlenes is the nourisher of all carnall vyces: If thou wilte flye from idlenes▪ thou shalte soone make all sinne and vy•••• to famish in thee, for thereby thou take•••• away all the sustenance that mayntayne•••• it.* 1.699 God brought the iust man through th•• right way, and adorned him with trauayl•• sayed the wyse man. The way to heauen i•• full of trauayle and continuall occupati∣ons of holines and vertuous exercyses.

If thou didest but remember, that o•• all the tyme which thou doest loose, th•••• must render a strayte reckening to almigh••tie God, thou woldest not loose one io•••• thereof: the spirite of God doth shewe•••• selfe where it is, for it will suffer no idl••••nes to rest where it remayneth.

* 1.700Of an holy soule it is written: He di•• not eate his bread in idlenes. VVhen th•••• arte idle, thou doest loose the beste thi•••• which thou hast, which is tyme..

* 1.701Gather thy Manna together in th••

••••ue of the Sabaoth, that thou mayest rest ••hen the Sabaoth day cometh, that is to ••••y, take paynes and trauayle whilest thou ••••te in this lyfe, that thou mayest reste and ••••ke thyne ease, when that greate feaste of ••••ernall blisse cometh.

The slouthfull man will take no paines 〈◊〉〈◊〉 colde weather,* 1.702 he will therefore begge ••••en sommer cometh. If thou wilt let this ••••fe passe away in idlenes, thou shalt starue ••••r famyne, and be caste away into the fire 〈◊〉〈◊〉 hell.

The idle persons that wolde not worke ••••re reprehended in the Gospell.* 1.703 The ••••de that lyeth idle and is not manured, ••••ingeth forth thistles and thornes: and if ••••ou doest not take heede of idlenes, thou ••••st not choose but that thy harte will be ••••l of euill thoughtes. VVhylest thou ly∣••••st (sayeth the Apostle) labor to liue well.* 1.704 ••••ame not (saieth Iesus Christ) to call thee ••••to pleasures, but for to labor and take ••••yne.

Occupy the lande of thyne harte in ••••od and holy exercyses, to the intent that thou mayest doe good workes, and bringe forth the fruites of well deseruinge.

OVR LORD GOD MAKETH greater accompte of the feruor of spir•••• vvherevvith he is serued, then of l•••••• seruice slackelie and slovvlie perfour∣med, and therefore all good vvork•• ought to be done vvith feruor of spiri•••• CHAP. 27.

* 1.705SERVE our Lorde (sayeth th•• Apostle) in feruencie of th•• spirite, with all carefullne•••• and beware of slowth. Go•• wolde haue vs to be fer•••••• in all our good deedes: 〈◊〉〈◊〉 houre of feruente deuotion doth plea•••• God more, then an hundred houres spe•••• in the slowe and slacke seruing of hi•• God maketh more accompte of the ••••••••uencie of the spirite, then of the length•••• the tyme.

Thou mayest in short tyme me•••••• much, and in a long space merite ve•••• little before God. The theefe that 〈◊〉〈◊〉 hange on the crosse, serued God, but a lit•••••• space, but in that little tyme he meri•• much.

* 1.706The father which the gospell mak•• mention of representinge God hym se•••••• when he receyued agayne his prodig••

••••nne made a greate solemne feast for ioye ••••ereof, in so much that his elder sonne ••••s angrie at it, and compleyned to his ••••ther, saying that he had neuer done so ••uch for hym, hauing serued him alwayes ••••ithfully and obedientlie. The father did ••••stlie make so greate a feast at his sonnes ••••turnynge, for that after his conuersion 〈◊〉〈◊〉 serued hym with that feruent and ear∣••••st affection of hart, that in a shorte space 〈◊〉〈◊〉 merited more, then his other sonne did, ••••th all his longe colde and slowe seruice 〈◊〉〈◊〉 many yeares.

Many yonge men that are entred in∣•••• religion, will often merite more in a ••••orte space, then many olde and auncient ••••en in much longer tyme: thou must not ••eade vnto God thy long & thy aunciente ••••••uice done vnto him, as that good sonne ••••d vnto his father, who recorded vnto ••••m all that faythfull and obedient seruice ••••at he had done many yeres, for it may be, ••••at he which came to serue him but yes∣••••••day, may be more acceptable vnto him, ••••en he which had bestowed many yeares ••his seruice before: for God maketh no ••••compte of the tyme, but he esteemeth of ••••e spirite and feruor of minde.

He that serueth God but coldely, is ••••ry neere departing from him by sinne. ••••••d sayeth: I wolde thou were eyther ••••de or whote,* 1.707 but because thou arte but ••••ke warme, I must vomite thee out of my ••••uth. Of warmenes there be two kindes,

one which goeth from heate vnto cold•• which is nought, and the other which for∣saketh the colde, and draweth toward•• heate, which is good.

He that hath bene noughte, and b••••ginneth to drawe neare vnto God, ough•• not to be reprehended for his warme•••• but rather commended, because he is c••••ming towarde heate: but he that once wa•• hoate, and nowe beginneth to waxe lu•••• warme, he is very reprehensible, and 〈◊〉〈◊〉 neede of good aduyse and helpe, for 〈◊〉〈◊〉 declineth a pace toward the coldnes 〈◊〉〈◊〉 sinne. This is that luke warmenes, whi•••• God almightie reprehendeth, and that 〈◊〉〈◊〉 verie greate reason, for it is not meete th•• thou sholdest serue hym, or seeke af•••• hym, with any lukewarme loue or affecti•••• that serued and sought the out with 〈◊〉〈◊〉 greate feruencie of loue, and veheme•••• affection.

* 1.708He bad Iudas the traitor at his la•••• supper to make hast with that which 〈◊〉〈◊〉 went aboute, as he that had an earnest d••••sire to die for vs all. And thou mayest 〈◊〉〈◊〉 ashamed to serue that maister, with any 〈◊〉〈◊〉 or slow affection, that with so feruēt spiri•• wold suffer death for thy sake. It is vea•••••• conuenient, that thou sholdest vnto such maister as this is, offer all the seruice th•••• thou canst with most earnest and burning loue toward hym.

* 1.709The glorious virgin mother vnto o•••• Sauiour was vearie carefull to visite. 〈◊〉〈◊〉

••••izabeth in which acte of hers, thou arte 〈◊〉〈◊〉 consider the feruor of her tender loue ••••d affection.

God commaunded that the paschall ••••n be shold be eaten by the Iewes in hast,* 1.710 ••••cause he wold haue vs to be quicke and ••••••igent in doinge of all good deedes, and ••••at in the seruing of hym wee sholde not 〈◊〉〈◊〉 slacke nor slowe.

Abraham ranne in hast to receyue the ••••••lie Angells that came vnto hym,* 1.711 and for 〈◊〉〈◊〉 doe them seruice.

If thou sholdest by promyse receyue ••reate some of money, after thou haddest ••••rformed such a iourney, as sholde be ••••pointed thee, thou woldest runne a ••••ce, and neuer make staye in any place 〈◊〉〈◊〉 the way. And thou must remember, that ••••ou hast a greate iourney to make, and 〈◊〉〈◊〉 tyme of thy lyfe is but shorte. And the ••••y somewhat longe. Thy reward that is ••••••mised thee, beinge so greate, and thy ••••••e of lyfe here so shorte, it behoueth ••••••e to goe no slowe pace, nor to serue ••••••d with any dull affection.

It were well for thee that thou didest ••••ceede swiftelie in thy course, so as ••••••u mightest say with the Prophet. I haue ••••ne (O Lord) the way of thy preceptes.* 1.712 ••••at good holy king went not forwarde ••he way of God slowlye as thou doest, 〈◊〉〈◊〉 serued him after any dull manner, as ••••••u seruest him: thou oughtest to make ••he hast thou canst, in doing of all good

deedes, so as if thou hadest not one hour•• to lyue.

A cunning Doctor of Phisicke, reaso••ning of his arte vnto his disciples, told•• them: The lyfe is shorte, the arte is long and the experience is deceyuable: but 〈◊〉〈◊〉 tolde them not this, because that his scol∣lers shold not studie phisicke, but becaus•• they sholde studie it the more earnestly and bynde them selues to it, with the grea••ter attention, since the lyfe is but shor•••• and the science difficulte: So oughte thou to be very diligente and carefull to serue God, because that the lyfe is shorte, and there is muche worke for thee to be done.

BEFORE THAT ANY MAN doth bend hym selfe tovvarde any vvoorke that apperteyneth to his sal∣uation, it is good for hym to consider the qualitie of the enterprise that he taketh in hande, and his ovvne force in performynge it, lest he shold incon∣sideratelie beginne a thing, that he cold not goe through vvithall. CHAP. 28.

BEleeue not euery spirite, but proue firste whether the spi∣rite be of God or no:* 1.713 sayeth S. Iohn the Apostle. Before that thou doest resolue thy selfe vpon any thing, consi∣••er firste the worke, and what thou arte ••••le to doe in it, and doe not aduenture ••••y se••fe blindlie, before thou knowest ••hat thou canst doe.

Many begynne a worke with greate ••••ruor and litle discretion, and in the ende ••••ose all their labor, for when they sholde ••••ing it to perfection, they haue faynted, ••••••d then haue repented them, that euer ••••ey beganne therewithall.

Looke first whether thou be able, to perseuer in that thou goest aboute, fo•• God fauoreth not those woorkes that an•• begonne without wisdome and good dis••cretion.

* 1.714S. Marie Magdalene contynued sti•••• at the sepulcher of our Sauiour with gre•••• earnest loue and deuotion, and yet wold•• not Christ vowchesafe to let her touc•• hym. after he had appeared vnto her: b•••• S. Thomas that was incredulous he co••••maunded to touch hym.

Thou doest happelie thinke th•• Christ did against iustice in this that 〈◊〉〈◊〉 sholde shew fauour vnto the vnbeleeuin•• disciple, and refuse his most louinge an•• obedient seruante and scholer. But no•• the reason, God misliketh inconsidera•••••• and vnaduised deedes. S. Thomas say•••• that he wold beeleue that he was rise•• he mighte touch hym, and in this opini•••••• he contynued firmelie, eight dayes tog••••ther, for the which he founde the be•••• fauour at Christes hande: but Marie Ma••••dalene as soone as shee sawe our Saui•••• after that he was risen shee sodeynlie ••••••uentured for to touch hym, without c••••••sideration at all, and therefore shee 〈◊〉〈◊〉 worthelie put backe for her haste. G•••• wolde not haue vs lightelie to determ•••••• any greate enterprise, but that wee sh•••••• with good consideration and disc•••••• first bethinke vs well thereof, and 〈◊〉〈◊〉 after execute it.

The blessed virgin Mary, mother of ••ur Sauiour, being saluted by the Angell,* 1.715 ••ethought her well first, what the salutati∣•••• sholde be, and wisely considered of it, ••efore that she wolde determine to set owne her resolution, and gyue answere 〈◊〉〈◊〉 that most holy imbassage.

If thou doest not consider with pru∣••••nce before hande, thou must needes ••••nne blindly in the darke, and then with ••••e greater force that thou runnest, in the ••••eater daunger thou arte: and if thou be ••••uowte and feruent, then hast thou the ••••re neede of wisdome to direct it by. It written of the Iewes, that they were a ••••ople without councell,* 1.716 and without ••••sdome.

Dauid in gyuinge to lighte credite the false reportes of Siba,* 1.717 gaue an vniust ••••••tence against Miphiboseth, which fault ••••••ers Princes and greate men doe falle ••••o, by beleeuing ouer lightly that which ••••old them, whereby many honest men ••••vnd one, before their cause be hearde, 〈◊〉〈◊〉 many a poore man suffereth extreeme ••••onge, before he knowe who were cau∣•••••• of his harme.

Nathan the Prophet erred, when he ••••••e vnaduised counsell vnto Dauid to ••••••ld the temple,* 1.718 neuer consulting there∣•••• before with God almightie.

Our Sauiour beinge chosen to be ••••••ge in the cause of the adulteresse,* 1.719 su∣••••••nded his iudgemente, for a while, wri∣tinge

first with his finger in the earth.

God wolde not haue vs to gyue se••••tence,* 1.720 without that wee doe first look•• well vpon the matter, and as it were feel it with our fingers. VVhen Moyses w•••• was the frend of God, had heard the l••••mentations and complaints of the peopl•• he referred the matter first vnto God, a•••• then gaue answere hym selfe vnto th•• people after.

Beleeue not lightlie, for he that light of credite is light of mynde also▪ thou be rash and hastie vpon the sodeyn•••• thou wilt be sory & repent thee at leysu•••• Moue not after euery winde,* 1.721 nor goe a••••ter euery way. The Apostle sayth: VVa•• warely and not like fooles, but like 〈◊〉〈◊〉 and ware men, least you falle into daung••••▪

Our Lorde saide vnto his discipl•• I haue gyuen you all an example,* 1.722 that 〈◊〉〈◊〉 haue done this woorke of humilitie▪ sholde you also doe the same: That 〈◊〉〈◊〉 that hym selfe tooke in doinge well, 〈◊〉〈◊〉 wolde he that they sholde learne to doe hym, for euen the woorke that is moral•• good of his owne nature may be made 〈◊〉〈◊〉 profitable throughe want of wisdome 〈◊〉〈◊〉 discrete orderinge. Thou must learne 〈◊〉〈◊〉 Iesus Christ the way to woorke well 〈◊〉〈◊〉 thou wilt haue thy woorkes to be acc••••••table vnto hym.

* 1.723Abraham is commended in script•••• because he did that which God co••••maunded hym, with consideration 〈◊〉〈◊〉

••udgement. God commaunded hym to sa∣••rifice his sonne, and he for the better ••erforming of that which was commaun∣••ed hym, tooke hym away with hym at ••ydnight, lest his wyfe sholde haue inter∣••upted hym, and left his seruantes at the ••ill foote, because he wolde haue no im∣••ediment gyuen hym, in the fulfillinge of ••ods commaundement. If he had at the ••irst, when he receyued the commaunde∣••ent, tolde howe he went for to sacrifice ••ym, he had bene like to haue receyued ••any impedimentes, and scarse sholde he ••aue bene able without greate daunger to ••aue performed that, which God had cō∣maunded hym. But he so wiselie and con∣sideratelie handeled euerie thinge that perteyned vnto that matter, that gods cō∣maundement sholde haue taken effect, if God by his holie Angell, hade not made ••tay thereof hym selfe.

In all the seruice that perteyneth vnto God, he looketh for a discreete, and an ••duysed consideration in the orderinge thereof. For althoughe that the meate be neuer so good, yet may it not be well eaten of, before that it be seasoned, as is needefull for it. And God will not receyue thy seruice, vn∣lesse thou doest season it with the salte of a good conscience, and dis∣creete vsage.

THE FEARE OF GOD driueth avvay from man, all kinde of other feare, and maketh hym bolde against all force of man: but he that feareth not God, doth stande in feare of euerie thinge. CHAP. 29.

* 1.724SERVE God in feare, and reioyce in him with trembling. (sayeth the prophete Dauid.) He that feareth God feareth nothinge beside him, and he that feareth not God is afrayed of all thinges.

Cain, when he had loste the feare of God, became so weake harted, and so time∣rous,* 1.725 that he sayed. Euery body that mee∣teth with me, will kill me. He that was of so greate courage, that he durst kill his owne brother, sodeynly became so very a cow∣arde, that he stood in feare of euery thing: Marueyle thou not hereof at all, because he that hath loste the feare of God, which gaue him strength, must needes become weake harted and feare euery thing: but contrarywyse, he that feareth God is va∣liante, and beside him feareth nothing.

This feare of God imboldened Moy∣ses to goe vnto kinge Pharao,* 1.726 and boldly

••o bid him, to let the children of Israell ••epa••te away from him.

Elias feared God, and that made him ••olde to say vnto kinge Achab.* 1.727 Thou hast ••roubled all Israell, because thou hast for∣••aken God, and folowed Baalam.

The auctoritye was greate where∣••ith Elizeus reprehēded Ioram,* 1.728 but much ••reater was that, wherewith S. Peter did ••••eake in the counsayle of the Iewes. ••Vhat wonderfull stoute answers did the ••oly Apostles and Martirs gyue vnto prin∣••es and kinges.

If thou doest feare God, thou needest ••ot to feare any man: he is more mightie ••hat defendeth thee, then he that doth ••ersecute thee, how mightie soeuer he be▪ ••ecause that thou wantest the feare of God, thou arte afrayed of men, and euerie ••••all infirmitie maketh thee to tremble.

The kinge that goeth warded with ••is guarde of armed men aboute hym, ••andeth in no feare, and other meaner ••en also lyue without feare, that goe well ••rmed in the company of valiante men. ••nd how shold these men then be affrayed, ••••at haue God for their safegarde? And if ••••e force of a guarde, doth keepe men ••ithout feare: how shold they be affrayed, ••••at haue God for their shield & defence.

Holy Dauid sayth,* 1.729 God is the pro∣••••ctor of my lyfe, of whome shold I then 〈◊〉〈◊〉 affrayed, God is my light and my salua∣••••on, of whome then shall I stand in awe.

* 1.730The wise man sayth, the wicked man flieth away, when no man persecuteth him, but the iust man is bolde like a lyon. As the worldlie men that doe euill, doe lyue full of feare and suspition, so doe good men put their truste in God, and are bolde like lions, and stand not in any feare of men.

He that feareth God, neuer feareth any man. Thou shalt haue much good (sayth Toby to his sonne) if thou wilt feare God.* 1.731 If thou doest not susteyne thy selfe with the feare of God, all thy buyldinge will soone goe to the grounde. The feare of God helpeth vs well, to make little accōpt of the goodes of this world.

The marchante throughe the feare which he hath of loosinge his lyfe, is con∣tent to throwe his goodes which he so much esteemeth into the sea. And if thou fearest God, thou wilt easelie despise the goodes of the earth, for the sauing of the lyfe of thy soule.

It is greate follie to lyue withou•• the feare of God, liuinge amongest so ma∣nie daungers as the Apostle maketh mention of in his Epistle to the Corithians.

VVEE MVST BE OBEDIENT vnto the commaundementes of God, vvithout any greate seekinge to knovve the causes of them, vvee must also be content to yeld our obedience to our su∣periours, althoughe they be in diuers respectes inferior vnto vs, folovvinge the example of our Sauiour, vvho vvas obedient for vs vnto the death. CHAP. 30.

VVho is this,* 1.732 vnto whom both sea and wyndes be o∣bediente? Sayed certayne saylers that talked of Iesus Christ. Here art thou taught ••o be obedient vnto him, vnto whom the ••nsensible creatures be obediente: It is maruayle that man sholde not willinglie obeye him, whom the seas and wyndes obey.

The greatest signe of true mortifica∣tion, is obedience: the greatest despisinge of the world is this, to be ready for Christ ••o forsake wholly thyne owne will, it is the beste thinge that thou canst gyue vnto him.

Thou must not thinke much to be sub∣••ecte vnto any body that is set o••e•• thee,

for the loue of Christ, seeing it is written of him selfe:* 1.733 That he was subiect vnto Io∣seph, and to his Mother.

Thinke not the yoke of obedience to be any greate burthen,* 1.734 when the Sonne of God him selfe was obediente vnto death.

If thou doest but consider how much more mightie Christ was, then they vnto whom he did obey, thou wilt not thinke it an hard thing for thee to obey them that be meaner then thy selfe. But because thou thinkest not of these things therfore thou arte greeued to be obedient vnto one that knoweth lesse then thy selfe, yet in deede it is nothinge for thee, being but a man: to obey another man for gods sake, when God hym selfe became obedient vnto man for thy sake.

If it seeme a sharpe thing vnto thee, to obey him that is appoynted ruler ouer thee, yet the loue of God will conuerte all that sharpenes into sweetenes: If thou doest but annoynte the hooke of the dore with a litle oyle, when 〈◊〉〈◊〉 maketh a noyse in the opening and shutting, it wolde goe easely, and make no noyse at all: and i•• thou doest murmure and grudge agaynst thy gouernor, annoynte thyne harte with the holy Oyle of Gods loue, and thou wil•• be well contented in silence and with all sweetnes of spirite to doe all that shall be commaunded thee.

* 1.735God sayeth to his holy Prelates. He that heareth you, heareth me, and he that

despiseth you, despiseth me, and he that despiseth me, despiseth him that sente me. So as the prelate is here in Gods place, and that which he commaundeth thee, God commaundeth thee also, if it be not repugnant vnto Gods lawe, thou must re∣••erence God in him: and although that ••he person be many tymes bad, yet is his office and calling holy.

Dauid honored Saule,* 1.736 because he was ••is king, and gouernor, although he knew ••im to be noughte and reiected of God. God strake the harte of Dauid with some ••ompunction, when he had done no more ••ut cut a peece of his garment away. How 〈◊〉〈◊〉 it lyke that they shall escape the chase∣••••sement of God, that doe rente all their ••ulers garmentes in peeces, by their open murmuring and repining at them, when ••hey be as Saule was, sinners? Recommend ••••y ruler vnto God, and obey him simply, ••••th it which he shall commaunde thee.

The obedience of Abrahā is cōmended ••n scripture, because when God promysed ••ym, that many people sholde discend ••rom his sonne Isaacke, yet he cōmaunded ••im to offer him vppe to him in sacrifice, ••ontrarie to his former promise: Abraham ••ight haue tolde hym, that he colde not ••ulfill his commaundement, because it was ••ontrarie to that which he had tolde hym ••efore: but he helde his peace, and was ••bedient, referringe all to gods prouidēce: ••or the good obedient person, a thoughe

that which his superiors commaundeth, doe seeme vnto him to be but some fonde thing, yet if it imply no sinne in it, he must with silence obey thereunto, subduing hi•• owne intelligence, and makinge it agreea∣ble vnto his superiours.

Thou must not be iudge vnto thy gouernour, nor take on thee to know the cause, of that which is commaunded thee, for God liketh better to haue humble obeyers in his house, then busie inquirers. Be thou no curious disputer, of that which shalbe commaunded thee.

The begynninge of all our miserie was Euaes curious disputinge aboute the commaundement of God,* 1.737 her supreme gouernour. The deuill reasoned this with her, why did God commaunde thee, that thou sholdest not eate of the tree of lyfe▪ If shee had bene a good obedient person, shee wolde strayght wayes haue made answere. I knowe well it is commaunded mee, that I shold not eate of it, and to mee it apperteyneth not to knowe the cause thereof, it is my duetie to obey hym, since he is my God, and my creator, and it suffi∣ceth mee that am but a subiect, to knowe onely that it is the will of my superiou••▪ But when Eua went aboute to dispute the matter at large, she vtterly vndid her selfe▪

It is a subiects parte to obey, and not to dispute, and argue the cause why. Hold thy peace and obey, gyue no answere 〈◊〉〈◊〉 thy aduersarie that asketh thee whie: for

if thou doest, thou wilte be soone ouer∣come. Let thy will be all one, with thy superiours will, for thoughe the man that cōmaundeth thee, be but of meane good∣nes and capacitie, yet the thinge that he cōmaundeth, being with good will obeyed on thy behalfe, shall throughe thy obe∣dience be cause of much profit, and merite vnto thee. And yf thou be obediēt, it wilbe greate cause of thy quyetnes also. Take away thyne owne will, that is a burthen and a trouble vnto thee, and resigne it in∣••o thy rulers hande, and thou shalte be well ••eased thereby.

It is a greate quietnes to haue charge of nothinge: The religious men haue an ••appie lyfe, when the inferiors doe lay all the burthen of their bodely cares vpon ••heir superiors backes, that they may the whyle gyue them selues more freely to the seruice of God, and the workes of the spi∣••ite: But the prelates them selues, that haue ••he charge in their hande, can not inioye ••he lyke prerogatiue and benefite. They ••hat wholly addicte them selues to the worlde, vnderstand not what this meaneth, neyther doe they taste anye thinge what sweetenes there is in humble obedience.

They that haue not tasted, what plea∣sure it is to be obedient for Christes sake, doe loue to be superiors them selues, and doe flye away from all quyetnes of spirite, and fondlie doe thinke that they shall finde quyetnes in the myddest of all their

cares and busines. The obedient persons, be they onely which doe enioye the li∣bertie and freedome of the spirite and celestiall consolation.

Many doe choose out places of con∣solation accordinge to their owne willes, supposing to finde comfort and contente∣ment there, but there they haue founde cleane contrarie, and haue bene much discomforted: and other good obedient persons, doe willingly goe to places voyde in them of all comfort or consolation, and yet there haue they founde comforte. But the truth is, that there is no comforte, bu•• where God is, and God is neuer but with the obedient person.

Be thou perfectly obedient, and th•••• be where thou wilte, and thou shalt finde comforte euerie where, because God 〈◊〉〈◊〉 with thee. But if thou wilt be gouerned after thyne owne will, and wilt ••lit from place to place, for thy owne pleasure, be∣leeue me that where thou thinkest to finde Paradise, thou shalt happelie finde ••ell it selfe. For there, will thyne owne will make open warre against thee, there will thy passions assault thee both day and nighte, and neuer suffer thee to haue rest.

* 1.738The wyse man saith, the obedient per∣son shall wynne the victory. By subiecting thy selfe vnto other as thou oughtest, thou shalt make thy selfe a greate Lorde and ruler ouer all thinges.

THE POVERTIE VVHICH the g••spell teacheth, is vearie greate riches, for that it leadeth vs the right vvay to heauen, and gyueth vs the meanes to helpe others thether. CHAP. 31.

HAppie be the poore in spirite, for theirs is the kingdome of heauen: sayeth our Lorde.* 1.739 If any temporall prince sholde graunt vnto thee the keeping of one of his castles: a bill ••••at were subscrybed with the kings hand ••ere more worth vnto thee, then a greate ••••ale of money, for vpon the sighte of the ••inges hande, thou shalte haue the posses∣••••on thereof delyuered thee, which thou ••oldest not obteyne for money.

Pouertie is the same bill assigned of ••od our greate kinge, by the which he ••••th graunted vnto the poore man Para∣••••ce, for as much as he hath sayed him ••••lfe: That vnto the poore man perteyneth ••••e kingdome of God. This warrante of ••••s is more worth for to obteyne heauen ••••y, then all the temporall riches of the ••orlde. It is a moste true saying, that the ••••ore in spirite is happie, for if he be hap∣pie

that nothing craueth, the rich man c••••••not be happie, that craueth after ma•••• thinges.

He that is poore in spirite, hath all t•••••• he desireth: Vnto such (sayeth Christ) be••longeth the kingdome of heauen. If th•• rich man will haue heauen, let him goe bu•• it at the poore mans house, for by alm•••• gyuen vnto him for Godes sake, he ma•• haue it: for the poore man, hath not heaue•• onely for him selfe by Godes promise but he may also bring the riche man th•• ther by purchasing of it at his hand•• where he may haue it also vearie g•••••• cheape.

Reioyce that thou arte poore, fin•••• thou arte yet so riche, that thou haste 〈◊〉〈◊〉 onely the kindome of God for thy selfe but mayest also make sale of it, to hy•• that will by almes geuinge buy it of the•• yet shalte thou haue neuerthelesse there•••• for thy selfe, & for thine inheritāce to th•• kingdome of heauen canst thou by 〈◊〉〈◊〉 meanes forgoe, excepte thou doest pu•• away from thee this greate treasure 〈◊〉〈◊〉 Euangelicall pouertie, whereby thou a•••••• made inheritor vnto it.

Pouertie is a riches that is ease•••• kepte, for no man will seeke to take 〈◊〉〈◊〉 away from thee. No man will goe to la•••• with thee for it. It is a sure and a safe po••••session that no man will make clayme v••••to get it from thee. Pouertie is disch••••ged cleane of that finall sentence, whi••••

••••albe pronounced agaynst riche men in ••••ese wordes. I was hungrie, and thou ••••uest me nothinge to eate,* 1.740 I was naked ••••d thou clothedst me not. The poore man ••••at hath nothing to gyue, is not bounde ••nto these woorkes of mercie, nor many ••ther woorkes of pietie.

If pouertie had not bene good,* 1.741 the ••ngel wolde neuer haue tolde the sheepe∣••eardes so particulerly, the seueral pointes ••f Christes pouertie, tellinge them how ••hrist our Sauiour was borne in a stall, ••rapped vp in poore cloathes, and for ••ant of roome, layed in a maunger. For if •• man meane to sell his house, he will shew ••he byer all the commodities thereof par∣••••culerlie.

The Apostle sayth of our Sauiour,* 1.742 that ••e made hym selfe poore, for to inriche ••s. He was poore at his birth, in his lyfe, ••nd at his death. If the onely begotten ••onne of god was made poore for thy sake, ••hy arte thou ashamed to be poore for ••is sake?

Holie pouertie is a greate riches: and ••or to be perfectlie mortified, it is neces∣••arie for thee to despise all these false ••iches: and to sequester thyne harte from ••he disordinate loue of them, which is vn∣••ossible for thee to doe whilest thou hast ••hem.

Take the surest way: thou shalt sooner ••ome vnto God, beinge poore then beinge ••iche: the poore shepheardes came but a

little way of, for to adore Christ our re∣deemer in Bethelem,* 1.743 at the tyme of his birth, but the three kinges came fro•• farre countries, a greate longe iourney, 〈◊〉〈◊〉 shewe that riche men alwayes take more paynes to come vnto God, then the poore needie soules.

They which stand vpon the grounde are nearer vnto heauen, then they which doe lyue belowe in vawtes vnder the grounde: Euen so are they nearer vnto god, that haue the world vnder their feete then the riche men which doe serue th•• worlde, and haue made them selues sla•••• vnto it.

Reioyce that thou mayest be here•••• a companyon vnto our maister and ••••••uiour Christ Iesus, who hanged on t•••• crosse poore and naked, to the ende, t•••••• thou mayest hereafter be partaker with hym of the blessed ioyes of heauen, and enioye the riches of his celestiall treasors.

••OD VVOLD HAVE VS contynuallie to be exercised in doinge good deedes, for vnto them that doe them in the state of grace, they gayne eternall lyfe, and they doe dispose them that are out of that state, the sooner to doe pennance. CHAP. 32.

NEuer leaue of doing well:* 1.744 say∣eth S. Paule. For good works doe neuer loose their merit. If thou doest liue in the state of grace, thou shalte merite eternall lyfe by them: and if ••••••t, yet shalte thou not fayle of some beni∣••••••e by them.

The golde smith that maketh a peece 〈◊〉〈◊〉 worke, eyther of siluer or golde, if the ••••rke frame not after his fantasie, he be∣••••neth to frame it a new agayne, and loo∣••••••h nothing of the stuffe it selfe, but loo∣••••••h onely the fascion. To worke well is ••••••ayes good, for although it merite not ••••uen by meanes of the euill state, that ••••ou wast in when thou didest them, yet 〈◊〉〈◊〉 continuall vse of them, will make thee, ••••••er thou haste attayned vnto the state of ••••••ce, to doe them with the more ease.

He that lyueth euill and doth no goo•• deedes, shall hardly after become a vertu∣ous man: get therefore the custome of doing well, that by the vse the thing ma•• be made easie.

* 1.745They which were baptised by S. Iohn Baptist, receiued not grace by the vertue of the baptisme, but were the better disposed after to receyue the baptisme of Christ. So while thou arte in sinne, thou neyther deseruest grace nor glorie, but thou does•• get this good by the contynuall lyfe 〈◊〉〈◊〉 vertuous deedes, that when the tyme 〈◊〉〈◊〉 grace cometh, thou mayest easelie wood•••• well, and therefore doe thou neuer cea•••• laboringe to doe well.

* 1.746The Apostle sayth, let vs neuer 〈◊〉〈◊〉 slow nor slacke in well doinge, for in ty•••• to come wee shall gather the fruit there•••• It is not good then to leaue the doinge 〈◊〉〈◊〉 good deedes, for althoughe thou merit•••• not heauen, by thy good deedes present•••• done without the state of grace, yet m•••• thou not faynte in the doinge of them, 〈◊〉〈◊〉 the tyme will come when thou shalt ha•••• chaunged the state of thy lyfe, that th•• wilt reioyce of the doinge of them.

* 1.747Christ passing by a figge tree, beca•••• it had no fruyte vpon it, he cursed it, an•• strayght way it withered away. And albe••it, it was not then the tyme of bearin•• fruite, yet for all that he gaue it his cur•••• God knoweth well that when man is 〈◊〉〈◊〉 sinne, it is not his tyme of bearinge fruy••••

••hich be the meritorious woorkes of ••••ernall lyfe, yet will he neuerthelesse that ••e sholde doe them. This is to be vnder∣••••ode in Christes cursinge of the figge tree 〈◊〉〈◊〉 that tyme, that man ought neuer to be ••nfurnished of good deedes at any tyme.

God wolde not that any vncleane beast ••••olde be offred to him in sacrifice,* 1.748 and ••et he wolde not haue the beast cast away, ••ut commaunded to haue it solde away, ••••d onely the pryce thereof offred vnto ••im. The workes that be wroughte in ••••nne, out of the state of grace, although ••••at they be morally good, yet are they but ••••ke vnto the vncleane beast, and God re∣••eyueth not the worke, but onely the price ••••ereof, being willinge that thou sholdest ••xercyse thy selfe in good workes, to the ••••tent that by custome of doing them, and ••y the fulfilling of his commaundementes ••hich thou arte bounde vnto, God may ••ccepte those workes after in their due ••••me, although that presently those works ••oe merite nothing.

That Doctor of the lawe,* 1.749 which de∣••aunded of Christ, which was the greatest ••ommaundement of the lawe, although ••••at he asked it of him to tempt him with∣••ll, and of an euill intent, yet in as much ••s the demaunde was good, he deserued ••y it, to haue this much lighte gyuen him ••t Godes hande, that he tolde him he was ••ot farre of from the kingdome of God, ••or although that thou meritest not glory,

yet doest thou merite temporall benefites thereby, and that the deuill hath the lesse power to doe thee harme: therefore it 〈◊〉〈◊〉 good at all tymes, that thou sholdest exer••cyse thy selfe in doing of good deedes, fr•••• some good by them will redounde vnto▪ thee at the last.

THE REVVARD OF ETER∣nall lyfe, is not gyuen vnto them th•••• beginne to doe vvell, and after leaue it of agayne, but they are onely crovvne•• vvith euerlastinge glorie vvhich do•••• perseuer therein vnto the ende. CHAP. 33.

* 1.750HE that perseuereth vnto the ende shalbe saued▪ sayth Iesus Christ. Ma•••• beginne with vertue, but fewe attayne to the end•• of it. It profiteth tho•• nothinge to haue begonne well, yf tho•• doest leaue it of agayne. Take away perse∣uerance, and thy vertue shall haue no re∣ward, nor thy good woorke any merite.

Some doe begynne well, and for tha•• they continue not in it, they doe not onely loose the merite of their woorke, but also

••••serue to be punnyshed.

The frendes of Iob beganne well in ••••uing of hym comfort,* 1.751 and contynued in ••euen dayes together, who because that ••••ey perseuered not in that good woorke, ••••ey deserued punnishement at gods hand.

The begynnynge of Saule was good:* 1.752 ••••••t because he perseuered not therein, he ••••ed and euill death. If thou doest despise ••••e vanitie of the worlde, worldlie men ••••ll begynne to persecute thee. Returne ••••••t agayne to that which thou hast once ••••ft, and quyte forsaken.

Many haue had the world in contempt, ••••d yet because they haue returned, and ••••oked backe to the worlde agayne, like ••••tts wife, that looked backe towarde So∣••••me,* 1.753 they haue receiued their punnishe∣••ent therefore, and doe nowe burne in ••ll for euer.

Many are nowe in hell, that once des∣••sed the vanities of the worlde, but they ••••rseuered not therein. And our goostlie ••••emy the deuill, careth not howe well ••••ou begynnest, so that thou perseuerest ••••••t therein. Labor to continue in the good ••••••y wherein thou hast begonne, and con∣••••••ue on thy course, if thou doest thinke ••••wynne the victorie.* 1.754 Be faithfull vnto 〈◊〉〈◊〉 death, and thou shalt get the crowne of ••••fe.

In the border of the cheefe Priestes ••••sture,* 1.755 there were wroughte certeyne ••••und gernetts, which stoode betwix•••• the

litle belles of golde that hange at the 〈◊〉〈◊〉 of the vesture. Of all the fruit that gro••••eth, onely the pounegarnet hath a crow•• in the toppe, the which, because it is 〈◊〉〈◊〉 rewarde of vertue, is placed amonge g•••• workes, which are signified by the 〈◊〉〈◊〉 belles of golde: they are not set in 〈◊〉〈◊〉 highest parte, nor in the middest of 〈◊〉〈◊〉 garmente, because they are not gyuen v••••to those that beginne well, nor vnto th•••• that doe come vnto the middest of th•• worke: but they are set in the ende or lo••••••est parte of the vesture, because they o•••••••• shall receyue the crowne, that doe co••••••••nue vnto the later ende.

The tree that is often remoued ••••••uer taketh any sure rooting: and if th•••• doest chaunge and alter thy course, 〈◊〉〈◊〉 doest not continue in that thou haste 〈◊〉〈◊〉 begonne, thou shalte neuer bring forth ••••••ny fruite of vertue: By the frequenting good workes, and the multiplyeng of v••••••tuous deedes, the very habite of ver•••• is fully grounded in thee.

* 1.756Is there any thinge better then Go•• that thou wilte leaue the seruice of hy•• for any other thinge? Salomon sayth, th•••• the wise man perseuereth and abideth 〈◊〉〈◊〉 his wisdome firmelie, like vnto the sonn•• but the foole chaungeth still lyke 〈◊〉〈◊〉 moone. Be not thou moued at euery win••••▪

* 1.757The birdes wold haue troubled Ab••••••ham in the offerringe of sacrifice to Go•• almightie, but Abraham wold not leaue••

his sacrifice, for any trouble that they cold gyue him. If thou doest gyue thy selfe vn∣to prayer, take heede that thou be not mo∣••ested with busie and importante cares, which will annoy thee and trouble thee, as the birdes troubled Abraham, but thou must dryue them away from thee, and con∣••inue earnest in that which thou goest a∣••out: for what good doeth it to take great matters in hande, and bringe none of them ••o a good ende. Spende not all thy lyfe in ••eginning to doe well, for feare lest death ••ome vpon thee, and finde thee idle and ••ut of the way.

In the psalme it is written:* 1.758 Man passeth ••way lyke an image. A paynted image of a man that is made sitting in a chayre, gyueth 〈◊〉〈◊〉 shew to the eye, as though it wolde rise & ••tande vp, but it neuer standeth, it seemeth ••s though it wolde goe, but it neuer goeth: And so playeth many a man that is often ••etermining to draw toward God, but yet ••e goeth not to him at all, he maketh ma∣••y profers of going, and yet standeth still when he sholde goe. Our Lorde him selfe ••ayeth:* 1.759 No man that putteth his h••nde to ••he plowe and looketh backe is meete for ••he kingdome of God.

The foure beastes mentioned in the Apocalips, neuer had rest day nor nighte.* 1.760 No more oughtest thou to take any reste, ••ntill the worke that thou haste taken in ••ande be at an ende.

The kyne which were yoked together▪

and brought backe to the Arke from the Philistines, neuer declined neyther to the righte hand nor to the lefte, but kept the straight way on to Bethsamies,* 1.761 and al∣thoughe that the calues which were sh•••• vp the whyle, bleated after their dammes, yet they neuer forsooke their way, nor sought to goe back agayne, but kept on still their way that they were entred in. And synce that thou hast taken on thee to carry the yocke of our Lord, and to bea•••• on thy backe the burthen of his most holi•••••• law thou must not goe out of the way, n•••• leaue yt by any meanes althoughe that th•• sensuall appetites, like naturall children doe seeke to drawe thee backe agayne 〈◊〉〈◊〉 the worlde. But let vertue vanquysh ••••••turall loue, and doe thou proceede in th•• iourney like one that were deafe, 〈◊〉〈◊〉 gaue no eare vnto the world, but hold 〈◊〉〈◊〉 thy way and gyue no answere at al•• neyther vnto the worlde nor to the flesh vntill thou come to Bethsamies, which is asmuch to say as the house of the sonne, which is the eternall light, and infinite clearenes, where thou shalt see God in his glorie.

OVR LORD GOD SVFFRETH vs to be tempted dyuerslie, to the intēt, that vvhen vve haue by his helpe ouer∣come the sundry temptations of our spi∣rituall enemy, vve may receyue the greater revvarde and glorie at gods hande. CHAP. 34.

MY sonne when thou doest put thy selfe to the seruinge of God,* 1.762 prepare thy harte against temptation: sayeth the wyse man. Thou must not marueile that thou arte assaulted with temptations when thou beginnest to serue God, for thyne armoure of defēce, was not bestowed vpon thee, but to the intent that ••hou sholdest defend thy selfe therewith ••n tyme of battayle. But if thou suffrest ••emptations, doe not thou take any dis∣comforte therein at all, for the deuill ne∣uer tempteth those that be his already.

Pharao the great king of Egypte,* 1.763 did persecute the childrē of Israel, with more extremitie when they were readie to de∣parte away from hym, then when he did peaceablie possesse them.* 1.764 Laban did neuer persecute Iacob, but when he was goinge

away from hym, and so fareth our aduer∣sarie with vs. He vexeth hym with greater stormes of temptations, that is aboute to goe from hym, and to gyue hym selfe to the seruice of God, then hym whome he is presentlie in quyet possession of:

Our Lord suffereth thee to be tēpted, to the intente that he way prooue thee, & see whether thou wilt perceuer in his ser∣uice whiche thou hast taken in hande? The Angell sayde vnto Tobias.* 1.765 Because thou wert acceptable to God, it was ne∣cessarie that temptation shold trye thee. But beware that thou gyue no consent, vnto temptation. For thoughe that fire be strickē out of a flint stone by force of the steele, yet if there be no apte matter vnder it, for the fire to take holde on, it serueth to no purpose. And so thoughe that the deuill with the steele of his temptation, doe stricke vpon the stone of thy sensua∣litie, yet shall he neuer stricke any fire out of yt, that shall doe thee any harme except that thou doest ioyne the consent of thy will thereunto. But yf thou be not war•••• and wyse, thou wilt be often deceyued, for the woolfe doth often apparell hym selfe in a Lambes skinne, the better to dis∣semble his malice withall, and this is the most daungerous temptation of all other•• For vyces when they come apparele•• with the cloathinge of vertues, beare th•• countenance of frendes when they be i•• deede our most extreeme enemyes.

The rouers on the sea, doe alwayes carrie in their shippes with them, banners of peace, when they intend nothinge but warre, to make their enemies to take them for frendes, and so with the more ease and safetie, take them prisoners, and make them their slaues. The deuill doth also spreade forth the banners of such vertues as Christians haue in reuerēce, to the end that he may be taken for a frend amon∣gest them, and so the easilier bringe them into his subiection. So deceyueth he many vnder the color and shew of vertue. He transfigureth hym selfe into an Angell of light, and chaungeth his shape like as she∣roboams wyfe did,* 1.766 who soughte by the heighte of counterfeytinge her attyre, to deceyue the Prophet Abias.

Let not thy selfe be caried away with euery vayne blaste of wynde that bloweth, but make tryall first, and see whether the spirite be of God or noe: according to the counsayle of S. Iohn, saying:* 1.767 Beleeue not euery spirite, but proue whether it be of God.

The craftes and subtilties of the de∣uill be infinite, he maketh shew sometyme to stryke at one place, when he intendeth to hit an other: and some other tymes he fayneth as though he wolde runne away from a man, when he maketh a shorte re∣turne agayne to finde him the more vn∣prouided, and so with more ease ouer∣come him: and if that temptation doe

cease and forsake thee for a tyme, yet ac∣compte not thy selfe in full assurance, but looke to haue him come the more fierce∣ly vpon thee agayne, and in tyme of peace, be more vigilante and watchefull, then thou woldest be in the tyme of warre.

The shippe that sayleth doth incurre more daungers many times when the wea∣ther is calme, then when great stormes doe aryse: for in the calme, the saylers goe without care, and dreade no daunger, but in tyme of tempest they prouide for eue∣ry mischeefe that may fall. And one of the greatest mischeefes that may happen to a∣ny man, is neuer to be tempted at all: and thou oughtest neuer to thinke, that thou haste more temptations, then when thou perceyuest them not.

VVhen thy meate firste entreth into thy stomake, the naturall heate beginneth (as it were) to make warre with thy meate vntill that the substance thereof be altered and chaunged, and if when that is disges∣ted, there be not a newe supplye made of more sustinance agayne, for to make a new combate, then doth the stomacke make warre with it selfe, and without some o∣ther matter be gyuen it to worke vpon, it consumeth it selfe, and killeth thee: So if there be no temptations outwardlie gyuen thee, there will happelie some growe within thee, that may destroy thee.

Be not much greeued, that thou arte tempted, persecuted, and troubled, for

••hen will our Lord be at home with thee, ••o helpe thee most of all, except that thou ••oest fayle on thyne owne parte: and if ••hat temptations doe fayle thee without, ••hou shalt not fayle of most greeuous ••emptations within, which will make most ••ruell warre against thee.

God will that thou be tempted for ••hyne owne profit,* 1.768 for it is necessarie that ••emptations doe come, sayth the Apostle, ••••ll they that will lyue godlie in Iesus Christ, doe suffer persecution, and none ••hall receyue the crowne, but he that figh∣••eth after the lawe of the game. And howe sha••l any warre be made, except there be some to fight, without victorie there can be no glorie, and how shold there be any victorie where no warre is made.

GOD SENDETH VS AL∣vvayes temptations to amend vs by them, and to make vs better, and that vvee may be vanquishers of them, vvhereby vvee may be made vvorthie of the glorie celestiall. CHAP. 35.

* 1.769HAPPIE is that man which suffereth temptation, for after that he is full prooued, he shall receyue the crowne of lyfe, which God hath promy∣sed to all those that doe loue hym. Thus sayeth the Apostle S. Iames, the tyme of temptation indureth not longe, and the reward that thou gettest, if thou doe ouer∣come shall be infinite,

Thou doest not loue thy selfe so much as God doth loue thee, all that he doth is for thyne aduantage. God will haue thee the more to be tempted, because thou sholdest merite the more, temptation is gods permyssion,* 1.770 the deuill tempted Iob, but he had first gods licence to doe it▪ which if he neuer had had, he cold neuer haue bene able to haue tempted hym.

* 1.771VVe reade in scripture that by Gode•• permission, the euill spirite vexed Saule.

The deuill is sayed to be nought, because he hath an euill will to doe vs harme whom our Lorde suffreth to tempte vs, but yet no further then he will, nor then his pleasure is to gyue him leaue, so as no, man is tempted but by the suffrance of God, who more desireth our welfare, then our selues can doe: thou oughtest to take comforte by thy temptations, considering the commoditie that cometh by them.

The mariner wolde neuer venter to passe the daungerous seas, if he did but onely consider the troubles and daunger of his passage. Nether wolde the laboring man endure so much colde, or heate, but in hope onely of haruest to gather vp the corne. And though the resisting of temp∣tations, seeme troublesome vnto thee, yet the rewarde that thereof ensueth, might make thee bolde and encourage thee, and yet in this lyfe also thou shalt not be with∣out spirituall comforte, by thyne hope of victorie▪ for in all our temptation, God al∣wayes seeketh our amendmente and pre∣fermente He might well haue sente the greate floode of waters, to haue drowned the sinfull worlde withall, without gyuing ••ny warning thereof before hande, but be∣cause he sought the amendment of sinners, and had rather haue them to be saued ••hen to be cast away and destroyed, there∣fore did he sende Noe,* 1.772 to gyue them war∣ninge of it, an hundred yeares before it came.

VVhen he determined to bringe th•• greate famine into Egipte, he gaue Pharao vnderstanding of it before, and prouided Ioseph to make prouision before hand for the safegarde of the people, which he ne∣uer wolde haue done, if he had absolutely determined before that they sholde all haue perished by that famine: and because that our moste mercifull Lorde is alwayes more desirous of our lyfe then of our death, and euer seeketh our amendmente, therefore did he sende vnto Niniue that great citie,* 1.773 the prophete Ionas, to preach pennance vnto it, before he wolde vtterly subuerte the citie. Receyue chasetisement at gods hand willinglie, as of a most piti∣full father because that in thy punnyshe∣ment he seeketh thy profit and commo∣ditie.

If temptations had not bene good for thy saluation, God wold neuer haue suffe∣red thee to haue bene tempted. But he dealing most liberallie with thee, hath ordeyned many meanes for thee to worke thy saluation by, and to merite thy selfe glorie.

God dothe thee more honor in gy∣uinge thee temptation and tribulation, by which thou mayest merite glorie, then if he sholde gyue it thee freelie without doinge any thinge for it.

Labour to ouercome, and to be a conqueror ouer thy temptations, for the trauayle thereof is but shorte, and the me∣rite

vearie greate. VVhen the kinge doth meane to aduaunce any man to honor, and ••o gyue hym a rewarde, he will place hym ••irst in some charge of perill and im∣portance.

Susanna had neuer bene in such estimation and reuerence amongest men,* 1.774 ••f shee had not first bene tempted by de∣famation: but shee ouercame her tēptatiō ••nd merited both honor here in the earth, ••nd a glorious crowne in heauen, so that her temptation did her more good, then harme.

Of olde holie Toby, the scripture sayth, that God suffered hym to be tempted, that there shold remayne to his posteritie a memorie, and an example of the greate patience that he had.

PRAYER IS A SINGVLER remedie agaynst temptations, that yt may the better be heard of God, it beho∣ueth it to be often, feruent, and free from all vvorldlie affection. CHAP. 36.

PRAYE you that ye enter not into temptation,* 1.775 sayeth our Lord. To the intent that thou be not ouercomen by tempta∣tion, Christ wolde haue thee for to pray: against the assaults of the deuill,* 1.776 the best defence is prayer, if thou takest God for thy shilde who can doe thee any harme?

Thy owne force is not stronge ynough to defend thee, for if thou doest leane vnto the trust of thy selfe, and hast confi∣dence in thyne owne strength, thou wilt suerlie be ouercomen.* 1.777 But gyue eare vnto the Apostle that sayth, I can doe all thinges in hym, that is my comforter.

Our Sauiour teachinge vs how wee sholde praye, saide that wee sholde aske of God that he wolde delyuer vs from temp∣tation. A singuler meane to ouercome temptation is prayer, by the which God is called on, to be thyne helpe and defence.

VVee beinge of our selues but weake▪

••nd all our sufficencie cōminge from God, ••••uing here enuironed with so much trou∣••le, and so many worldly temptations, it is ••ll the helpe we haue, to sende our prayers ••••s messengers vnto God, to demande suc∣cour of hym.

Prayer is a messenger that declareth ••ur necessitie vnto God, according to the ••aying of the Prophet Esay,* 1.778 let my prayer 〈◊〉〈◊〉 O Lorde) enter vnto thee, like a speedie messenger. VVhich reporteth vnto God ••ll our necessities, & then asketh remedie of all at his hande.

A good messenger ought to haue two qualities, the one to be quicke, and light, ••he other to be diligent in that which he goeth aboute, lest through the messengers necgligēce the mischeefe may falle while ••he message is a doinge. And he that will goe lightlie, and runne a pace, must put of all that may be burthenous vnto him. Thy prayer can not lightlie ascend vnto God, if thou be ouerladen with the tor∣moyles and busines of the worlde. These worldlie busines and temporall affayres, wherein thou doest occupy thy selfe, be ••earie contrarie vnto prayer, and if thou wilt haue the fruyte of prayer, thou must flie from all temporall busines: and it is necessarie for thee also to be fullie morti∣fied, and to put from thee all worldlie consolation. And if thou wilt gyue thy selfe vnto God, thou must doe away from thee, the vayne cares of this worlde.

The second thinge that apperteyneth vnto a good messenger is to be diligent in the cause he goeth aboute, and to vse a good dexteritie in delyueringe of hi•• message, and soliciting the same, and not to faynte in his sute vntill he haue brought that to passe that he cometh for. And so must thy prayer be not slow but dilligent, not warme but feruent and fierie. And al∣though thou be not heard at the very first, yet thou must be importunate, & pers••••er still callinge, as the holie disciples did, that continuallie perseuered in prayer.

* 1.779Make meanes vnto those that be in fauor with the greate kinge, that they may speake vnto hym for thee, and be thy day∣lie intercessors, as they vsuallie doe, that haue any sute vnto any temporall prince. Call earnestlie on our blessed ladie, the mother of God for to helpe thee, and all the holie Saintes of heauen.

Our Sauiour teacheth vs howe we ought to behaue our selues towarde him, in the parable of him that asketh three loaues of breade of his frende, where he sayeth vnto him, that if he wolde not gy••e him that which he asked of him because he was a frend, yet at the leastewyse, that he sholde gyue it him because of his im∣portunitie.

Our Lorde wolde haue thee to be importunate, and doth s••ay his hand from gyuing thee that which thou demaundest, to make thee to perseuer in good, and

that thy merite may thereby be increased, that so thou mayest be made worthy to re∣ceyue that which he meaneth to gyue thee, which is more then thou doest aske of him: and although that God doeth knowe in all thinges our necessitie, yet wolde he haue vs to sende our messenger of prayer vnto him, because his will is, that we shold be delyuered from our temptations by ••hat meanes▪

It is necessarie for thee to praye, not because thou sholdest make God to know ••hat which he knewe not before, nor for ••hat he sholde chaunge his determination ••y thy prayer, but onely that by thy pray∣••r, thou sholdest vse those meanes, by which God determined to gyue thee that ••hing which thou desirest of him.

Thy prayer presenteth vnto God thy ••ecessities, it humbleth thyne harte, it de∣••yuereth thee from euill, it moueth God ••o shewe thee fauor, and reconcyleth thy ••oule vnto him.

Prayer ouercometh and conquererh ••ll thinges: It ouercometh men as it appea∣••eth by Dauid, Iudith, and Iudas Macha∣••eus, who all ouercame their enemies by ••rayer.* 1.780 It ouercame the fire when it bur∣••ed not the three children that were put ••nto the fierie fornace at Babilon. It ouer∣••ame the water,* 1.781 when Moyses by prayer ••ade the redde sea to open and deuyde. ••••t ouercame tyme, when Elias did there∣••y make it to rayne, or to leaue rayning▪

as it pleased him. It ouercame the body, when Moyses continued fortie dayes and fortie nights without eating or drincking▪* 1.782 onely susteyned by the helpe of prayer. It ouercame death as is manifeste in Eze∣chias,* 1.783 who beinge adiudged by God his sentence to dye, did get by prayer dyuers yeares of lyfe. It ouercame the cloudes, in as much as Elias by prayer,* 1.784 caried the cloudes from the sea, vnto the lande. It o∣uercometh the heauens as appeareth by Iosua, that by prayer made the soonne and heauens to stande still and moue not, and aboue all this, prayer is of that force, and of that effecte, that it ouercame God him selfe.

Moyses prayed vnto God, and he straight wayes made answere vnto him saying. Let me alone that I may reuenge me on them. God doth here confesse that he was hol∣den backe by the prayer of Moyses,* 1.785 since he willed him, to let him be reuenged of his people.* 1.786 Our Lorde sayeth: All that you doe aske in prayer, you shall obtayne.

Seeing then that prayer can so much preuayle in all troubles, afflictions, temp∣tations, and tribulations, take it for thy sure shilde, for without it, sha••te thou neuer get perfect victorie.

EVERIE THINGE DOTH naturallie tend vnto his proper ende, and the ende for vvhich man vvas created beinge God hym selfe, he ought to despise all vvorldlie thinges, that mighte dravv him from the right vvay vnto hym, and onely applie hym to the exercise of such thinges as may further hym to that ende vvhich he seeketh after. CHAP. 37.

I AM both beginning and ende: sayeth God.* 1.787 The riuers doe all come forth of the sea, and doe thether returne agayne, and all thinges doe naturally craue their proper ende, and ••••re by nature holpen towarde it. And as ••od is our sea from which we came, and ••he very center whereunto we tende, our ••oules by nature must seeke vnto him, and ••••bor to come vnto him, as to the very end ••or which they were created.

Our soule can finde no resting place ••ere in this present lyfe, for God him selfe ••ust be the rest thereof, as the vttermost ••••nde of all that it seeketh after, and the

very cause of the creation thereof.

God hath made vs for the loue of him selfe, and therefore our harte must needes be vnquyet, vntill it may attayne and come vnto him. All thinges hath God created for man, and man hath he onely made for him selfe. It is a thinge much to be marueyled at, that all the creatures that God hath made, doe those thinges, that they are created for, and onely man is a rebell vnto God, and endeuoreth not to come vnto the ende that he is ordeyned for.

God created not thee for the earth, but for heauen: he made thee not, to the ende that thou sholdest seeke after worldlye thinges, as the finall ende of thy creation, but that thou sholdest onely seeke after him. The beastes of the fielde which 〈◊〉〈◊〉 hath ordeyned for the earth, doe carrie their heades downe, looking alwayes to∣warde the ground: but man whom he hath created for heauen, he hath made to go•• strayght vpright, that he may beholde hea∣uen, vnto the which he belongeth, and to∣warde which he dayly sholde drawe. Be not thou to much occupied in the way•• thether, neyther be thou disquieted in t•••• iourney hence: let not thy reason be con∣founded, with to much busiyng thy self•• aboute these corruptible worldly thinges but set thyne harte vpon the lande of t•••• liuing, the very proper country in dee•••• where thou mayest enioye thinges 〈◊〉〈◊〉

••••biect to any corruption, make no accōpt 〈◊〉〈◊〉 these thinges visible, but lift vp thyne ••••rt vnto things inuisible. Labor earnestlie 〈◊〉〈◊〉 come vnto the ende that thou arte or∣••••yned for. VVhie did God create thee? ••••t onely because thou sholdest enioye ••••m. Let it be therefore thine whole studie ••••d labor to attayne to hym as to thy most ••••ppie end.

The Prophet Dauid made his de∣••••unde,* 1.788 who shall ascend vp into the hill ••our Lord? Or who shall rest in his holie ••••ce? He answered hym selfe agayne ••••ight wayes saying. He that hath not re∣••••••ued his soule in vayne. And that thinge ••••wayes receyued in vaine, which is not ••••rcysed to the end, that it is ordeyned 〈◊〉〈◊〉 thou sholdest in vayne buy a garment, ••hou woldest neuer weare it, and in ••••ne sholdest thou haue a soule, if thou ••••te not therewithall doe those thinges 〈◊〉〈◊〉 exercyse those functions, that thy ••••e is created for.

God hath created for thee a memorie 〈◊〉〈◊〉 thou sholdest remember hym with: 〈◊〉〈◊〉 vnderstandinge that thou sholdest ••••w him with, & a will that thou sholdest 〈◊〉〈◊〉 hym by. It is but meete, that synce 〈◊〉〈◊〉 hath made thee, to the end that thou ••••••dest loue hym, and serue hym, thou ••••••dest spend these short dayes of thyne ••••••e exercyse of such thinges as might ••••••ge thee vnto that glorious end, that 〈◊〉〈◊〉 wast created for.

He that hauinge a soule, doth lyue 〈◊〉〈◊〉 though he had none, and he that occupy∣eth his vnderstanding, in the applying 〈◊〉〈◊〉 it to get worldly honors and riches, and bestoweth his will in the louinge of the thinges of this worlde: such a one recey∣ueth his soule in vayne, because God cre∣ated it not for that purpose.

Felicitie is the last ende of man, and 〈◊〉〈◊〉 the which all other thinges are ordayne•• in their due course. Let not the finall 〈◊〉〈◊〉 of thy trauayles be intended vnto any thing besides God, nor doe not thou re•••• vpon any earthly thing, for neyther 〈◊〉〈◊〉 nor, riches, nor knowledge, nor any thing here on the earth, can throughly qu•••• thee and contente thee. Take away th•••• harte from the loue of all worldly thi•••• and loue God onely, for whom and 〈◊〉〈◊〉 whom thou wast created.

Despise this present worlde, and th•••• shalt come vnto thy desired ende: and ••••••ly this may suffice to perswade thee for•••• despise the vanitie of the worlde, to 〈◊〉〈◊〉 that thou waste created for heauen. Al•• not thy selfe so much as to delight the•• these contemptible worldly thinges▪ and thou shalte be quyet here in this worlde for the tyme, and glorious and happie foreuer after in heauen.

••ORRIBLE AND FEARE∣full shall the day of Iudgement be, in the vvhich thou must render accompte of thy thoughtes, vvordes, and vvorkes, and shalt be iudged for them accor∣dinge to the rigour of iustice. CHAP. 38.

ENTER not into iudgement with thy seruante (sayde Dauid that holie man of God.* 1.789) Dauid was the ser∣uante of God, and yet he desireth hym, not to exact•• straight accompte of hym. The Iudge∣••ent of God shall come with that rigour, ••••at holie Dauid beinge such is he was, ••••old neuerthelesse gladlie haue escaped 〈◊〉〈◊〉 And if then, he which serued God, did ••••are his iudgemēt how much more ought ••••••e to feare it, that serueth still the world? 〈◊〉〈◊〉 sayth enter not (O Lorde) into iudge∣••ent with thy seruante: what reckenynge ••••all then the seruātes of the world make, 〈◊〉〈◊〉 the seruāte of God be so much affrayed? ••nd if the iust man shall scarse be saued,* 1.790 ••hat shall then the poore sinner doe.

It is a thinge to be much lamented to ••e any man lyue here all his time shyning

in honor and in vanities, and yet be 〈◊〉〈◊〉 neare fallinge into so darke and daunge∣rous a place, as that all the corners of 〈◊〉〈◊〉 conscience, and secretes of his hart, shal•• diligentlie searched and tried out by the lighte of gods Maiestie, shynynge mo•••• brighte therein then any torch or candle lighte.

* 1.791Balthasar kinge of Babilon lyuing in all maner of vice, and satisfying his lust•••• in all kynde of sinne, had sodeynlie vpon him the hād of gods Iustice, that wrote the sentence of death against him signifyinge vnto hym, that God wold take an accom•••• of him, and put his sinnes in a balance an•• deuide his kingdome.

The tyme draweth veary neare, 〈◊〉〈◊〉 thou must also gyue a strayte accompte 〈◊〉〈◊〉 all thy workes, wordes and thoughtes: 〈◊〉〈◊〉 the secretes of thyne harte shall be lay•••• open, and all thy priuie thoughtes sha•••• come forth in open shew, for which th•••• arte to receyue thy punnishment with a•••• rigor of iustice: thou shalte not be able 〈◊〉〈◊〉 deny any thinge, for thy sinnes shall lye ••••pen agaynst thee, and thyne owne consc••••ence shall be thyne accuser: there will 〈◊〉〈◊〉 no pleadinge alowed thee, before th•• mightie King of glory, all thy sinnes shal•• be put into the ballance, and all the c••••••cumstances thereof shall be wayed, and 〈◊〉〈◊〉 the benefites which thou haste recey•••• of Gods hande, and then shall thy king••dome be deuided, when thy body shall 〈◊〉〈◊〉

••ut into the graue, to be eaten by wormes, ••nd thy soule shall be sente to hell, there ••o remayne for euer: Then shall no prayer ••••e heard for thee, the Saintes that thou ••ast wonte to call vpon, to be intercessors ••or thee, will then be so deafe that they ••ill not heare thee, nor any answere shalte ••hou haue of them. All that then thou shalt ••ee, shall be nothing els, but thyne angrie ••udge ouer thyne heade, and hell open ••nder thy feete: on thy righte hande shall ••e thy sinnes that accuse thee: on thy lefte ••ande the deuils that shall tormente thee: ••ithin thee shall thy conscience be gnaw∣••••g on thee, and without thee all the world ••n a burning fire.

If Adam for a litle meate which he ••••oke contrary to Gods will,* 1.792 did so much ••eeke to flie his presence, what wilte thou ••oe, or where wilte thou hyde thee, when ••od shall come to take an accompte of ••ee, and shall finde thee so full of vyces ••nd sinnes?* 1.793 Euen as wax melteth before ••••e fire, so shall sinners perishe before the ••resence of God. It is written:* 1.794 Let the ••hole earth tremble before hym, and let ••ll the inhabitātes of the world be moued 〈◊〉〈◊〉 his presence.

It wilbe a greater punnishement for ••ee to be seperated from the presence of ••od, then ••o feele the sensible torment of ••ell. The Prophet Esay sayeth, let the wic∣••ed man be seperated,* 1.795 to the intent that ••e may not see the glorie of God. The

louers of this world doe neuer knowe t•••• vanitie in which they doe lyue, vntill t•••• payne hath lightened their vnderstand•••••• and made them bewayle their greate 〈◊〉〈◊〉 felicitie.

Despise thou vnfaynedly, the vani•••••• and false shewes of this transitorie wor•••• and so shalt thou best escape the paine an•• tormente of hell hereafter.

THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉〈◊〉 louers of these vvorldlie vanities, 〈◊〉〈◊〉 greate, so horrible, and so fearefull, 〈◊〉〈◊〉 the onely consideration thereof, vv•••• sufficient occasion to hold a man ba•••• from sinne, if there vvere none other. CHAP. 39.

SO much as he did glory•••••• his pleasures,* 1.796 so much to•••••• and sorowe doe thou g•••••• vnto him: (sayeth God. T•••••• vanities of this world oug••••test thou for many causes despise, and for to doe it the better, it ••••••fiseth thee to knowe the greate torme•••• wherewith they shall be punnished.

It is written: That accordinge to the measure of thy sinne,* 1.797 shall the measure of ••hy strypes be. If thou woldest but con∣sider, wherein these pleasures and vani∣••ies in which thou lyuest, haue to take ••nde, thou woldest lyue in some sorow and ••itternes of mynde, and of such thinges ••s thou nowe delightest in, thou woldest ••ake small comforte.

Iob sayed in the person of worldly ••••en: That which my soule abhorred,* 1.798 is ••ow my cheefest foode. In this lyfe men ••re loth to touch any thing, that may gyue ••hem any displeasure or annoyance, and ••n the nexte lyfe, euery thinge will gyue ••hem displeasure and tormente: whereby ••t is to be gathered, that they which doe ••yue in this lyfe in most delightes, shall in ••he next lyfe finde the paynes of hell more ••harpe and vehement. For looke how much ••ny thinge doth gyue resistance vnto his ••ontrarie, so much is the operation of ••••at thing, perceyued to be more forcible, ••hich ouercometh and maistereth that ••hich resisted it. Iron doth resist the fire, ••ore then wood doth, but when the fire ••ath ouercomen the Iron, and got full do∣••ynion ouer it, then is the heate of the ••••on farre greater, then the hea••e of the ••ood: So they which in this lyfe, doe feele ••o sorowe, shall feele in hell the more ••orment, as by the contrarie agayne, the ••ood men that felt here but small rest, shall ••nde and perceyue afterward the greater

pleasure and comforte.* 1.799 The mightie men shall suffer mightie tormentes, they shall desire to die, and death shall flie away from them, and death shalbe their foode.

The grasse doth feede the beast that eateth thereof, and afterward it begynneth to growe agayne: Euen so shall wicked men be euer dyinge, but shall neuer be deade, and how much soeuer they be tor∣mented by payne, yet shall their tormentes neuer make an end of them.

Consider how hardlie God will deale with his enemies, that so sharpelie hande∣leth his frendes in this world.* 1.800 The Apostle sayth, the frend of this world is an enemy vnto God. The holie Martyrs that were gods frendes suffered many cruell tor∣mentes here. And doest thou thinke, that geuinge thy selfe to the pleasures in this world, thou shalt finde rest and ease in the next.

* 1.801Iheremy sayth, they against whome there was no iudgement, haue dronke of the cuppe of affliction: and doest thou looke to be accompted as innocent? No, thou shalt not be taken as innocent, but thou shalt drinke of the cuppe.

I haue sworne by my selfe, (sayth our Lord) that thou shalt be as a perpetuall wildernes, and a contynuall reproofe.

Deceyue not thy selfe, nor doe not thou thinke, that pouertie, sorow, and tor∣ment, were made for goodmen, for al∣thoughe that God suffereth them to tast

of them here for a tyme, yet are they not purposelie prouided for them. For God hath chosen out the good for his owne glorie.* 1.802 But these afflictions doe properlie apperteyne vnto thee, and are reserued for thee, although thou doest now escape them, and they flie away from thee.

All the tormentes that the holy Mar∣••irs suffered, if they were all ioyned toge∣••her in one, will not be equall, nor able to counteruayle one of the least tormentes which the damned doe suffer in hell.

If God wolde not spare his Angells when they offended hym, how wilt thou ••ooke to be deliuered from the fierie pit of hell prison? Thou Capernahum that ••idest exalte thy selfe vp vnto the starres,* 1.803 ••hou shalt discend downe into the bot∣••ome of hell.

And if thou be afrayed to be by nighte ••n the darke amonge the bodies of deade men, howe wilt thou abide to be in the darke amōgest so many deade men where ••hou shalt neyther see sonne, nor moone, ••or starre light. It is a most miserable ••ountrey to dwell in where there is con∣••inuall nighte, and neuer any day.

And if now thou canst not suffer the ••ighte of one deuill, how wilte thou en∣dure then the sighte of so many together? And if thou canst not abyde to holde thy finger a litle whyle in the fire, how wilte ••hou abyde to tary so long together in ••ell fire, in cōparison of which, the fire which

thou doest here see, is but as it were a fire paynted on a wall.

If a litle greefe doe now seeme payne∣full vnto thee, how wilte thou suffer all the infirmities and disseases that thy bodye may beare? All the infirmities that mans body is here subiecte vnto, shall the dam∣ned man haue in hell, and euerie parte of a man shall suffer there greater torment, then any man can here imagine in this lyfe, and if euerie euill sauour offend thee, and annoy thee here, how wilt thou abide the most lothsome and filihie sauour of hell? If onely one bodie of a damned per∣son, were layed vpon the earth, it wolde so corrupte the ayre with the vyle stynke thereof, that it wolde cause a vniuersall plague ouer the whole earth.

If thou sholdest be layed in a most softe and delicate bed, and haue all things ministred vnto thee there, that might moue thee to take delight therein, yet if thou sholdest haue all this, vnder cōdition that thou sholdest not departe out of it in fortie yeares together, but be bounde to be there all that tyme, thou woldest take it for an vntollerable payne and torment. How wilt thou then indure to be bounde in fierie cheynes in some filthie, corner of hell, where thou shalte neuer ryse agayne▪ And what can be more miserable then to be altogether voyde of hope, & to be most assured that neuer remedie wilbe had.

Now thou that doest lyue here in the

vanities of this worlde, and doest set more by them, then by God hym selfe, looke about thee, & consider with thy selfe, these bitter & sharpe tormentes that thou mayest thereby be moued to doe pennance for thy sinnes, while thou hast tyme, and that thou mayest so despise & set noughte by these worldlie vanities, that God may de∣lyuer thee from these greate infernall tor∣mentes and perpetuall lamentations.

THE GLORIE FELICITIE, and beatitude, vvhich they get, vvhich for the loue of God doe despise the vvorlde vvith all the vanities thereof, is so greate and infinite, that it farre exceedeth all mans vnderstandinge, neyther can any tongue of man expresse it, or declare it. CHAP. 40.

THESE (worldlie men) shall goe into euerlastinge tor∣mentes, & the iust men shall goe to lyfe euerlastinge,

Euen as the iust Iudge will gyue eternall torment to those that haue forsaken God, and pre∣ferred the corruptible goodes of this

world, before the euerlastinge Lorde him selfe. So vnto hym that will for gods sake despise these earthlie thinges, our Lorde will say to him, as in the gospell is men∣tioned.* 1.804 Ryse vp, thou faythfull seruant that hast in small thinges bene trustie for I will gyue thee charge ouer greater thinges.

* 1.805Ioseph bringing his two sonnes to his father Iacob, to receyue his blessing be∣fore he died, placed Manasses that was the elder of them on his fathers righte hande, and Ephraim that was the yonger, he set on his lefte hande, after the manner of the worlde, which alwayes gyueth honor to great men and despiseth the meaner sorte: But wyse Iacob in gyuing of his benedic∣tion vnto them, preferred the yonger, and layed his righte hande vpon him, and on the elder he layed his lefte hande. So will God doe, when he shall come to iudge the worlde: he will lay the right hande of his glory, vpon those that in this world stoode vpon the lefte hande of aduersities, and contrarywyse, will lay the lefte hande of his euerlasting punnishment on those that haue here rested them on the right hande of these worldly felicities.

The goodnes of God is great, that gy∣ueth vnto good men so greate honors and rewardes, for so small labors and trauaylls bestowed: when thou beholdest the pre∣sence of God, thou shalte haue still before thyne eyes, all that thyne harte can desire, and so many felicities, that as the Apostle

sayeth. The eyes haue not seene,* 1.806 nor the eares haue not heard, neyther hath it de∣scended into the harte of man, what things God hath prepared for them that doe loue him.

It is more easie to tell what is wantinge, then what is abounding in the eternall fe∣licities of heauen.* 1.807 He will wype away the teares from the eyes of his Saintes, and they shall neyther weepe nor lamente any more, for there shall be perfecte ioye. And there shall all the causes of our ioy be ioy∣ned together in one. The brethren of Io∣seph reioyced,* 1.808 and Pharao also with all his whole householde. But howe much more must thy ioy be, then theirs was, that reioysest with God and all his Sayntes?

If the poore birdes doe ioye at the rysinge of the soonne, howe much more oughte our soules to reioyce, when they shall see the sonne of Iustice so gloriously shyning.

If the three wyse men that came to seeke Christ, receyued so greate ioye,* 1.809 by the seeinge of the starre, how much more ioye shall they receyue that doe beholde the glorie of the sainctes in heauen?

If Saint Iohn Baptist were so full of ioye, that he leaped in his mothers bellie at the onely hearinge of Christs presence,* 1.810 without any seeinge of hym with his cor∣porall eyes, howe much more shall wee reioyce, beholding hym face to face in his glorie?

If the Bethsamites reioyced so much at the seeing of the Arke of our Lorde re∣turne home agayne,* 1.811 and Zacheus receyued Christ into his house with so much ioye, with how much more reason,* 1.812 may wee reioyce, by enioyinge his glorious pre∣sence,* 1.813 in his owne eternall tabernacle of heauen.

If he that founde out the hidden treasor with so greate ioye, did sell all that he had, for to haue it, how much more shall our soule reioyce in finding and pos∣sessing the diuine treasor of his glorie? If the people did so much reioyce when Sa∣lomon was annoynted king, that the veary earth shooke with the crye that they made for the ioye thereof, how much more shall thy ioye be to see the kinge of glorie sit in the high throne of his Maiestie?

And if God wold bestow vpon thee. but one halfe houres ioye of that infinite felicitie, thou oughtest for it to despise a thousand such worldes as this is: howe much more then oughtest thou with thine harte to despise these base, vyle pleasures of this shorte lyfe, to gayne thereby the infinite eternall ioye of heauen.

All were it so that this worlde were good, and all that is in it, were greatlie to be esteemed, and that thou sholdest lyue in it a thousand yeares, & enioye thy perfect health all that whyle, with as much honor as thou coldest wish to haue, what were all this? no better then chaffe in compa∣rison

of the most happie state that thou shalte haue in heauen, by enioyinge the blessed presence of God, but what is then this base beggerly pleasure of this shorte lyfe, being such as it is, to be accompted of, in respect of the ioyes of heauen.

That is the very true and perfecte ioye in deede, which is receyued of the creator hym selfe, and not that which co∣meth from the creature, which when thou haste gotten, no man can take from thee agayne, in comparison whereof, all ioye is but sorow, all pleasure payne, all sweetenes bitternes, all bewtie, fowlenes and loth∣sumnes.

The vearie true substanciall ioyes that thou oughtest to delight in, and take as thy finall felicitie, be these heauenlie and euerlasting ioyes, which thou must loue, and which thou wert created for.

Set therefore before thyne eyes as the vearie true seruante of Iesus Christ the land of the liuinge, towardes which thou arte going, and despise the vanitie of this world, that so thou mayest merite and get the heauenlie glorie, and eternall felicitie, where thou mayest lyue with Christ, and reigne with hym for euer.

The end of the third and last parte.

Notes

• * 1.1

  Mat. 6.
• * 1.2

  Exd. 3.
• * 1.3

  1. Reg. 5.
• * 1.4

  Exod. 2.
• * 1.5

  Exod. 16.
• * 1.6

  Io. 14.
• * 1.7

  Pr. 12.
• * 1.8

  Gal. 6.
• * 1.9

  Eph. 5.
• * 1.10

  2. Reg. 11.
• * 1.11

  Mat. 4.
• * 1.12

  Luc. 2.
• * 1.13

  Mat. 5.
• * 1.14

  Gen. 24.
• * 1.15

  Eccl. 1.
• * 1.16

  Phi. 3.
• * 1.17

  Amos. 9. Prou. 14.
• * 1.18

  Danie. 2
• * 1.19

  Thren. 1.
• * 1.20

  Luc. 9.
• * 1.21

  Ioh. 2.
• * 1.22

  1. Thess. 5
• * 1.23

  Psal. 48.
• * 1.24

  Eccle. 3.
• * 1.25

  Genes. 3.
• * 1.26

  Psal. 118.
• * 1.27

  Rom. 6. Gene. 25.
• * 1.28

  Psal. 67.
• * 1.29

  Rom. 6.
• * 1.30

  Psal 77.
• * 1.31

  Psal. 54▪
• * 1.32

  1▪ Cor. 4.
• * 1.33

  Math. 27. Iohn. 8.
• * 1.34

  Iohn. 5.
• * 1.35

  Luc 18.
• * 1.36

  Mat 6.
• * 1.37

  Mat. 5.
• * 1.38

  4. Reg. 20
• * 1.39

  Mat. 6.
• * 1.40

  Prou. 27.
• * 1.41

  Dan. 3.
• * 1.42

  Exo. 16.
• * 1.43

  Exo. 20.
• * 1.44

  Ios. 7.
• * 1.45

  Esa. 10.
• * 1.46

  Exo. 10.
• * 1.47

  1 Cor. 15.
• * 1.48

  Apoc. 4.
• * 1.49

  Psal. 113. Esa. 25.
• * 1.50

  Dan. 4.
• * 1.51

  Iu. 15.
• * 1.52

  Iob. 31.
• * 1.53

  Exo. 4.
• * 1.54

  Oze. 13.
• * 1.55

  1. Cor. 10
• * 1.56

  Psal. 29.
• * 1.57

  Psal. 29.
• * 1.58

  Mat. 25
• * 1.59

  Iohn. 8.
• * 1.60

  1. Cor. ••1.
• * 1.61

  Psal. 90.
• * 1.62

  Luc. 17.
• * 1.63

  Luke. 18
• * 1.64

  Rom. 11.
• * 1.65

  4. Reg. 25.
• * 1.66

  Mat. 20. Mar. 10.
• * 1.67

  Num. 10.
• * 1.68

  Mat. 26.
• * 1.69

  Iob. 1.
• * 1.70

  Gene. 30.
• * 1.71

  Exod. 13.
• * 1.72

  Act. 1.
• * 1.73

  2 Cor. 5.
• * 1.74

  Heb. 13.
• * 1.75

  1. Pet. 2.
• * 1.76

  Psal. 141.
• * 1.77

  Psal. 38.
• * 1.78

  2. Cor. 4.
• * 1.79

  Heb. 11.
• * 1.80

  Prou. 31.
• * 1.81

  2. Reg. 18.
• * 1.82

  Eccle. 11.
• * 1.83

  Luke. 16.
• * 1.84

  Mat. 11.
• * 1.85

  Mat. 6.
• * 1.86

  1. Tim. 6.
• * 1.87

  Gal. 1.
• * 1.88

  Heb. 11
• * 1.89

  Iob. 1.
• * 1.90

  Iob. 16.
• * 1.91

  Psal. 34.
• * 1.92

  Esa. 14.
• * 1.93

  Psal. 98.
• * 1.94

  Sohp. 1.
• * 1.95

  Eccl. 19.
• * 1.96

  Iob. 17.
• * 1.97

  Ose. 9.
• * 1.98

  1. Reg. 9.
• * 1.99

  Math. 4.
• * 1.100

  Psal. 61.
• * 1.101

  Psal. 75.
• * 1.102

  Eccl. 13.
• * 1.103

  Luc. 15.
• * 1.104

  Luc. 10.
• * 1.105

  Genes. 3.
• * 1.106

  2. Cor. 12
• * 1.107

  Mat. 15
• * 1.108

  Eccle. 5.
• * 1.109

  1. Tim. 6.
• * 1.110

  Psal. 75▪
• * 1.111

  Philip. 3.
• * 1.112

  Luc. 10.
• * 1.113

  Iob. 1.
• * 1.114

  Sap. 7.
• * 1.115

  Psal. 4.
• * 1.116

  1. Iohn. 2.
• * 1.117

  Gen. 13.
• * 1.118

  Gene. 31.
• * 1.119

  Exo. 1.
• * 1.120

  Dan. 4.
• * 1.121

  Gene. 1.
• * 1.122

  Rom. 1.
• * 1.123

  Phil. 3.
• * 1.124

  Luke. 14.
• * 1.125

  Gene. 39.
• * 1.126

  Mat. 19.
• * 1.127

  Mat 16. Leu. 11.
• * 1.128

  Iud. 7.
• * 1.129

  Iob. 1.
• * 1.130

  Luc. 6.
• * 1.131

  Psal. 83.
• * 1.132

  Psal. 41.
• * 1.133

  Psa. 136 Mat. 5.
• * 1.134

  Apo. 7. Apo. 21.
• * 1.135

  Iob. 3.
• * 1.136

  Iob. 21.
• * 1.137

  Luc. 16.
• * 1.138

  Iohn. 11. Luc. 19.
• * 1.139

  Iohn. 11. Luc. 19.
• * 1.140

  Mat. 18.
• * 1.141

  Exo. 14.
• * 1.142

  Eccl. 2.
• * 1.143

  Exod. 2.
• * 1.144

  Psal. 93▪
• * 1.145

  Tob. 5.
• * 1.146

  Prou. 15.
• * 1.147

  Esa. 24.
• * 1.148

  1. Cor. 7. Sap. 10.
• * 1.149

  Heb. 11. 1. Pet. 2.
• * 1.150

  Sap. 7.
• * 1.151

  Psal. 11.
• * 1.152

  Io••. 1.
• * 1.153

  Iob. 10.
• * 1.154

  Io. 16.
• * 1.155

  Phil. 4.
• * 1.156

  Luc. 10.
• * 1.157

  1. Cor. 1.
• * 1.158

  Psal. ••1.
• * 1.159

  Esa 14. Prou. ••.
• * 1.160

  Luc. 1.
• * 1.161

  Psal. 3.
• * 1.162

  Can. 4.
• * 1.163

  Ioh. 14.
• * 1.164

  Eph. 2.
• * 1.165

  Gen. 21.
• * 1.166

  Iohn. 16.
• * 1.167

  Gal. 5.
• * 1.168

  Psal. 102.
• * 1.169

  Psal. 138
• * 1.170

  1. Cor. 14.
• * 1.171

  Eccl. 9.
• * 1.172

  Psal. 90.
• * 1.173

  Io. 12.
• * 1.174

  Io. 19.
• * 1.175

  Gene. 3. Iob. 1.
• * 1.176

  Prou. 1.
• * 1.177

  1. Re. 9.
• * 1.178

  2. Reg. 11.
• * 1.179

  2. Reg. 1.
• * 1.180

  Gene. 40.
• * 1.181

  Mat. 17.
• * 1.182

  Mat 5.
• * 1.183

  2. Tim. 3.
• * 1.184

  Luc. 13. Math. 7.
• * 1.185

  Io. 15.
• * 1.186

  Io. 12.
• * 1.187

  Mar. 55
• * 1.188

  Mar. Vlt.
• * 1.189

  Io. 15.
• * 1.190

  Mat. 5.
• * 1.191

  Act. 7.
• * 1.192

  2. Cor. 12.
• * 1.193

  Mat. 5.
• * 1.194

  Hester. 3.
• * 1.195

  Mat. 16.
• * 1.196

  Luke. 16.
• * 1.197

  Act. 14. Psal. 60· Prou 13.
• * 1.198

  2. Re. 20.
• * 1.199

  Psal. 50.
• * 1.200

  1. Pet. 2.
• * 1.201

  Gene. 42.45.
• * 1.202

  1. Re. 26.
• * 1.203

  Tob. 11.
• * 1.204

  Psal. 15.
• * 1.205

  Psal. 119.
• * 1.206

  Gene. 1.
• * 1.207

  Exod. 1.
• * 1.208

  Act. 9.
• * 1.209

  Psal. 2.
• * 1.210

  Mat. 6.
• * 1.211

  Exo. 12.
• * 1.212

  Num. 11.
• * 1.213

  Ag. 1▪
• * 1.214

  Mat. 6.
• * 1.215

  Gene. 1.
• * 1.216

  Mat. 25.
• * 1.217

  1. Pet. 5.
• * 1.218

  Psal. 93.
• * 1.219

  Luc. 8.
• * 1.220

  Io. 19.
• * 1.221

  1 Cor. 3.
• * 1.222

  Srp. 5.
• * 1.223

  1. Re 3.
• * 1.224

  Act. 26.
• * 1.225

  Luc. 23.
• * 1.226

  1. Cor. 3.
• * 1.227

  Pro. 10. Luc. 16
• * 1.228

  Sapi. 5.
• * 1.229

  Exo. 4.
• * 1.230

  Prou. 3▪
• * 1.231

  Gen. 32.
• * 1.232

  Eccl. 27.
• * 1.233

  Exod. 7.
• * 1.234

  1. Cor. 1.
• * 1.235

  Rom. 1.
• * 1.236

  1▪ Reg. 11.
• * 1.237

  1. Cor. 2.
• * 1.238

  Iob. 14.
• * 1.239

  Iam. 4.
• * 1.240

  Iob. 7.
• * 1.241

  Eccl. 3.
• * 1.242

  2 Re. 14.
• * 1.243

  Tob. 6.
• * 1.244

  Psal. 115
• * 1.245

  Psal. 38.
• * 1.246

  Io••. 9.
• * 1.247

  Iob. 5.
• * 1.248

  Gene. 3. Iob. 7.
• * 1.249

  Iob. 7.
• * 1.250

  Psal. 89.
• * 1.251

  Psa. 102.
• * 1.252

  Iob. 9.
• * 1.253

  Psal. 89.
• * 1.254

  Ec••l. 5.
• * 1.255

  Ezech 33.
• * 1.256

  Eccl. 2.
• * 1.257

  Act. 1.
• * 1.258

  Psa. 118.
• * 1.259

  Gene. 6.
• * 1.260

  Iohn. 9.
• * 1.261

  Iudg. 19.
• * 1.262

  1. Cor. 6.
• * 1.263

  Psal. 31.
• * 1.264

  Esa. 49.
• * 1.265

  Eccl. 3.
• * 1.266

  Eccl. 8.
• * 1.267

  Eccl. 12.
• * 1.268

  Psal. 145.
• * 1.269

  Sap. 6.
• * 1.270

  Iher. 2.
• * 1.271

  Amos. 6.
• * 1.272

  Dan. 5.
• * 1.273

  2. Re. 2.
• * 1.274

  Rom 8.
• * 1.275

  1 Io. 1.
• * 1.276

  Colo. 2.
• * 1.277

  Mat. 4.
• * 1.278

  Exo 3. Leu. 1.
• * 1.279

  Phi. 4.
• * 1.280

  Gene. 30.
• * 1.281

  Gen. 39.
• * 1.282

  Eccl. 19.
• * 1.283

  2. Reg. 3.
• * 1.284

  3. Re. 22.
• * 1.285

  1. Reg. 21.
• * 1.286

  Iud. 4.
• * 1.287

  Esa. 4.
• * 1.288

  3. Reg. 13.
• * 1.289

  Apo. 17.
• * 1.290

  Eccl. 26.
• * 1.291

  Gene. 29
• * 1.292

  Num. 22.
• * 1.293

  Iob. 2.
• * 1.294

  Psal. 9.
• * 1.295

  Psal. 111.
• * 1.296

  Mat. 1.
• * 1.297

  Exo. 17.
• * 1.298

  Iob. 13.
• * 1.299

  Psal. 1.
• * 1.300

  Prou. 10.
• * 1.301

  Eccl. 49.
• * 1.302

  2▪ Re. 1.
• * 1.303

  Psal. 91.
• * 1.304

  1. Re. 25.
• * 1.305

  Eccl. 43.
• * 1.306

  Io. 16.
• * 1.307

  Esa 57.
• * 1.308

  Dan. 7.
• * 1.309

  3. Re. 19.
• * 1.310

  Gene. 18.
• * 1.311

  Exo. 14.
• * 1.312

  ••. Re. 19.
• * 1.313

  Ier. 1••.
• * 1.314

  1. Re. 26.
• * 1.315

  2. Re. 4.
• * 1.316

  H••er. 16.
• * 1.317

  Iu. 16:
• * 1.318

  Psal. 11.
• * 1.319

  Sap. 10. Prou. ••9.
• * 1.320

  Sap. 5.
• * 1.321

  Gen▪ 31.
• * 1.322

  Num. 1.
• * 1.323

  Iud. 16.
• * 1.324

  Mat. 11.
• * 1.325

  Apo. 24.
• * 1.326

  Ose. 2.
• * 1.327

  Luc. 8.
• * 1.328

  Mat. 11.
• * 1.329

  3. Re. 22.
• * 1.330

  Psa. 127.
• * 1.331

  Mat. 11.
• * 1.332

  Psal. 76.
• * 1.333

  Luc. 7.
• * 1.334

  Mat. 27.
• * 1.335

  Gene. 1.
• * 1.336

  Psa. 114.
• * 1.337

  Gene. 8.
• * 1.338

  Psa. 104.
• * 1.339

  1▪ Cor. 7.
• * 1.340

  Iob. 20.
• * 1.341

  Iob. 20.
• * 1.342

  Psal. 36.
• * 1.343

  Can. 2.
• * 1.344

  Mat. 13.
• * 1.345

  I••c. 4.
• * 1.346

  Prou. 10.
• * 1.347

  Hier. 16.
• * 1.348

  Gene. 13.
• * 1.349

  Exod. 8.
• * 1.350

  Esa. 59.
• * 1.351

  Iob. 8.
• * 1.352

  Psal. 14 1
• * 1.353

  Num. 11.
• * 1.354

  Num. 21.
• * 1.355

  Gal. 4.
• * 1.356

  Num. 34▪
• * 1.357

  Gene. 11.
• * 1.358

  Iob. 9.
• * 1.359

  Mat. 17.
• * 1.360

  Est. 5.
• * 1.361

  Exo. 10.
• * 1.362

  Psa. 106.
• * 1.363

  2. Reg. 1.
• * 1.364

  Psal. 37.
• * 1.365

  〈◊〉〈◊〉. 2.
• * 1.366

  1. Re. 3.
• * 1.367

  Soph. 1. Iohn. 11.
• * 1.368

  Iohn. 1. Thren 4.
• * 1.369

  Prou. 19. Iohn. 9.
• * 1.370

  Eccl. 10.
• * 1.371

  Exod. 10.
• * 1.372

  Iob. 24▪
• * 1.373

  Psal. 34.
• * 1.374

  Gal. 6.
• * 1.375

  Iob. 14.
• * 1.376

  Psal. 36:
• * 1.377

  Bar. 3.
• * 1.378

  Apo. 18.
• * 1.379

  Luc. 12.
• * 1.380

  Exod. 5.
• * 1.381

  Apo. 3.
• * 1.382

  Gene. 3.
• * 1.383

  Tren. 3.
• * 1.384

  Exod. 14.
• * 1.385

  1. Reg. 1.
• * 1.386

  Psal. 9.
• * 1.387

  Iob. 14.
• * 1.388

  Io. 15▪
• * 1.389

  Gene. 4. Gene. 21. Gene. 27. Gene. 37. 1. Re. 1. 1 Re. 18. 3. Re. 19.
• * 1.390

  Iob. 3. 2. Re. 6.
• * 1.391

  1. Esdr.
• * 1.392

  1. Thess. 5.
• * 1.393

  2 Cor. 6 Prou. 1.
• * 1.394

  Prou. 16.
• * 1.395

  Eccl. 33.
• * 1.396

  Rom. 12,
• * 1.397

  Luke. 7,
• * 1.398

  Rom. 12.
• * 1.399

  Mar. 8.
• * 1.400

  Rom. 12▪
• * 1.401

  1. Cor. 4.
• * 1.402

  Mat. 13.
• * 1.403

  Ier. 10.
• * 1.404

  Mat. 17.
• * 1.405

  Esa. 13.
• * 1.406

  4. Reg. 2.
• * 1.407

  Gene. 19.
• * 1.408

  Gene. 21.
• * 1.409

  Mat. 13,
• * 1.410

  Exo. 12.
• * 1.411

  Psal. 59.
• * 1.412

  Luc. 21.
• * 1.413

  1 Iohn. 2.
• * 1.414

  Exod. 3.
• * 1.415

  Iob. 19.
• * 1.416

  Eccl. 21.
• * 1.417

  Esa. 14.
• * 1.418

  G••ne. 4.
• * 1.419

  Eccl. 19.
• * 1.420

  1. Cor. 10
• * 1.421

  Eccl. 13.
• * 1.422

  Deu. 7.
• * 1.423

  3▪ Re▪ 13.
• * 1.424

  3 Re. 22.
• * 1.425

  Esa. 1.
• * 1.426

  Iob. 34▪
• * 1.427

  Gene. 19.
• * 1.428

  Phi. 2.
• * 1.429

  Can. 2▪
• * 1.430

  ••ze. 2.
• * 1.431

  Psal. 17.
• * 1.432

  1. Re. 10.
• * 1.433

  Mat. 26.
• * 1.434

  Gene. 31.
• * 1.435

  Gene. 39.
• * 1.436

  4. Reg. 3▪
• * 1.437

  Io. 2.
• * 1.438

  Act. 1.
• * 1.439

  1. Cor. 15.
• * 1.440

  Mat. 19.
• * 1.441

  1. Cor. 13.
• * 1.442

  Iob. 1.
• * 1.443

  Psa. 118.
• * 1.444

  Gene. 15
• * 1.445

  1. Cor. 10.
• * 1.446

  1. Cor. 10.
• * 1.447

  Eccl. 7.
• * 1.448

  Gene. 3.
• * 1.449

  Dan. 14.
• * 1.450

  Mat. 24.
• * 1.451

  Mat. 25.
• * 1.452

  Eccl. 19
• * 1.453

  Io. 9.
• * 1.454

  Mat. 25.
• * 1.455

  3. Re. 13.
• * 1.456

  Iob. 14.
• * 1.457

  Mat. 23.
• * 1.458

  Eccl. 11.
• * 1.459

  Mat. 17.
• * 1.460

  Mat. 22.
• * 1.461

  3 Re. 19.
• * 1.462

  1. Io. 2.
• * 1.463

  Eccl. 10.
• * 1.464

  Ia. 4.
• * 1.465

  Luc. 18.
• * 1.466

  Num 6▪
• * 1.467

  Exod. 9.
• * 1.468

  Iob. 41.
• * 1.469

  Eccl. 10.
• * 1.470

  Prou. 8.
• * 1.471

  Prou 13.
• * 1.472

  Reg. 15.
• * 1.473

  Luc. 18.
• * 1.474

  Mat. 7.
• * 1.475

  Mat. 1••.
• * 1.476

  Mat. 11.
• * 1.477

  Mat. 17.
• * 1.478

  Mat. 8.
• * 1.479

  1. Cor. 15
• * 1.480

  Luc. 5.
• * 1.481

  Luc. 2.
• * 1.482

  Mat. 3. Io. 1.
• * 1.483

  Gene. 4.25.41.
• * 1.484

  2. Re. 16.
• * 1.485

  1. Re. 10.
• * 1.486

  Mat. 4.
• * 1.487

  Phil. 2.
• * 1.488

  Mat. 19.
• * 1.489

  Mat. 11.
• * 1.490

  Gene. 18.
• * 1.491

  Eph. 5.
• * 1.492

  Eccl. 14.
• * 1.493

  Eccl. 10.
• * 1.494

  Iob. 1.
• * 1.495

  L••c. 16.
• * 1.496

  Exod. 15.
• * 1.497

  Iu. 7.
• * 1.498

  I••s. 7.
• * 1.499

  4. Reg. 5.
• * 1.500

  Mat. 27.
• * 1.501

  Act. 5.
• * 1.502

  Gene. ••▪
• * 1.503

  Luc. 6.
• * 1.504

  Pro. 31.
• * 1.505

  3. Reg. 17
• * 1.506

  Mat. 25.
• * 1.507

  Psal. 40.
• * 1.508

  ••. Cor. 6.
• * 1.509

  Gene. 17.19.38.34.
• * 1.510

  Iu. 20. 2. Re. 13. Tob. 8. Iud. 16. 2. Re. 12.
• * 1.511

  Dan. 18. N••m. 28. 1. Cor. 10.
• * 1.512

  Gal. 5.
• * 1.513

  1 Cor. 6
• * 1.514

  Sap. 1.
• * 1.515

  Eze. 24.
• * 1.516

  Apo. 1.
• * 1.517

  Iher. 9.
• * 1.518

  2. Re. 4.
• * 1.519

  2 Re. 11.
• * 1.520

  Iud. 13.
• * 1.521

  Apo. 21.
• * 1.522

  Sap. 4.
• * 1.523

  Eccl. 9.
• * 1.524

  Gene. 2.
• * 1.525

  Psal. 150.
• * 1.526

  Psal. 33
• * 1.527

  Psal. 22.
• * 1.528

  Gene. ••.
• * 1.529

  Psa. 141.
• * 1.530

  Psa. 103.
• * 1.531

  L••••. 15.
• * 1.532

  Prou. 23.
• * 1.533

  Psa. 118.
• * 1.534

  Ose. 12.
• * 1.535

  Psal. 16.
• * 1.536

  Psa. 58.
• * 1.537

  Agge. 1.
• * 1.538

  Psa. 18.
• * 1.539

  ••ene. 1.
• * 1.540

  ••sa. 102.
• * 1.541

  Psal. 41.
• * 1.542

  Psal. 36.
• * 1.543

  Psal. 16.
• * 1.544

  ••sa 1••4.
• * 1.545

  Ion. 1.2.
• * 1.546

  Gene. 32.
• * 1.547

  Iac. 1.
• * 1.548

  Exod. 8.
• * 1.549

  Psal. 36.
• * 1.550

  Iher. 17
• * 1.551

  Psa. 117. Hest. 7
• * 1.552

  1. Re. 18.
• * 1.553

  Psa. 38. Prou. 10.
• * 1.554

  Prou. 16.
• * 1.555

  Pro. 31.
• * 1.556

  Ose, 12.
• * 1.557

  Pro. 3.
• * 1.558

  Psal. 2.
• * 1.559

  Eccl. 1.
• * 1.560

  Isa. 25.
• * 1.561

  Eccl. 2.
• * 1.562

  Psa. 145.144.
• * 1.563

  Luc. 10.
• * 1.564

  1. Cor 9.
• * 1.565

  Gene. 19.
• * 1.566

  Gal. 2.
• * 1.567

  Luc 18.
• * 1.568

  Mar. 12.
• * 1.569

  Rom. 13.
• * 1.570

  Iob. 1.
• * 1.571

  Mat. 5. Rom. 8.
• * 1.572

  Mat. 5.
• * 1.573

  Es. 10.
• * 1.574

  Psal. 68.
• * 1.575

  Mat. 5.
• * 1.576

  Gene. 12.
• * 1.577

  Io. 12.
• * 1.578

  Heb. 12. 1 Re. 15. 2. Mac. 9.
• * 1.579

  Rom. 8.
• * 1.580

  2. Tim. 3.
• * 1.581

  Ios. 6.
• * 1.582

  Luc. 9.
• * 1.583

  Mat. 13.
• * 1.584

  Act. 5
• * 1.585

  Io. 8.
• * 1.586

  Heb. 12.
• * 1.587

  Mat. 27.
• * 1.588

  Iob. 7.
• * 1.589

  2. Cor. ••
• * 1.590

  Pro. 16
• * 1.591

  1. Cor. 10.
• * 1.592

  Io. 12.
• * 1.593

  Apoc. 2.
• * 1.594

  Rom. 1.
• * 1.595

  Gene. 2.
• * 1.596

  Prou. 1.
• * 1.597

  Iob. 30.
• * 1.598

  Iob. 4.
• * 1.599

  Psal. 50.
• * 1.600

  3. Reg. 2.11.14.15
• * 1.601

  Iob. 42.
• * 1.602

  Leu. 11.
• * 1.603

  Psa. 114.
• * 1.604

  Deu. 14.
• * 1.605

  Eccl. 2.
• * 1.606

  Eph. 4.
• * 1.607

  Exod. 3.
• * 1.608

  Mat. 17.
• * 1.609

  Psal. 38.
• * 1.610

  Io.
• * 1.611

  Psal. 43.
• * 1.612

  Phil. 1.
• * 1.613

  Gene. 21.
• * 1.614

  1 Cor. 5.
• * 1.615

  Gene. 17.
• * 1.616

  Gal. 2. Mat. 2.
• * 1.617

  Col. 3.
• * 1.618

  Gal. 5. Col. 3.
• * 1.619

  1. Re. 15▪
• * 1.620

  3▪ Re. 20▪
• * 1.621

  Exo. 19.
• * 1.622

  Gene. 25.
• * 1.623

  Gene. 29.
• * 1.624

  Dan. 2.
• * 1.625

  Gal. 6.
• * 1.626

  Rom. 8.
• * 1.627

  Gene. 3.
• * 1.628

  Iob. 1.
• * 1.629

  Gene. 1.
• * 1.630

  Act 9. 1. Cor. 9.
• * 1.631

  Luc. 12.
• * 1.632

  Dan. 10.
• * 1.633

  Dan. 14.
• * 1.634

  Gene. 19.
• * 1.635

  Psal. 31.
• * 1.636

  Exod. 14.
• * 1.637

  Gene. 21.
• * 1.638

  Psal. 8.
• * 1.639

  Iher. 5.
• * 1.640

  Ose. 2.
• * 1.641

  Gene. 1••▪
• * 1.642

  Gene. 21.•• ••e. 19.
• * 1.643

  Gene. 21.
• * 1.644

  Mat. 9.
• * 1.645

  4. Reg. 6.
• * 1.646

  Mat. 7.
• * 1.647

  Mat. 26.
• * 1.648

  Gene. 1.
• * 1.649

  Psal. 54.
• * 1.650

  3. Reg. 5. 3. Re. 17.
• * 1.651

  Exod. 16.
• * 1.652

  Exod. 14.
• * 1.653

  Esd. 32.
• * 1.654

  Iam. 1.
• * 1.655

  Prou 18
• * 1.656

  Es. 30.
• * 1.657

  Thren. 3▪
• * 1.658

  Iam. 1.
• * 1.659

  Prou. 25.
• * 1.660

  4. Re. 25.
• * 1.661

  Mat. 12.
• * 1.662

  Psa. 1••4.
• * 1.663

  Luc. 24.
• * 1.664

  2. Tim. 2.
• * 1.665

  1. Cor. 15.
• * 1.666

  Eccl. 9.
• * 1.667

  2. Mac 15
• * 1.668

  Luc. 19. Mat. 26.
• * 1.669

  1 Cor. 10.
• * 1.670

  Luc. 7.
• * 1.671

  ••um. 12.
• * 1.672

  Exod. 8.
• * 1.673

  Prou. 22.
• * 1.674

  Psa. 139.
• * 1.675

  Dan. 2.
• * 1.676

  Psal. 33.
• * 1.677

  Num. 14.
• * 1.678

  Psal. 37.
• * 1.679

  Eccl. 29.
• * 1.680

  Gene. 25.
• * 1.681

  L••c. 10.
• * 1.682

  Gal. 6.
• * 1.683

  1. Cor. 10.
• * 1.684

  Mat. 26.
• * 1.685

  Gal. 6.
• * 1.686

  Luc. 23.
• * 1.687

  Es. 59.
• * 1.688

  1 Cor. 12.
• * 1.689

  Mich. 2.
• * 1.690

  Heb. 4.
• * 1.691

  Ps••. 13
• * 1.692

  1. Cor.
• * 1.693

  Iher. 4.
• * 1.694

  Esa. 66.
• * 1.695

  Eccl. 33.
• * 1.696

  〈◊〉〈◊〉 5.
• * 1.697

  1. Re. 19. 2. Re. 11. 3. Re. 11.
• * 1.698

  Iud. 18.
• * 1.699

  Sap. 10.
• * 1.700

  Prou. 31.
• * 1.701

  Exod. 16.
• * 1.702

  Eccl. 16.
• * 1.703

  Mat. 20.
• * 1.704

  Gal. 5.
• * 1.705

  Rom. 12.
• * 1.706

  Luc. 23.
• * 1.707

  Apo. 3.
• * 1.708

  Io. 13.
• * 1.709

  Luc. 1.
• * 1.710

  Exod. 12.
• * 1.711

  Gene. 18.
• * 1.712

  Psa. 118.
• * 1.713

  1. Io. 4.
• * 1.714

  Iob. 20.
• * 1.715

  Luc. 1.
• * 1.716

  Deu. 32.
• * 1.717

  2 Re. 19.
• * 1.718

  2. Reg. 7.
• * 1.719

  Io. 8.
• * 1.720

  Exod. 19.
• * 1.721

  Eccl. 5. Eph. 5.
• * 1.722

  Io. 13.
• * 1.723

  Gene. 22.
• * 1.724

  Psal. 2.
• * 1.725

  Gene. 4.
• * 1.726

  Exod 5.
• * 1.727

  ••. Re 1••. 4. Reg. 3.
• * 1.728

  Act. 4.
• * 1.729

  Psal. 26.
• * 1.730

  Prou. 18.
• * 1.731

  To. 4.
• * 1.732

  Mat. 8.
• * 1.733

  Luc. 2.
• * 1.734

  Phil. 2.
• * 1.735

  Luc. 10.
• * 1.736

  1. Re. 24
• * 1.737

  Gene. 3.
• * 1.738

  Prou. 21.
• * 1.739

  Mat 5.
• * 1.740

  Mat. 5.
• * 1.741

  Luc. 2.
• * 1.742

  2. Cor. 2.
• * 1.743

  Luc 2. Mat. 2.
• * 1.744

  2. The. 3▪
• * 1.745

  Mat. 3.
• * 1.746

  Gal. 3
• * 1.747

  Mar. 11.
• * 1.748

  Exod. 13.
• * 1.749

  Mar. 12.
• * 1.750

  Mat. 10.
• * 1.751

  Iob. 2.
• * 1.752

  1. Re. 10.
• * 1.753

  Gene. 19.
• * 1.754

  Apoc. 2.
• * 1.755

  Exod. 28.
• * 1.756

  Eccl. 27.
• * 1.757

  Gene. 15.
• * 1.758

  Psal. 38
• * 1.759

  Luc. 9.
• * 1.760

  Apo. 4.
• * 1.761

  1. Re. 6
• * 1.762

  Eccl. 2.
• * 1.763

  Exod. 5.
• * 1.764

  Gene. 31.
• * 1.765

  Tob. 12.
• * 1.766

  3. Re. 14.
• * 1.767

  1. Io. 4.
• * 1.768

  1. Cor. 10.
• * 1.769

  Iac. 12▪
• * 1.770

  Iob. 2.
• * 1.771

  1▪ Re. 18.
• * 1.772

  Gene. 41.
• * 1.773

  Iona. 1.
• * 1.774

  Dan. 13.
• * 1.775

  Mat. 26.
• * 1.776

  Mat. 6.
• * 1.777

  2 Cor. 3.
• * 1.778

  Esay. 38.
• * 1.779

  Act. 1.
• * 1.780

  1. Re. 18.
• * 1.781

  Iudi. 1••▪ Mach 15. Dan. 3.
• * 1.782

  3. Re. 17
• * 1.783

  Exod. 24
• * 1.784

  4. Re. 20
• * 1.785

  Exod. 32
• * 1.786

  Mar. 11.
• * 1.787

  Apoc. 1.
• * 1.788

  Psal. 23.
• * 1.789

  Psa. 142.
• * 1.790

  1. Pet. 4.
• * 1.791

  Sop. 1. Dan. 5.
• * 1.792

  Gene. 3.
• * 1.793

  Psal. 67.
• * 1.794

  Psal. 32.
• * 1.795

  Es. Vlt.
• * 1.796

  Apo. 18.
• * 1.797

  Deu. 25.
• * 1.798

  Iob. 6.
• * 1.799

  Sep. 6. A••oc. 9 Psal. 43.
• * 1.800

  Gal. 1.
• * 1.801

  Iher. 22.
• * 1.802

  Heb. 6.
• * 1.803

  Mat. 11.
• * 1.804

  Mat. 25.
• * 1.805

  Gene. 48.
• * 1.806

  1. Cor. 2.
• * 1.807

  Apoc. 21.
• * 1.808

  Gene. 45.
• * 1.809

  Mat. 2.
• * 1.810

  Luc. 1.
• * 1.811

  1. Reg. 6.
• * 1.812

  Luc. 9.
• * 1.813

  Mat. 13.