A METHOD unto Mortification: Called heretofore, The contempt of the world, and the vanity thereof. Written at the first in the Spanish, afterward translated into the Italian, English, and Latin tongues: now last of all perused at the request of some of his godly friends, and as may be most for the benefit of this Church, reform and published by Thomas Rogers. Allowed by authority. 1. john. 2. 15. If any man love the world, the love of the Father is not in him. Imprinted at London by john Windet. 1608. To the worshipful, his good friends, M. H. Blagge, and T. Pooley Esquires, justices for the maintenance of the peace within the county of Suff. S. IT is no new thing in these latter days of the world now first put in ure, but for long continuance among all sorts of the learned a most ancient custom, to dedicate their labours unto some one or more, who in respect of their virtue, zeal, wisdom, authority, or one consideration or other them inciting, are deemed worthy the patronage of the same. In the doing whereof, as in all other things, if a good foresight be not used, by observation I do find that the recompense is either privy scoffs, or open, either scorns of the wicked, or blame and reprehension of the godly: the former they come by which without all regard of their patron's disposition, hand over head, do dedicate good books unto ill men; the latter, that blush not to offer ill books unto good men: the former he got( to leave examples of this time) which unto Antigonus, being then in Arms, presented a book of justice, as though warriors were not to think of justice in time of war: the latter they purchase who dedicate overboldly the carnal books of Italy, and other vain inventions, Aschams. school. 1 book pa. 26. b. unto virtuous and honourable personages. The greater the danger is by misse-dedicating, the greater should be men's care both of the matter which they publish, and of the persons who are to patronize their doings; lest for want of good patrons they be discouraged by ill words, or through diwlgating ill matter, especially under the names of good men, they hear ill, and deservedly. I am bold, worshipful, to gratulate your good and safe return from those dangerous places and persons, with this treatise ensuing: and as I know it is not in your natures, who are no Antagonist, to reject it, as coming out of season: so I have good hope that the godly wise, as many of them already have, will approve the same by their good acceptation, the matter being sound, and most necessary to be read and regarded of all sorts of men in these loose days of the world. Yet because the disposition of many is so perverse and crooked, that oftentimes even good things are contemned, because the doers of them are not liked; and they whose hands have been in this work, are diverse, especially for religion, the author being of one, and myself of another; I think it very necessary something to say in this place, that neither the good Christians may shun this as a Serpent, because of the author a Papist b F. Dicgo de Stella of the order S. Ir. ; nor the papists condemn it, as heretical, in respect of myself, a Protestant. For seeing the ground, subject, and substance of the book is such, as both of us, yea all the wisest of both sides●doe agree in, namely that the world, and the vanities thereof are to be contemned, methinks the circumstance of persons is not so to be regarded, as that any sound persuasions unto godliness, and unto the crucifying of ourselves to the world, whosoever do move them, should be despised, especially when such care hath been had, as neither any thing is added which might either grieve, or nursle the Papist in superstition, nor any thing left out, but what would offend the godly Christian, if it were still in; nor any thing published, but may like them, whosoever they be, as have grown, and would more and more, into a detestation of this world, and the vanities of the same. If any adversaries do say, that much I have omitted, and therefore take offence: I answer, the thing is more open than that I can deny it, and my grounds so good, that I neither am, neither need to be ashamed for so doing. For hath nature taught the Bee out of all flowers to choose those as are meetest to minister the sweet honey and wax, and to leave the rest? and shall not grace move Christians to make choice of that which may be to the comfort and profit of the Church of God? Have Carpenters such wisdom, as they will not build with every tree, but choose one, and leave another, as may be most for the profit of the builder, the safety of the inhabiters, and their own credit; and shall not the spiritual builders have the same for the edifying of the house of God? Shall the holy Spirit command us to Try the Spirits b 1. joh. 4. verse 1. , to Try all, and keep that which c 1. Thes. 5. verse 21. is good, and are such commended that would receive no more, no not of the Apostles words than could be justified by the Scriptures of God● d Acts. ●7 10. 11. , and shall they be blamed which obey so holy a commander, and imitate such divine examples? But Authors must have their words, and Readers are to use their judgement in refusing, or taking as shall be most for their behoof. The Philosophers many of them wrote much, yet is it lawful for Christians, in the judgement of S. Austin e Lib. 2. de doctrina christiana. , to take from them, as from unjust detainers, the riches of true wisdom which they enjoy, and translate the same into the treasury of the Church of God. For whatsoever the Philosophers and Poets did writ that was unsound, it came of themselves; but, saith Tertulian f In Apobloget. , whatsoever they published that was good, they either drew it immediately from the holy Scriptures, or they learned the same of them which had read the word of God. That which the Fathers have thought of the Philosophers and Poets, we may judge of all other aliens from the Church and heretics; and therefore we do them no wrong, when we take but the truth, which is our own, and leave them the errors, wherein we have none interest. Again, whatsoever is said of our adversaries, sure I am the time was and still is, that they themselves do so much as we do to others: so that with what words they do either commend their own, or dislike our doings, with the very same they commend us, & condemn themselves. For, in proof hereof though I might allege the ●oet Martial purged by Edmondus Augerius a jesuit: & of our own writers among others the tables of Spangenberge not reform, but deformed in many things by Villamicentius a Friar; & of there own sid Ludovicus Vives, whose golden locks are shaken off, as were Samsons by dalila, even by the divines of Louvain( sufficient profess that if they have done well therein we do not ill that do the very same which they do, or if we do ill they cannot be justified which do to others, either more than we will offer, or as much as we do unto any of them) yet this very book shall suffice for all, which is so translated both by G. C. into English, & by Petrus Burgundus into Latin, both following one and the same Italian translation( for the Author himself was a Spaniard g R. P. Fr Didaci Stellae, Hispani etc. saith Burgundu. , and wrote in the Spanish tongue h Recenter ex Hispani calingua in ●●alicam. traducti per Hieremiam For resti, etc.▪ though in the preface of G. C. it is said to be written in the Spanish or Italian language doubtfully. , that he which hath but one eye, sufficiently may perceive that either the English is marvelously augmented, which hath a great deal more than the Latin; or the Latin hath left out very much for it is but an Epitome. or an Abstract, as it were, in respect of the English. Now if G. C. hath truly expressed the letter, and delivered the Author's mind faithfully, which he travailed to do both for his own honesty, and the Readers satisfaction i G. C in the preface to his translat. , surely Burgundus hath neither truly expressed the letre, nor faithfully delivered the author's mind, and so neither dealt honestly with the Author, nor satisfied the christian Reader for he wonderfully varieth from the English, not only in respect of the letre, but so in respect of the matter, as if purposely it were done to shred off many things that were superfluous, I say not only in the English, but also in the authentical copy. Again if Burgundus have done well( for he is but a translator neither k Ex Italica in Latinan translati, a reverendo petro Burgundo. , and no paraphrase) then doubtless G. C. is much to blame which inserted so much, I say not simply matter, but errors too, as are not to be read in the Latin copy. Now whether of them have dealt the more sincerely I leave it to their iùdgement which have the Italian & the Spanish copies & the Authors own words, which I neither have, nor can get: but their own doings, as they have, & may, I trust, deliver me from blame, so they troubled me in such sort when I took this work in hand, that I was enforced to use a Christian liberty in the doing hereof, & thereby to cull from them both such things as were for the benefit of the Church: and in them both to overpass whatsoever was to much redounding in words, or otherwise erroneous for matter, & out of them both to frame such a treatise, varying so little as might be from the Author's purpose, as should be profitable ●or the Church of God, and offensive to none that have any sparkles of true wisdom in their minds. And though the diversity of translations, and in the translations the great diversity had not moved: yet the errors were so many, and the scriptures in many places so vainly applied, so untruly expounded, so dangerously wrested▪ and many things so falsesly collected from the word of God both in the English, & also in the Latin copp●( as any may perceiu by those Tables annexed to the end of this book) that howsoever they might be tolerated if the book were of controversies in Religion, yet being purposely penned, to stir up the affections of Christians to the love of God and of heavenly things, I could not discharge the duty of a true servant in the house of God, if I did not both cut off many things which they had, and use an extraordinary liberty in citing, expounding, applying, alleging of Scripture, and in the whole matter, least under the pretence of moving the godly readers to love the good things of the spirit, they were alured withal to the liking of most dangerous errors, & untruths, which God abhorreth: and so they should reap not so much benefit by that which is good, as hurt, which is the drift of Satan, to their souls by that which is wicked. The doing whereof if it please not mine adversaries, to make them to like it I will spend no more words at this time: I trust none that be truly religious, and godly wise,( whom I chiefly respect) but will interpret my pains in the best part, and withal wish that what else any of the contrary side in respect of Religion, shall publish to this end & effect if it cannot for some causes utterly be expressed, which is impossible yet it may carefully and wisely both be perused & reform, that good, & none hurt may redound unto the people of God. And this I have thought good to dedicate unto your worships, as in that respect before cited, so partly to signify that the good will & friendship which from the first time I was acquainted with you, I have found at your hands, is not forgotten, though little spoken of on my part; and prtely by some work of mine own, having none other thing so good, to requite in some sort the benefits received from you both: and, though I desire you not to take it in good part, because I need not, not in respect of the worthiness of the thing, so much as of the goodness of both your natures; yet most earnestly I beseech the almighty God namely for you, that as by the great wisdom wherewith ye be inspired from above, and by the experience ye have gotten in the world, ye know how vain, and deceitful the world, and the things in the world, are, so more and more ye may grow both into a detestation of all the vanities of the same whatsoever, and into the liking, and loving, and longing for those things which are truly glorious, and to be desired: and for the which we are created l Ephes. 1. verse. 4 in the heavens; and that which I pray for you by name, I desire also not only for myself, but beside for all the rest of our friends wheresoever. Your W. in the Lord, Tho. Rogers. THE First book which displayeth the vanities of this world. CHAP. I. We must contemn this vain world, if we would enjoy God. CHRIST our redeemer doth say a Mat. 6. 24 No man can serve two masters. Sweet is the comfort of God, yet not to all men, but to them only, who despise the vanity of the world. For it cannot be that a man should enjoy God, and with all inordinately desire the things of this life. All men indeed are desirous to enjoy the sweet conversation of the Lord: but few are willing to forego their own private commodities *, a 6, 21. 22 and from the heart to contemn the goods of the earth; they desire, I grant, the inward comfort of the soul, but so, that with it they may satisfy the appetites of their fleshly mind. But thou who art purposed to follow Christ, thou must deny thyself, b Luk. 9 23 that having forsaken the world, Christ may be thine. Christ and the Devil are enemies one to the other, c Mat. 8. 29 and having nothing in common between themselves, they cannot inhabit together in one place. Deliver thyself from the love of the world, if thou wouldst that God should have access unto thy soul, For thou shalt never taste how sweet God is, until the goods and pleasures of this world are loathsome, and unpleasant unto thee. And persuade thyself, that then, and not afore, thy soul shall be able to receive the consolation of Christ jesus, when as bitter thou abhorrest the things of this world. As it is impossible with one eye to look up to heaven, and with the other downward to the earth: so against reason is it, that so-long as thine affection. is bend toward earthly things, thou shouldest enjoy the comforts of the spirit. If therefore thou have any desire at all after God, of necessity thou must deprive thyself of all human joy, when it is an hindrance unto heavenly consolation. Fly with all thine heart, from all comfort of the world, and thou shalt be comforted of God d Mat. 5. 4. . Pluck away from thy soul the love of the world, that a place may be left, wherein the love of God may be engraffed, and take root. God would not suffer that one and the same Altar should serve for himself, and for Dagon too; and though the Philistines with might and main laboured, yet never could they bring the same to pass e 1. Sam 5. 2. etc. . God will not that the idol of sin, which thou wouldst adore, shall have any room there, where his heavenly majesty hath an abiding place f ●. Cor. 9 14. etc. . He cannot abide that himself and the world should be worshipped together. If thou wilt love God, of force thou must hate the glory of b Mat 11. 29 Purge thine heart from all wickedness, and thou shalt come unto that peace. Learn in every thing to conquer thyself, so shalt thou have the inward quietness of the mind. Break thine unbridled appetites, remove away the vain desires of this present world, abandon pleasures that thou mayst live at peace and tranquillity; that nothing may trouble, nor molest thee, that finally thou mayst enjoy the sweetness of the spitit, and attain a certain Paradise in this world. Nothing can happen unto a righteous man unto his perturbation. Thine own affections are they which move bats against thee c jam. 4. 1, , and thine enemies being within, how canst thou complain of them without? He is a great Lord, that can command himself. And this in fine, is the noble sovereignty of our will, that it hath more power than the Kings and Emperors of the world, who of enemies cannot make friends as can our will, being disposed thereunto, when she subdueth the disordered appetites. Why are injuries and afflictions whatsoever grievous unto thee, but b●cause thou dost shun them? Now if they would be sweet rather, and not irksome, wouldst thou once love them? S. Paul rejoiced in the Cross of Christ d Gal. 6, 14 and those glorious Apostles went away rejoicing that they were counted worthy to suffer rebuke for his name e Act. 5. 41 . Why did ●hese so holy men rejoice in tribulations, wherein thou hast no joy? Surely that pleased them▪ which is unpleasant to thee. Once do thou love that, which holy men have loved, and thou shalt find that comfort which they had in troubles. If persecutions bring thee grief, complain not on the persecutor, but rather on thyself, who fliest from that, wherein thou shouldest rejoice f jam. 1, 2. Conform thyself after the ensample of jesus Christ, & be a friend of his cross, and suffering. g 1. Pet. 2 21. etc. Resign thyself wholly into his hands, and love that which he did love▪ so shalt surely it were alone sufficient to confound then, which in title only, be Christians. Let us be ashamed to pass the time in pleasures and delights, when our Captain lived in great reproach and peril. ●●ee is no good Soldier which beholding his captain dying before his face, will not venture himself to the peril of death, without thinking of his own life and pleasure. If thou seek after honour, seeing thy Captain dishonoured, it is a great argument, that thou art none of his band; and counting thyself a Christian▪ thou shouldest greatly blush, if thou find in thyself any love at all of vanity, which Infidels seek after. Many there be which say they are christians, but very few do imitate the life of Christ. They be in name like, it cannot be denied but altogether unlike for manners. If the life of many Christians were compared with the life of our redeeme●, it would then evidently appear how crooked their hearts be, and how much also they decline from that straightness, which God did set them in, seeing they turn themselves unto the love of those things, which his pleasure is, should be despised. I would gladly know who hath more knowledge, God or the world? If thou believest that God knoweth more, mark how he hath chosen poverty, and a base condition b Math. 8. 20. and this only may suffice to teach thee how wicked thy life is. That so hard cratch, wherein he lay on the day of his birth c Luk. 2, 7 condemneth the delicacy of this world; that stable, doth demonstrate how vain the honours and prosperity of this life are, those vile clothes wherein his divine majesty was wrapped, do sufficiently show of what account are the riches of this world. Consider a little the discourse of his life, and behold also his death, so shalt thou find, that the Son of God become man d Luke 1. 37, hath always adhorted us to contemn the world, aswell by example of his life, john 1. 14. as by words & doctrine. The Lord preaching upon the mount thus began his Sermon, Blessed are the poor in spirit, for theirs is the kingdom of heaven e Mat. 5, 3. . The Lord came not to destroy thee, but to direct thee into the way of heaven, and to bring thee unto everlasting salvation. If Christ have not erred, thou dost err; if he hath chosen the good, thou choosest the ill; if he through infamy and suffering hath entered into the gates of glory f Luk. 24 26 , out of question thou takest the ready way unto hell, which so lovest immoderately honour and vanity. In great peril thou livest, and thou dost hazard thy salvation if thou return not from this way, and detest that which thou so lovest, and earnestly determine with thyself hereafter to follow his steps, which cannot err. O what an abuse is it that a most vile worm of the earth doth so desire to be great, when the God of majesty hath made himself so small. g Phil. 2. 6. 7. etc. ? Therefore, Christian soul, if thou see thy husband Isaac going on foot, thou must after th'ensample of Rebecca alight from thy Camel h Gen. 24. 64 , for thou shouldest blush to behold jesus in a base estate, & thyself aloft upon a Camel of worldly vanities. Come down therefore, come down I say, as she did by contemning the promotions and vanity of this present world, and conform thyself according to the life of thy redeemer, that with him hereafter thou mayest enjoy the true joy and eternal glory. CHAP. IV. All the things of this world, are vain. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity a Eccles. 1. 2. 14. . I have considered all the works that are under the Sun, and behold all is vanity. This world in the sacred Scripture is rightly called an Hypocrite, who though to the outward appearance it seem wonderful goodly; yet within is full of vanity and corruption. In those good things which are sensible, it appeareth good, whereas in truth it is full of falsehood and deceit. Fasten not the anchor of the ship of thine heart in the sea of worldly love. The reeds when they begin to spring, do delight the sight, and the eyes are comforted with their goodly hue and flowers, which notwithstanding if you break, you shall find altogether empty, and destitute of substance within. Let not the world deceive thee, neither suffer thy eyes to be taken with the vain and apparent beauty of the same: for do thou cast thine eyes into the inward corners thereof, & thou shalt find there nothing but mere vanity. If the world were opened with the sharp knife of truth, it would by and by be found both vain and deceitful. For all in the world, either it is already past, or present, or to come. That which is past, is not now; that which is to come is uncertain; that which is present is unstable, and but for a moment. It is vanity to trust, but greater vanity greatly to esteem the favour of the world. It is vanity to desire the promotions, but greater vanity to love the riches and pleasures of the same. It is vanity to covet the transitory goods, and surely vanity is it to make great account of the corruptible substance of this world. It is vanity to hunt after the wind of human commendation, vain be the cares which are bestowed upon the service of this unhappy world. To end, all is vanity, saving to love and only to serve God. O happy is that man which is not mindful of the world, surely he shall live at ease, neither can any thing reclaim him from his spiritual exercises, so long as he enjoyeth the sweetness and tranquillity of the spirit. It is better to be poor in spirit than rich in sin, it is better to be little in our own eyes then great, it is better to be of small learning with humility▪ than to be profoundly learned with & vain and proud mind. To abuse thy knowledge & other graces unto more licentiousness, which God hath given thee to bind thee thereby the more zealously to serve him, it is also mere vanity & arrogancy of mind. Surely surely, that last day, at that strait and rigoreus judgement, where the books of all men● consciences shallbe opened, b Revel. 20. 22. and red in the presence of the whole world, c Rom. 14. 10, shall evidently declare how much better it is to be of small, 2 Cor. 5. 10. than of great reputation in this world. It shall then appear, that better it had been to have loved God, than to have disputed about many curious, and subtle questions: a good conscience shall do more good than than many and high orations, uttered in the world, it shall not there be demanded what we have said, but what we have done, neither will it do us good that we follow the deceits, and false promises, but that we have contemned the glory o● this world, and better thou shalt find it, at that day for to have repent thee of thy sins, than for a time to serve thy fleshly appetites, and afterward for ever to be c●st into the pit of hell. d Mat. 25. 41. Consider with thyself, and count how much thou hast bestowed upon the world, and how little upon God, and that in this life which he hath l●nt thee to serve him in. what is become of so many years without profit? what fruit hast thou reaped from the tim thou first served the world? The time passed cannot be recovered. The days are passed thou wottest not how, and death shortly will overtake thee. What hast thou of that which thou hast done? Thou hast found in thy friends no fidelity, in them, upon whom thou hast bestowed benefits, ingratitude, in men generally much fraud and dissimulation. See now all is lost whatsoever thou hast done. That little experience which thou hast of man, and the things whereof thou so complainest, they do all and that continually cry unto thee that God above should have been loved that he alone should have been served e Math. 4. 10. . All thy labour is lost which is not bestowed upon the only service of jesus Christ. That time only is for thy good which thou emploiest upon the service of God: but all the rest tendeth unto vanity and destruction. If yet more exactly thou wilt consider the ingratitude of men▪ and note how a good part of thy time thou hast spent upon their service, it will make thee to lament the time so unprofitably consumed, and hereafter to address thyself to serve thy creator. And seeing the time passed cannot be recovered, would to God at the least now thou wouldst begin to serve him, and lead such a life now before thou be very old, as thou thinkest to do when thine hears be hoary and thou drawest to the grave. Doubtless it is great vanity to spend the life in pleasing of men. Resign up thine appetites; do away thine off●ctions; and count that as nothing which now appeareth something. CHAP. V. The end of worldly things show them to be but vain. Many walk. of whom I have told you often, & now tell you weeping, that they are the enemies of the cross of christ whose end is damnation, as the Apostle saith a phillip 3. 18 19 . The end of them which love the world, as witnesseth the Apostle, is death and destruction. Cleave not to the things which the world doth offer thee for suddenly thou shalt fall into the snares thereof. The pleasures thereof be the forerunners of death; fly the deceits, unless thou wouldst be caught; consider not what is present, but what is to come. Be diligent in considering the end of sin, by weighing aswell that not yet come, as that which is present; so shalt thou hate the pleasures and vanities, which the world setteth before thine eyes. Our life is like a river running unto the sea of death. The water of the river is sweet indeed, yet the end thereof is to enter into the bitter waters of the sea. Life is sweet to them which love it; but it will prove bitter to such as draw nigh death. The end of the pleasant waters of the river proveth bitter so the end of man's life is bitterness itself. might put her in remembrance of the end of all things. Again, why did our Lord weep for the same jerusalem, but only for that she had not in mind the evils which were to fall upon it f Luke. 16. 41. 42. . It is a lamental le thing to have an eye only to the joy that is present, and not unto the pain which followeth after pleasure: this made Christ to weep, that jerusalem was so foolishly bewitched with present joy, that she had not regard of the troubles that would follow. Even so doudtles it is much to be lamented that thou walt suffer thyself so to be deceived, that thou canst not see the cursed ends of all these worldly pleasures. Measure not thyself by the things which appear at the first, but wisely consider what will follow, ●ee ruled rather by reason, than by a vain appetite. And when thou knowest how bitter the ends of these worldly things are, make not account of the goods thereof. Desire nothing before you thoroughly do know, whether it be convenient you should have it, or no. and mark the end, After a good thing followeth a evil; and after joy, sorrow; and after pleasures, bitter loathsomeness. It is a rule in the world to give a dainty dinner, and afterwards an homely supper. All men at the beginning set forth good wine, and when men have well drunk them that which is worse said the governor of the feast g john 2. 10. . So is it the fashion of the world to begin with mirth, and to end with mourning. But it is otherwise at the banqueit of Christ, where the beginning is somewhat troublesome, but the end is all joyful. The beginnings conceal but the ends they reveal the wickedness of the world. When they shall say Peace and safety, then shall come upon them suden destruction, h 1. Thes. 5, 3. . The end giveth being to all things. As the end is, such are the things wherein thou delightest. The end of pleasure is pain i Luke 16. 25. the end of much eating, is sickness k Prou. 23 19 the end of this life, Prou. 25. 16. 2●. which thou so lovest, is worms meat and ashes l job. 34, 15. the end and conclusion of all sin, is extreme and everlasting torment m Mat. ●5. 41. . CHAP. VI The end of worldly things is diligently to be considered. MAN shall not continue in honour, he is like the beasts that die, saith the Psalmist a psal. 46. 12 . When God had warned man to consider what should ensue, and to mark the end of worldly vanities, he would not, but considered only the present honour; not how bitter the end thereof might be: he dwelled upon the pleasure before his eyes, and regarded not the pain which was to follow; yea, he thought not thereof at all, until he felt the smart of the same. The preacher saith b Eccles. 3, 18 , I considered in mine heart the state of the children of men, that God had purged them: yet to see to, they are in themselves as beasts. After that Adam had sinned, GOD made him coats of skins c Gen. 3. 21 , to show that through sin he was fallen into the misery of beasts. When the sinner had once offended▪ he crieth presently, O that! had not sinned. But, foolish man, seeing miserable experience now telleth thee how nought the world is, and that repentance cometh after unlawful pleasure, why didst thou not foresee it before thou didst offend? But what the wise man doth in the beginning, the fool doth in the end. It is the property of a prudent man to forethink, but of a fool to say, I did think thereof. Consider aforehand of the lamentable end of these worldly things, so afterward thou shalt not be deceived. The Psalmist doth say d psal. 115 59 . I have considered my ways, and turned my feet into thy testimonies. By considering the end of sin, men leave the way of wickedness, and tread the paths of God's commandments. If one should say unto thee as thou art in thy journey, go not that way, for thou canst not escape the hands of thieves & robbers; wouldst thou persist in thy journey, and not leave the same, or at least take another way? In the way of voluptuousness, wherein thou walkest, there be thieves which murder, & steal thy grace, & spiritual good things e Mat. 7. 13 : if therefore thou art wise, and wouldst escape the danger of eternal death, thou wilt shun so dangerous a way. And let no sooner a tentation come into thy mind, but think whether the way, of pleasure, which thou art entering into leadeth, & leave the same, The Apostle saith, The wages of sin is death f Kom, 6. 23 . jaacob & Esau being in the same womb strived who should first come into the world, and in the birth jaacob his hand held Esau by the heel g Gen, 25. 24. 29 . The head is the highest, & the heel is the lowest, and extremest part of man. This is the difference between the evil & the good; good men take sin by the heel, evil men take it by the head: the wicked embrace all kind of honours, and pleasures, not respecting what is the end of them; but the good take the world by the feet, considering the bitter ends of the same. The pleasure, & prosperity of this world do shine like a candle that is set on fire, whose flame is fair so long as substance is ministered, but that being consumed, all cometh in the end to smoke and stench. So, though now the pomp and vanity do delight thee much: yet in conclusion it will bring great affliction, and remorse, if in time thou take not heed. It is written in a Psalm, As the smoke vanisheth, so shalt thou drive them away; and as the wax melteth before the fire, so shall the wicked perish at the presence of God h Psal. 68: . If thou be wise thou wilt provide for thyself against the time to come. The Kingly prophet sayeth i Psal. 78. 30 3●. , The meat was yet in their mouths, when the wrath of God came even upon them The men of this world do scarce begin to taste of vanity, when the justice of God cometh suddenly upon them for the punishment of their sin. To end, seeing affliction is such an inseparable companion of worldly things, if at the beginning thou wouldst▪ advisedly perpend what shallbe the end, it would cause thee to reframe from all vanity thereof. CHAP. 7 The judgements and words of men are vain. CAst thy burden upon the Lord, and he shall nourish thee, saith the prophet a psal▪ 55. 2. . Let all thy study be to ● please God; neither be thou puffed up when men do praise thee, nor troubled in mind, when they murmur against thee. The cause why thou art ill spoken of, is, for that thou seekest to please them, to the end they may praise thee. But wouldst thou only seek to please God, and to get his favour, than should not man's words, be they never so bitter, offend thee at all. Therefore endeavour thou to please none but God only, so shalt thou live in quiet, with a merry heart. Let nothing so afflict thee, as the wrath of God; let nothing so delight thee, as a good conscience. It is a vain thing to regard the wicked censures of men, when thou art at peace with God. Many have been commended of men, which now are condemned in hell; and many have been counted fools, which enjoy the true happiness of heaven with Christ. This being so, thou shouldest neither rejoice when thou art commended; nor lament when thou art ill thought of. If thou art justly praised for some good within thee, be not proud thereof; But consider the secret imperfections wherewith thou dost abound, which if men did know, assure thyself they do not so much. commend thee for that which is good, as they would dispraise thee for thy faults; if thou art praised, for some virtue which thou hast not, labour to attain the same, that the world be not deceived in thee; if they have cause to murmur, labour to reform thyself; if unjustly thou art condemned confess them to be men, who cannot hurt but profit thee, if thou have patience. If God were to consult with men, whether he should receive thee into his glory, or send thee unto hell, or do some other thing with thee, than it were good policy for thee to procure their commendation, and to be counted for a Saint: but sure, God only and thy soul, must enter into an account of matters together, it were vain to procure the praises of men on thy behalf unto God. For God will not require their opinion concerning thee, &, say they what they will, God will not refer himself unto their sayings, but unto thy own conscience. If all the world say thou art a Saint, and deservest glory, what will that avail thee afore God, which will judge thee according to the constitution of thy conscience? Again, though all men do condemn thee, and God be thy friend, what can their obloquys hurt For he whom they reprove, is not approved of God; nor what they allow, is acceptable before him. The judgements of men are vain for they know neither what men think, nor what they deserve, they see not the inward thoughts of the m●nde, and therefore be commonly deceived; they cannot give grace, much less glory to any man; neither is it in their power either to condemn, or to save thee. I say unto thee as the truth is: were all the men in the world thine assured friends, they all could neither prolong thy life half an hour, nor deliver thy soul from the straight judgement of God b 2 Cor. 5. 10 . How much better shall it be at the point of death, to have God on thy side, then to have spent thy whole life in the service of a king, or other princes of the world? who though they love thee much, yet can they not help a whit at that extremity. Listen therefore unto me, and afflict not thyself; if thou do thy duty, howsoever men murmur against thee; labour not to please the people; neither seek their praises in this world, for it tendeth all unto vanity, and loss of time. But turn thyself unto GOD, and labour with all thy strength to serve and please him, turning away thine ears from the rumours and vanities of this unhappy world CHAP. 8 The reproaches of the world must be contemned. AS touching me, I pass very little to be judged of you, or of man's judgement. He that judgeth me is the Lord, Therefore judge not before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the hearts manifest; & then shall every man have praise of God. This said the Apostle a 1 Cor 4 3 4 5 despising the judgements of men inasmuch as God is privy to the hearts and condition of every man, & he can search the hearts and reins. At the hour of death it will appear who is the good, or the evil man. Let this therefore move thee to give no heed to the wicked judgements of men, but to please God. They which run a race, regard not what every one doth say, but what their judgement is which must give the reward. Whose example may teach thee not to care for the praise, or dispraise of men, but altogether to bend thyself to please God the supreme judge b Rom. 14. 10, . If thou take pain for his glory, he seeth it doubt thou not, and from his hand thou shalt receive a crown of righteousness c 2 Tim. 4, 8 . Love the truth, and care not what men say, who are moved oft● through love or hatred, yet wot they not what is in man d Luke 2●, 5 . be not moved, neither take it grievously, though some have an evil opinion of thee. Art thou better than Christ himself? Read the Gospel, and there shalt thou find written, that of some he was called a Seducer d Luke 2●. 5 a Samaritan e joh. 8, 48 one which had a devil f Mat. ●, 24. Mat. 2. 23 some said, this man is not of God, because he keepeth not the Sabbath g Ioh, 9 1● . Others said, how can a man that is a sinner, do such miracles? Insomuch that as john doth testify, there was a divisior among them If then so diverse opini●●s W●●e sparsed abroad of our Saviour ●hrist, who knew no sin h 2 Cor, 5. 21 , but was very holiness and goodness itself, why art thou so proud, being indeedeful of imperfections, that wouldst have all men praise thee as thou dost? If the judgements of men were so contrary about our most innocent Lord and master, what reason hast thou to wish that all men with one mouth would commend thy doings? If many praise thee, which art notwithstanding a weak & frail vessel, let it not grieve thee, if some again speak ill of thee. There is no man so holy, whose life will be commended of all men, neither is there any work so righteous but wicked persons will murmur against the same. It were a foul error not to follow virtue because of the contradictions of men. Go thou about the most holy work that may be, and thou shalt be sure some will speak against the same: now if thou art so light as to esteem what men say, assure thyself nothing thou wilt do that shall please God. That blind man which sat in the way toward jericho crying unto the Lord for help, wanted no reprehenders i Luke. 18 35, 36, etc. : notwithstanding the more he was rebuked, the more earnestly he cried. The mouths of the wicked by no means can be stopped, they will speak k psal. 12 4. . Which being so, draw near unto GOD, abide in the paths of righteousness, persevere in a good thing, and regard not the words of idle persons, whose manner is sinisterly to interpret the meanings and doings of their neighbours. Thy time is lost if curiously thou mark what men do say. Labour therefore, that always thou mayest please God, and do his wil for all the rest is but vanity, & vexation of the spirit. CHAP. IX. To be praised of men is a vain thing. TAke heed that ye give not your alms before men, to be seen of them, saith the Lord a Math. 6. 1 . And although in an other place our Saviour doth likewise say b Math. 5. 16 . Let your light so shine before men, that they may see your good works: yet his meaning is not that we should thereby seek our praise, but the glory of God, and therefore he addeth immediately, And glorify your Father which is in heaven. He which doth good works that he may be praised, seeketh the glory of himself, and not of God. God doth not forbid that we should do good works in the sight of men but he would have the intention to be good. He forbiddeth thee to seek thine own praises, and willeth that in the good things, which thou dost, the glory of God should be sought of thee. If thou measure the treasure of good works by the tongues of other men, it is no longer in thee either to keep, or to forego, the same. Keep secret the riches of virtue by thyself, except thou wouldst that flatterers should bereave thee of them quite. Ezechias, that showed his treasures to the King of Babylon's messengers, was grievously punished for the same c 2. K. 20. 12. etc. . Publish not▪ abroad the good works which thou dost, neither seek the praise of men, lest God he punish thee for a vain, and arrogant man. Seek not the reward of well doing in this world, lest thou lose the reward of eternal life, Be careful that the righteous judge say not hereafter unto thee, Thou hast thy reward d Mat. 6●1 ● 5, etc. Covet not to be justified of men for vain is all commendation of man if thy conscience accuse thee for wicked before God. Trust unto it, unless thou fly the praises of men, thou shalt both easily be deceived, & also go without the reward of thy works. Be not delighted nor moved with the commendations that men do give thee, nor with the favour of great men for they are vain and deadly things▪ which separate from the true felicity. Pass not greatle what men say, for a good man hath more care of works, then of words. Only the good work is that which is to be commended. He which hunteth only after words shall in the end find nothing but bare works▪ but a work done in the Lord, shall of the Lord receive a reward. If thou waith thy life by the tongues of men, look never to be quiet, and thine own man. The righteous man is not moved with fair words, but seeketh only to please God, Return into thine own conscience there shalt thou find, what manner of man thou art, even a weak person, and a sinner, who shortly ●ust leave the world. At the time of which thy departure, it shall appear how vain the praises of men be. Covet not to be in the mouths of men, for with feigned praises they deceive the man, which is desirous of vain glory. It is but a vain joy, which is not builded upon a quiet and pure conscience. As gold is tried in the furnace, so is a man tried in the mouth of his commenders. The gold is tried in the furnace, and that which is not gold turneth into smoke, and finders; so virtue passing through the furnace of praise, if it be false, it consumeth, and cometh to nothing, but if it be true, it increaseth together with the praise. If thou seekest the praise of men, virtue will shun thee; and if thou waxest proud when thou art praised, ●hou dost banish virtue. The Babylonians when they heard ●he sound of music, fell down, and worshipped the golden image e Dan. 3. 7 : so ●he coveters of human praises, they 〈◊〉 down & worship the image of sin. The manna, which the Isralites ●eserued for any of the week days contrary to the commandment of GOD, it was full of worms and stank f Ex. 16, 20 ; but that which they gathered as Moses' bad, that stank not, neither was there any worm therein g Ex. 16. 24 . The week days signify, as I take it, the time of this present life. All the works which thou dost in the world ●o be praised of men, they are all lost, and stink: but that which is laid up against the feast of eternal glory, they shall appear exceeding good, and receive a reward due unto them. Keep them therefore against the Sabbath of eternal glory. God commanding that the stones whereof the altar was made, should be rough and not hewn by the tool of man h Ex. 20, 20 , did insinuate thereby, that what good thing thou dost, it should not be done to be seen of men, but to please God, the stone is not polished on the out side, but only that it shine in the eyes of men. Take heed, that thou do nothing, to please man withal. But endeavour to please God alone, & to serve him in the in ward paite of thy soul. Fly vain praises, unless thou wilt fall into hypocrisy. CHAP. 10 The glory of this world is a vain thing. Give the glory to the Lord of Israel, saith the Scripture a jos. 7, 19, . The glory, that is due to any good work, God himself ●oth challenge, as the auctor and principal cause of that good b jam. 1. 17 . which thou dost work. Take heed thou take not that glory to th● self, which God will not give to another c Isa, 42, 8, . A foul evil is vain glory, & much hurt to a spiritual man is brought by self-love. Fly from vain glory, as from a Basilisk, which if upon the sudden ●t thee behold, his very sight will bereave thee of thy life▪ but if thou see him first by knowing that it is too much vanity to seek after glory to thine own works, then shalt thou get the perfect victory. Let God be praised in his works & not man, who is but a vile instrument of his mercy. Shall the Axe boast itself against him that heweth therewith? or shall the saw exalt itself eagainst him that moveth it, saith the Lord d Esa. 10 15 ? The praise of the work is not to be ascribed unto th'instrument, but only unto the master that worketh with the same. If thou dost any good, consider how thou art but th'instrument wherewithal God he worketh; and always take heed that thou take not unto thyself the glory belonging only unto God. The apostle having mentioned the manifold labours which he had endured, concludeth e 1. Co t. 5 10 . Yet not I but the grace of God which is in me. Those 24 Elders in the Revelation f Revel. 4. 10. Fel down before him that sat on the throne, and worshipped him that liveth for evermore, & cast their crowns before the throne. The like do thou, lay th● glory of thy good works at the seen o● Christ, saying with the prophet g Psal. 1 14. 1. ▪ Rot unto us. O Lord, not unto us, but unto thy name give the glory. Thou hast wrought all our works for us, O Lord, sayeth Isay h Isay. 16. 12. . When Samson gloried of his victory which God had given him, saying i jud. ●5. 16. . With the ●aw of an ●sse▪ are heaps upon heaps, with the ●aw of an Ass have I slain a thousand men; he was so humbled for that pride, that forthwith he had almost died for very thirst. Daniel recordeth that while Nebuchadnezzar was saying k Daniel. 4 2●. , Is not this great Babel, that I have built for the house of the kingdom by the might of my power, & for the honour of my majesty? A voice suddenly came down from heaven, saying: O King Nebuchadnezzar to thee be it known, Thy kingdom is departed from thee. That holy man job did think it a great sin, If a man did kiss his hand l job. 21, 1● . which thou dost when thou gloriest, and boastest thyself for the good which thou hast done. The hand of Moses, to the sight was whole & sound, but he no sooner had thrust it into his bosom, but behold it was leprous as the snow m Exod. 4. 6 Though thy works are to sight ne●er so sound, and godly, yet if they ●e done for vain glory sake, thou ●halt perceive, when thou fallest into a due account with thyself, that they be polluted with a most filthy leprosy. What has thou, which thou hast not received n 1 Cor. 4. 7 ? O Israel, one hath destroyed thee▪ but in me is thin help saith the Prophet o Hos. 13, 9 . If thou look back unto the time passed, thou shalt find that much thou hast done, for which thou mayest ●ustly be ashamed. If thou behold the time present, thou shalt find thyself in a place of banishment environed about with manifold dangers. If thou foresee the time to come, there wanteth no matter of fear, if thou consider the heavy i●dgements of God hanging over thine head for thy sins. Thou shouldest rather fear, and tremble in this vale of tears; than be joyful, & vain glorious, for thou knowest neither how acceptable thy works are in God's sight, nor yet how long thou shalt continue in doing well. Let him that thinketh he standeth, take heed lest he fail, saith the Apostle p 1 Cor. 10. 12. . If thou do vainly boast of the glory given unto thee of God, thou shalt be deprived of the same: So saith the writer of the psalms q psa. 30. 6 , In my prosperity I said▪ I shall never be moved, & because he gloried in himself, he had a shameful downefal▪ as himself doth say Thou diddest hide thy face and I was troubled. 7, If thou dost any good at all, it is by the power of God why then braggest thou in those good things, which are not thine▪ They be the foolish virgin● without oil in their lamps, which seek the vain and outward glory of this world. If thou dost glorify thy sel●e, thy glory is not worth a straw. If the Angels of so great honour and excellency in heaven do seek only the glory of God, how much more ought vile & mortal man to humble him by renouncing all vain glory? Learn, miserable man, to be lowly in heart, that thereby thou mayest get favour before GOD, which through pride▪ and vanity the wicked Angels have foregone. CHAP. XI. Vain glory is to be eschewed. HE that rejoiceth let him rejoice in the Lord, saith th' apostle. a 1. Cor. 1 31 Rejoice not of thy works; 2. Cor. 10. 17 for all the glory of the servant of Christ, should rest in God alone. Despise the vain glory of this world, if thou desirest to have more grace before the Lord. The more shouldest thou fear that thou prove not vain glorious, the more zealous thou art of the glory of God. Vain glory ariseth of some good thing, but it goeth not away with that good, but mightily increaseth. For, as God of his goodness fetcheth good out of evil: so the Devil through his naughtiness, draweth evil out of good. For out of a good work he draweth vain glory, that the worker may attain no reward at God's hand. When thou thinkest thou dost much, thou dost but a little in respect of other holy men▪ The thing which seemeth white, compared with snow, will strait appear in a manner black. If thou wouldst call to remembrance, how great things holy men of God have suffered, and with what austerity of life they have humbled their bodies, thou wilt say thyself, that little thou hast done. Acknowledge thine own imbecility, and how weak thou art, & never so vainly do thou vaunt thyself. Let not this vanity move thee unto good works, neither look for a reward from men. The windmill will not turn about, nor grind the corn unless a gale of wind do drive the same about: so many will not grind the corn of good works, except they be moved there-unto by the wind of vanity. Thou losest the price, and praise of well doing, if only vanity move thee to do well. And albeit thou do all which the law commandeth, yet ●hat hast thou whereof to boast? ●hen ye have done all those things ●hich are commanded you, say we are ●wor● profitable servants, saith Christ c Luk, 17. 10 . 〈◊〉 thou shouldest all thy life long serve ●OD, yet still thou shouldest think 〈◊〉 unprofitable. For wouldst thou more exactly ●eigh these things with thyself, ●ou couldst not but, see that very ●●ten thou hast offended God, And ●en, and not afore haste thou done 〈◊〉, when thou art of opinion that ●●ou hast done nothing. Destroy not the fruit of thy labours either consume thy sweat in vain. ●od he knoweth, and that much bet●●r than thou, whatsoever thou dost, ●nd what thy works deserve: he ●●ill not leave a cup of cold water, given of thee to the least of God's children unrewarded d Mat▪ 25. 4. . Then why praisest thou thy self? 〈◊〉 thou ignorant that so doing thou ●halt have no praise of God? Take 〈◊〉 self but for one altogether unprofitable, and so God he will take ●ee for one of his profitable, and perfect servants. If thou praise thyself, thou shalt be dispraised, though afore thou see●mest to be worthy all praise & commendation; If thou think thy sel● unprofitable, thou shalt forth with be● profitable, though afore thou we●● worthy all bl●me, and reproach. It is necessary to call thy wits to●gether. To forget thy good deeds it is a good thing. If thou have thy sins in oblivion, which thou oughtest to have in continual memory: why hast thou not the good which thou hast done in oblivion also? He layeth up a good treasure, which forgetteth his good deeds. The Saints in old t●●e did labour much to call back their sins into remembrance, and therefore they were humble. But the Pharisie through pride d●d cast away himself even when he seemed to be most thankful unto God e Luke 18 ●1 14 . If thou praise thyself, both God will abhor, and men will hate thee. If thou wouldst have thy deeds to be great, count them but small, else can they not be great. Therefore in all things be thou lowly before God, and so thou shalt receive the greater grace at his hands. CHAP. 12 They which would be great in this world, are become vain men. BE not high minded, but fear. a Rom. 11. 20 If thou wouldst be great in heaven, be little in earth. Thou hast known many which have been great and mighty in this world, whose memory now is buried with their bodies. How many great Prelates and men of power have there been, whose vanity is vanished like the smoke, of whom no man now hath any care at all? Dead they are, and others occupy their places, which never think whether their souls be either in joy, or pain. Why seekest thou rule, and to be of power? Why desirest thou to be great in this world? ●aue not others been in th●t state which thou labourest for, and hath not the world forgotten them▪ Dost thou not consider the end of them? That which came unto them happen will unto thee: for the world will not leave his old wont. Think how they did rise, and again how they did fall; and that their fall was the greater, the higher they aspired. He, whom those great men contemned in their life, doth either bury them with dust, or tread upon them lying in the grave. Remember, how in that state which thou desirest, others have been, whose names thou knowest not, and the world hath so forgot, as if they had never been: and touching their bodies they be reduced into dust and ashes. Respect not so much the time present. as to come; neither esteem the honour which this world doth offer thee, but mark what will follow afterward. Fasten thine eye upon the things which will ensue after this short life, and live content in that state or condition, whereunto God hath called thee. Think not through the instinct either of Satan, or of the world, how thou wilt serve God in an high calling better than in a low degree▪ Honour blindeth the eyes of men-Greate men are not their own men, but are bound unto greater matters. If now thou art more free than they are, and yet dost not thy duty in a lower place how wilt thou discharge a greater Office, having nothing so much liberty? If thou canst not wield well a small carriage, how wilt thou bear an heavy burden? If a ●ew cares do draw thee from praying unto God, and other spiritual exercises how canst thou serve God when thou art distracted with manifold cares? He that cannot carry small things, will never go through with a mighty burden. He that is not a good subject, will never be a good Magistrate. Love thou God, keep a pure conscience, and resign thyself wholly to the pleasure of the almighty's ●f it be ordained of God, that thou shalt be great, he will promote thee without thy carefulness. For of thy diligence he hath no need at al. Be lowly in thine own eyes, and make no great account of this world's preferment. The highest trees, thou knowest, are most subject to th● wind. The higher state, the greate● danger. In the fisher's net the great fishes are detained, when the smalle● sdoe escape. The chiefest Princes of jerusalem were carried of Nabuchadnezzar into Babel b k. 25. 18 19 ; when the poor people were not so●l entreated c k. 25, 12 22 ▪ Covet not to be a great man, else easily thou shalt fall into the snare of Satan. Desire not to advance thyself, lest thou fall into the confusion of Babel. Cal into thy mind the end which great men often do come unto, and choose to be of a low degree. Be content with that calling wherein God hath placed thee, so after this life thou shalt inherit the throne of glory. CHAP. 13 Vain men hunt after the preferment of this world. Ye know not what ye ask, said the Lord unto the two disciples which would be preferred above their fellows a Math. ●0▪ 22 , Through the ignorance of themselves men desire to command, and ●eare rule over other men. Honour is the reward of virtue. If thou take thyself worthy of promotion, and to be endued with virtue if there were nothing else, it is cause sufficient why thou shouldest go without all preferment. It is enough that thou be counted good, though thou think not thy sel●e so; and if thou art of opinion that thou deservest promotion, that self same thing should make thee to suppose how thou deservest none at al. Of ambition sping heresies▪ It is a very hard thing to stand in high place, and to be void of lofty cogitations. If thou covet pre●acie, and supremacy in the world, assure thyself thy danger is at hand. Neither would any man, I think, se●ke readily after preferment, did he advisedly consider the bands of Prelates. They which covet prelacy, little note, what it is to he preferred. A prelate ought so far to excel the common people, as a shepherd doth in excellency surpass the flock. In schools the degree of a Doctor is not bestowed upon those men which newly give themselves to learning, but upon them who a long time diligently have applied their book. Let not him be promoted, who saith he now doth begin to lead a virtuous life, but which hath already subdued the wicked affections of his mind. He ought to be a very good man, which is to govern others. God gave commandment that at the first blast of the trumpet, the Princes or heads of the people should go into the field b Num. 10. 4 etc.. , and after them the whole host should follow: At every first s●und from God, the guides of the people must be ready, and they are to show themselves for most in the service of God. Inferiors be not so bound, as be they in highest place, for that such perfection is not required of these as of them. The higher thou art for authority, the better thou shouldest be for virtue. Thou owest much, because thou hast received much. The greater thou art, if thou sinnest, the greater shallbe thy punishment, for by so much is the fall greater, by how much thy state is higher. It will keep thee from an asspiring mind, if thou consider that both thou art bound to better behaviour by thy promotion than other men, and also if thou sin, c Wis. 6, 6. thy punishment shall be the more grievous. The eyes of all are fixed upon thee, therefore if thou do not thy duty, thou shalt offend many. An evil prelate, or governor is worthy of so much punishment as he hath ministered occasion of sinning to the little ones by his ill example. In the house of their eldest brother the children of job did end their lives d job 1, 18▪ 19 . So do the subjects perish many times through the ill example of their governor, who is their eldest brother as it were. As the rods were which jaacob laid in the gutters before the sheep, of that colour were the lambs which their sheep conceived e Gen. 30. 37. 38 etc. . In like sort, such as the examples are which the governors do show, such are the lives of subjects, good or bad. The subjects work will have a spot, if he see a spot in the ruler's life. Thy works, whether they be good or ill, are the rods which thou layest before the eyes of thy people, the sheep. It cannot be but as thou livest, so will they. When the pillar, which lead Israel both by day and night f Exod. 13, 21, 22, did go, the people also did go; but when it stood still the people moved not. So a governor if he proceed in the way of godliness, the subjects also do the same: but if he cease from doing well, the subjects likewise will do no good. Proceed in godliness therefore thou which art a ruler, and a guide of other men, and thy people, doubt thou not, will follow thee apace. Works do move more than words. The Physician drinking a bitter potion, doth more move a sick man to take the same, than if only he should say drink. Thou shalt sooner persuade inferior persons to run, if you say, ●et us go, & dost go thyself before them, than if you bid them to go, & stand still yourself. Christ our Lord, like a good Prelate▪ began first to do, and afterward to teach, as S. Luke noteth g 〈◊〉 1. 1, Trouble not yourself, and others with many words, when your works be nought; It is monstrous that the tongue should be larger than the hand: so is it as offensive to speak more than thou wilt perform. If thy life be despised, think not that thy doctrine will be regarded. Be thou foremost in the service of God and thou shalt perceive by good experience, that so thou shalt profit more than by a prolixious tale, and enticing words. Great folly it is, ambitiously to seek preferment, which who so hath must give an account to GOD of men's souls. O how will it afflict thy mind when thou must answer not only for thine own, but also for the sins of them committed to thy charge. He is a fool which bindeth himself to pay for that which other men have eaten. At the hour of death it will be grief sufficient for every man to study what answer he may make for himself, though he be not made to answer for the souls of other men. I● than thou shalt be so busied, that hardly thou shalt unwind thyself from the sentence of condemnation in respect of the sins committed by thyself; then much more hardly shalt thou escape the same, having taken upon thee to answer for the consciences of other men. It must needs therefore be a vain thing after this manner to bring thy salvation into so great a danger. It is vanity to covet supereminence over others in this place of banishment. God for his part will more love thee, if thou be a good man; and good men for their part will more esteem thee being a godly subject than a proud prelate. I grant indeed, thou shalt not be feared being not preferred, but thou shalt be loved, which is the better of the twain. Do away therefore thy inordinate affections, and keep thine heart from vanity. love humility as the servant of jesus Christ, and cast from thy mind the desire of honour: For at the hour of death it will not help a whit, but rather hurt thee. CHAP. 14. This world is not our native country, but a place of banishment. WHile we are at home in the body, we are absent from the Lord; again, Here we have no continuing city, but we seek one to come, saith the Apostle a 2. Cor. 5 6. There is no journey taken without labour. Heb. 13, 14 There is no pleasure to be sought for in this world, wherein we do but sojourn. Covet not to build much, or to abide in the world, seeing thou hast a father in heaven so rich and mighty; but hold on a right course toward that land where all manner of felicity doth abound. S. Peter saith b 1 Pet. 2. 1●, , I beseech you as strangers & Pilgrims, abstain from fleshly lusts which fight against the soul. It is the manner of Pilgrims to lead an hard life. They are always like for, rainers, their true friends are in an other country. Procure not that friendship which is hurtful to thy soul, neither take it grievously though all things fall not out according to thy desire; For thou art but a traveler in this present world, which if thou wouldst bear in mind, much dangers thou couldst not but avoid. Make speed therefore away like a post neither purpose thou to stay in this miserable world. He that betaketh himself to an Inn, there to tarry only for half an hour, bedecketh not the house for so short a time, for than would he be counted an egregious fool. Thou art a Pilgrim upon earth, yesterday thou camest, and to morrow thou shalt depart: Care not therefore for these honours, riches, or vanities of this world, but let thy whole mind be touching the land of the living c psal. 143, 5 , where the Saints with Christ do everlastingly triumph; have in mind the land of the heavenly father, but set not thine heart upon this place of banishment. It is a wonder how thou canst promise to thyself in this world any stability at all, seeing this life is so short, and the hour of death so uncertain, that thou knowest not whether thou shalt live till to morrow, or not. Think how the troubles of this world are of small continuance, and very shortly thou must go unto heaven, where thou shalt rest for evermore d Revel. 21. 4 . wouldst thou bear in mind that the life, which we do look for, shall continue, yea is everlasting, surely thou wouldst think this life though it were to last a thousand years, in comparison of that to come scarce half an hour in length. Yea all our life compared to that is but a moment. This moved Th'apostle patiently to bear the troubles of his pilgrimage, as himself writing unto the Corinthians, doth say on this wise e 2 Cor. 417 Our affliction which is but for a moment causeth to us a far mooe excellent, & eternal weight of glory, while we look not on the things which are seen; but on the things which are not seen, for the things which are seen artemporal, 18. but the things which are not seen, are eternal. Thus did th'apostle meditate of heaven weighing with himself the shortness of this lief. If thou be a stranger in this world, marvel not though thou be unknown to men; if the labour of this life trouble thee, be not disquieted in thyself, for shortly thy journey shall have an end. The fathers in the old Testament confessed they were strangers & pilgrims on the earth, f Heb. 11, 13 38 and wandered in wildernesses, and mountains, and dens, and caves of the earth, and never found rest. Never be of mind that thou must inhabit this earth. Kain was the first that we read of, which built a city upearth g Gen. 4. 17 , & lost he not heaven? Neither was Saint Peter rebuked without cause, who being a stranger, would yet have an house builded upon moū: Thaber h Math. 17 4 etc. as if he had been to inhabit thereupon. They which travel like pilgrims, use not to buy fruit trees and such like things, as are too heavy for them to bear, but such things as are of light carrying, but yet of great price, as precious stones, and other jewels. In like sort forsake thou the honours, and riches, of this life; and ●arrie about thee the precious jewels ●f an unspoted conscience. Why then heapest thou promotion ●pon promotion so fast, which of neces●●tie thou must leave behind thee? Why wouldst thou be loaden with ●●ches in the race of this life. Rather seek for the inestimable jewels of good works, that thou mayest live in perpetual riches, and honour in the heavens. CHAP. 15 Beauty is a vain thing. Favour is deceitful, and beauty is vanity, saith Solomon a prou. 31, 30, . If no vanity is to be accounted of any thing at all, and beauty is a vain thing, surely beauty is nothing to be accounted of. Then most vain are they which have in great price the vain beauty of the body. Let not thy beauty puff thee up, neither cast an eye unto the shadow of thy countenance, lest thou fall into destruction, and lose thy life as Nareissus did, who beholding his beauty lost his life. Absalon's goodly locks of hair were the halter's to hang himself withal b 2. Sam. 18, 9 Beauty is given unto man to th' end he should lift up his mind unto God the giver of the same. When thou findest a little vain of water, thou followest the same till thou come unto the spring from whence it flowed first: Even so when thou meetest with a beautiful body, leave not until thou come unto the author of the same, which is God himself the fountain of all beauty. Little children, thou knowest, do wonder at the gay letters, & pictures which are in books, but the substance which is the learning comprised therein, they regard no whit. Show thyself not a child, but a man of wisdom, gaze not so curiously upon the external beauty of any creature but mark diligently what is written therein, to the end thou mayst love the author, and creator of such fairness. Creatures be spectacles as it were which serve us to behold, not ourselves, but other things withal. Thou ●ust use the creatures of God not for 〈◊〉 behold them, nor thyself in them, ●ut God, who for all things is highly 〈◊〉 be praised. If thou lovest thyself, because ●●ou art fair, I demand, cometh ●●at beauty of thine from the body, ●r from the soul? Not from the bo●y. For take the soul from the bo●y, & the beauty forthwith is tur●ed into foul deformity. It is the ●ule which giveth beauty to the bo●y. Is thy body beautiful in thine eyes? ●hen love the soul the more, which the cause of that beauty. If the presence of the soul be the cause of such ●euty, how beautiful then is the soul ●er self? In the soul consisteth the true ●euty, in comparison whereof all o●er beauty is but a shadow, which passeth away in the twinkling of an eye. Abide not in the contemplation of 〈◊〉 the outward bark, but consider the root, even God I mean, the author of all beauty. Trust not in thy beauty which quickly vanisheth away, which sickness cometh. Thy days runaway like a post; youth passeth, and thou withal unto age, and so unto death: And then, I beseech you, what shall become of all that corporal beauty? Fire doth not so inflame, a● beauty doth. For no man is burned of the fire but he which toucheth it, but beauty burneth a far of. Consider a while with thyself, what filthiness lieth hid under that painted figure of beauty. Fall not suddenly at the first view of a beautiful body, but consider advisedly the vanity of the same: so with a pure and good soul clean from all such vanity shalt thou serve thy God. Above all things apply thyself to the adorning of thy soul with that inward beauty, which is of continuance, for that outward is vain, corruptible, momentany▪ and transitory, whose end, and that upon the sudden, is mere misery and wretchedness. CHAP. 16 gay, & costly apparel is but a vain thing, BE not proud of clothing, and raiment, saith a wise man a Eccle. 11, 4, . Had not the superfluity of apparel been an evil thing, neither ●ould Christ have commended john baptist, as he did, for his base artery b Luk. 7. 25 . nor S. Luke dispraised the rich ●lutton for his pompous garments c Luk, 19 16 , Besides the Lord saith, how They ●hich wear soft clothing are in King's ●ouses d Mat, i1. 8. , he meaneth of temporal Kings, not of the King of heaven. ●l which doth show that to take a ●ride in gorgeous attire, is a vain ●hing in the sight of God. When thou dost attire thyself so pom●ouslie, if thou dost it not to an ill ●nd, yet at the least thou losest time which is to be had in great estimation. Commonly they who are so arrayed, they covet to be seen, and proceed smally in godliness, but wax cold in true devotion. And when they have bestowed greatest cost, and taken the most pains to prank themselves out, yet are they not comparable to the lilies in the field, as neither Solom● was in all his glory e Math. 6, 28. 29. Having food and raiment let us then with be content, saith Th'apostle f 1. Tim 6, 8 . Simple, & common apparel agreeing to each man's calling, may suffice the servant of God. As for all curiosity, abandon it: because it is a token that thou hast small regard of matters spiritual, when thou art so occupied about things corporal. While Solomon gave his mind earnestly to the setting out of himself an● his court, he so forgot both himself, a●d God too, that he fell at the end to flat idolatry g 1. K. 1. 45 . Man looketh upon the outward appearance, but the Lord beholdeth the heart.. h 1. Sam. 16 7. If therefore thou spend ●uch time upon outward things, thou givest the world to know how thy desire is to please men, and so doing, thou art not the servant of Christ, according to the doctrine of S. Paul i Gal. 1. 10. . Wert thou truly mortified, as thou shouldest be, all these supreflu●●us cares, which not only hinder, but also quite cut-off the adorning of the inner man would be abandoned. The Apostle saith, that the holy men before the coming of Christ, They wandered up and down in sheep's Skins, and in goat's Skins k Heb. 11. 37 , For considering that naked they came out of their mother's womb, and naked they should out of the world again l job. 1. 21, , they were content to live attired even like pilgrims upon this earth. Before man fell through sin, he ●eeded none apparel. For as the Sun is clothed with light: so was man adorned with grace; and the lily is not so white, as he was bright for innocency. But having no sooner lost that innocency, he blushed to be seen naked m Gen. 3. 7 : therefore unto our first parents did the Lord himself make coats of Skines, and clothed them n Gen. 3. 21 , He that boasteth of his apparel is like unto that man which braggeth of the clouts that covered his filthy sores; which glory turneth unto his greater shame. For a fool is ●ee sthat glorieth of his sores & sickness. It seemeth job was simply attired whne he said o job. 16. 15 , I have sowed a sack cloth upon my skin. Course was the apparel of holy King David when he said p Psa. 35. 13 , I was clathed with a sack. God he threateneth to them which take a pride in their apparel, by the Prophet Esay q Isa. 14. 11 , The worm is spread under thee, and the worms cover thee, declaring that by these vanities God is much offended. Let every man carefully take heed that he devise no new and strange attire, and fear we the heavy judgement of God, denounced by the prophet Zephaniah r Zeph. 1. 8. , I will visit the Princes, and the kings children, and all such as are clothed with strange apparel. For in such there wanteth neither lightness o● mind, nor vain glory. Ecclesiasticus doth say s Eccls, 19 28 , A man's garment and his excessive laughter, & going, declare what person he is. The delicacy of apparel declares the levity, and infirmity of the mind. Therefore cast them from thee, if thou covet to be taken for a sober, and honest Christian. Thou takest that from the poor which thou bestowest immoderately upon thyself. Wear not that apparel which beseemeth not thy calling, but clothe thee so as thou mayst seem to have an honest mind, void of all vanity. Think how thy Saviour Christ hung naked on the Cross for thy sake, and spare vain expenses, so shalt thou be free from many frivolous and idle cogitations. CHAP. 17. It is a vain thing to boast of the worthiness of our ancestors. I Shall say to corruption, Thou art my father, and to the worm, Thou art my mother and my sister, saith job a job. 17. 14 . wouldst thou see the original of thy stock? Do but open the grave, and there behold it. It is an argument of great vanity, that the son of Adam, a vile worm, dare boast himself so much, because of the nobleness of his stock, or kindred. A wise man he was that said, wh●● profit these great titles? why are those arms, and ancient ensigns? Though every corner of thine house were filled with monuments of thy ancestors, yet virtue alone is the true nobility. It were better for thee to be the son of poor Thirsites, having the brows of Achilles, than to be the son of noble Achilles, being thyself contemptible Thirsits. Be thou of good behaviour, and thou shalt bring nobility to thy posterity, albeit thy predecessors were but obscure. But be thou of an ill conversation, and thou shalt obscure the glory of thy blood. It is better to be the founder, than the overthrower, and of more fame it is to be the first than the last of a noble house. An argument of virtue is it to begin, but to destroy an house of renown, it is a token of a lewd behaviour, For evil manners overthroweth a house, were it never so high in the estimation of man. If thou hast none eyes of thine own to see withal▪ be not so mad as to borrow the eyes of other men. To speak plainly what I mean hereby, nothing will the nobility of other men help thee, if thou art thyself of a base mind. It is better to be noble indeed, than to be the child of noble parents. And better is it a great deal to be thyself virtuous, then to beg thy virtue of other folks. If thou hast any true nobility of thine own, thou wilt never seek for credit else where, nor set thyself out with the feather of an other bird, Surely thou art very poor, if thou desirest to be enriched by the noble acts of thy renowned ancestors. Art thou descended of a noble house? Surely the more thou art bo●d to be noble thyself, that the world may say, thou art of the offspring of such noble persons. From one and the same root proceed both the thorns, and the rose; and of one mother both a noble child may be borne and an abject. Therefore seeing others may be roses, take heed thou prove not a thorn. Kain Cham, and Esau had both noble parents, and noble brethren, yet they and their progeny were base minded and blemished the nobility of their ancestors. Thou art not truly noble, unless thou do those things which beseem a noble person. It is for a noble man to forgive injuries, but a base minded man will seek revengement. A noble heart will endure afflictions with a courageous stomach, and occupy the mind with heavenly cogitations; but▪ a vile person thinketh continually of the transitory things of this world. The true noble man is furnished with Christian virtues, but the vile person is of lewd conditions. It is not the glory of a stock, but the nobility of virtues that maketh a man acceptable in the sight of God. Virtue is the true nobility, the which as no man can give, so none can take it from us. Why dost thou arrogate any thing to thyself by that, which other men have achieved? Why boastest thou of that, which thy parents have left thee? Nobility of blood cometh by generation: but nobility of the mind is thine own by the grace of God. From a root that is bitter may come fruit that is sweet; and of a base house may come a noble man. Many that come of noble parent take boldness thereby unto them of sinning most licentiously. The things which bind them▪ unto the better behaviour, they take for the committing of greater wickedness. But truly to say, the noble by birth are bound as it were by oath, to continue and uphold the virtues of their founders. And they which are not, neither study to be such, whatsoever they deem of themselves, they are taken for monsters among men because they resemble not their virtuous parents. Never boast of thy parent's nobility, unless thou wouldst of wise men be reputed for a fool. God, to show that he passed but little for the antiquity of a stock, he elected Saul for king, being of the meanest tribe of all the Israelites b 1 Sam. 91 . Christ also chose for his Apostles, not persons of nobility, but for the most part men of small account c Mat. 4 ●3 . Again, to what doth he compare himself, but to a silly shepherd d john 10. ? Remember how thou art but ashes and dust, even as thy parents be. The worms will not thee spare, as they have not spared thy parents. The nobility received from thy parents, is mortality and corruption. These be the arms to be in graven upon thy shield, not to hang behind the doors of thine house, but before the sight of thine eyes. Let these and the like things be daily in thy mind, the better to expel both vain and idle cogitations. CHAP. 18. The riches of this world, are but vain things. IF riches increase, set not your heart thereon, saith the Psalmist a psal. 6 2. 0 . In great detestation should the servant of God have those things which may cause a separation between God and him. The riches of this world are vain, because their end is vain. The great rich men of this world, have slept their sleep, and when they did awake they found nothing in their hands. That must needs be vain which separateth man from so excellent an end, as God himself is. Blessed is the rich which is found with out blemish, and hath not gone after gold nor hoped in money & treasures b Eccl. 31. 8 Name us that rich man, & we will praise him. A rich man is commonly taken to be either an unjust man himself, or the heir of an unjust man The falcon when he is full doth not know his master. The Prodigal son seeing himself rich, forsook his father's house c Luk. 15. 13 17 etc. : but being pinched with poverty, he made return again unto his father. His abundance of wealth did turn his heart from God but nipping poverty brought him home again. If thou have a desire earnestly to serve God, then rid thyself of all unnecessary business, at the least from the love of this world. Why art thou troubled about many things? One thing is necessary, saith jesus Christ d Luke 10. 41. 42, ; if thou seekest this one thing, thou shalt deliver thyself from all unnecessary cogitations of worldly things. When our first parents lived in the estate of innocency all occupied about the spiritual meditation of God, they had so little mind of their bodies, that they knew not themselves to be naked at all: but no sooner had they committed sin, & given their minds unto earthly things, but straightway they perceived themselves to be naked e Gen. 3. 6. 7 . S. Paul the Apostle was taken up into the third heaven, but whether in the body, he could not tell, or out of the body, he could not tell f 2 Cor. 12. 1 . Men whose minds are taken up with celestial cogitations, they give no regard to these bodily things. This ignorance is commendable, yea it is sovereign wisdom. The Disciples of Christ being addicted to the Doctrine of their master, had no great mind of exterior things, insomuch that they sat down at the table sometime without washing their hands g Mat. 15. 2 : but the pharisees did clean otherwise. This teacheth us how the cogitations of God's servants do greatly differ from the cogitations of worldly men, who while they busy themselves about things of small moment, neglect greater matters; and while over earnestly they give themselves to things belonging to the body, they have scarce any time to think of matters pertaining to the soul. Worldly thoughts and cares be the children of riches, and the occupations & business which they bring with them do suffocate aod choke up all good motions of the spirit. Despise the vanity of these incorruptible goodsr▪ so the more freely shalt thou serve God. For it is unpossible for thee to fly up unto heaven, unless thou break the bonds of this world wherewith thou art detained. Let not the pleasure of this world separate thine heart from the love of Christ. Poison commonly is given in some savoury and well relished meat; but he that receiveth the same, liveth not long after. Riches are sweet to such as love them, but such as embrace them they puff up with pride, and so bring them unto everlasting destruction. The preacher saith h Eccle. 5, 9, , He that loveth riches shallbe without the fruit thereof: And they that will be rich fall into tentation and snares, and into many foolish & noisome lusts, which drown men in perdition & destruction, saith the Apostle i Tim. 6, 9, . All creatures be such unto man, as man is unto himself. A good man cannot be the worse for these outward things, nor an evil man the better. What good doth an heap of riches to this corruptible flesh; they cannot deliver the soul from death. O happy is that soul which is not subject unto riches. The men of riches have slept their sleep, saith the prophet: men of riches, that, is the servants of riches, not the masters. That gain which is gotten with the loss of a good name, may well be counted a great loss, and no gain at all. When the servants have a care of the masters good estate, then may the masters give themseules to ease. But so it is not with riches, for they are so far from unburdening their masters of care, that they press them sore with worldly cogitations. A very vain man art thou, if thou place thine happiness in these corruptible goods. Despise therefore from thine heart all these earthly riches, so shall thy mind be filled with most heavenly treasure. CHAP. 19 All earthly riches but vain. I Have counted all things but loss, and do judge them but dung, said the Apostle a Phil. 3, 8, , when he spoke of these worldly things. He could find nothing more fit than the very dung, whereunto he might compare the riches of the earth. And surely though otherwise they were of great account, yet in respect of heavenly treasure, they are of little, or no price at al. For what is gold? the very dross of the earth. What silver, and precious stones? the dregs of the ground gathered together on a heap. What be your fine satins, damasks, and all kind of silks? the dung of vile worms. What is your best cloth? the wool of sheep. What be your costly furs? the skins of dead beasts. Your painted palaces, your lofty towers, your sumptuous buildings, your large & populous towns, what are they? Even very earth. What is honour? Nothing. To conclude, what soever is in the world; it is but dust. Dost thou love the good things of the earth( if they may be called good)? Surely thou lovest nothing but earth▪ Consider the vanity of those things which the world offereth unto thee, & beware thou set not thine heart upon them. A wonderful thing it is, that thou, so excellent a creature, made to serve & to have the joy even of GOD himself, canst so debase thyself as to cast thy mind upon so vile things. If thou wouldst be accounted noble, love noble things, I mean things spiritual according to that nobility which God hath imprinted in thy noble heart. Even as love doth change the lover into the thing loved, insomuch that he is not his own, but the things which is loved: So in loving these vile things of the earth, thou givest that which is better, for that which is worse, that is, thou givest thine heart which is all precious even for very dung, which is most filthy. These things are far unseemly for a man of reason, whereby thou showest that not only thou art forgetful of thine estate, but also renouncest all thy chiefest privileges. God therefore would have thee to love him, not because his heavenly Majesty doth need thy love, but for thine own advantage and preferment. For while thou transformest thyself into his likeness as it were through love, thou gettest great commodity▪ For thou givest that which good is for that which for excellency is so surpassing that it cannot sufficiently be either praised, or prized. God in depriving his especial friend job of all his earthly substance, at the instance of Satan b job. 1, 12 , would have thee to learn how little he esteemeth the goods of this world. Open thine eyes, & consider how shamefully thou debasest thyself, man, while inordinately thou covetest after earthly riches; and again, how worthily thou lookest up, when thou despisest them. Reclaim therefore thy mind from all these vanities, and give it wholly to the service of Christ: CHAP. 20 To be proud of riches, it is a vain thing. I Compare not precious stones unto wisdom; for all gold is but a little gravel in respect of her, and silver shall be counted but clay before her saith the wise man a Wis. 7, 9. . To be worldly rich, is to be very poor. Cast not thy mind upon the vanity of creatures, but lift it up unto heaven where God is. Humble not thine heart before these earthly things: God hath made thee to love heavenly, and to contemn the things of the world. And because he seeketh thy good, he hath laid all necessary things, which he knoweth thou shalt need, upon the face of the ground, as bread, wine, flesh, and such like, that readily thou mayest find them; but as for things less necessary, as gold and silver, he hath buried them deep in the earth, that as they are out of sight, so they should be out of mind. Covet not greedily for vain things. David saith b Psal. 4, 2 , O ye sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? Seeing God hath endued thee with reason, why abusest thou it in placing thine happiness in earthly goods, when thou art created to be the heir of heaven. All that thou lovest is vanity, saith the Psalmist; and whatsoever the world promiseth thee, is but lies This gold is but earth; and this silk, whereof thou vauntest, it cometh from the vilest worms. These precious stones, wherewith thou glitterest, and those borders of embroidered work, which thou settest out to th'uttermost, what are they all but vanity? Glory not therefore in thine apparel, nor in thine hangings, nor in thy glorious cortins, & such like, for these be not the riches, these make not a man rich, these make not him that is foolish, wise; that is proud lowly; that is choleric, patient, that is incontinent, chaste, that is uncivil, courteous: they make neither the angry man, mild; nor the envious, charitable and loving: but the contrary they do. Then if nothing they further unto virtue but hinder much, why so impatiently dost thou covet them? Art thou so blind that thou seest not, how embracing riches, thou nourishest a serpent, or scorpion in thy bosom? For as the scorpion will kill them with poison which cherished them with their heat: so these riches, which with the heat of in ordinate desire, thou dost nourish and augment, they will eat thy bowels, gnaw thy conscience, choke the good spirit, hinder thee from salvation, and bring thee to destruction, both of body and soul. This is that thou lovest▪ O thou blind man, this is that thou seekest: this is that lastly that destroyeth. Call thy wits together a little, and behold the falsehood of these riches, so shalt thou lift up thy mind not only unto the liking but also unto the loving of things far much greater, and every way more true. CHAP. 21. To love riches and earthly things, it is mere vanity. Love not the world, nor the things in the world, saith S. john a 1 joh. 2. 15 By the light of nature we are taught not to love these natural things in regard of themselves. For love is a thing so precious, that it should be bestowed only upon him who can with like affection of love answer the good wil But seeing no creature natural can with like measure recompence thy love, therefore thou oughtest not to apply thine heart to the things of this world. Doubtless, couldst thou percei● thus much, in desiring to enjoy the things which be ordained only for thy use, thou dost pervert the order of God, God alone thou must enjoy by loving him, as the sovereign good thing, from the bottom of thy heart b Math 2. 37, : but use thou must the things of the world as servants, referring the love of them unto God, and to the setting out of his glory. God created man after his own likeness c Gen. 1. 27 , to the end that as other living creatures do, he should love his like, Seeing therefore thou hast no likeness with earthly things, thou art bound of equity to love not these earthly things, but God after whose similitude thou art made. All the while that jacob had children by Leah, and her handmaid, he never thought of returning into his country; but so soon as Rahel had borne him a son, he had a longing forthwith to return home again d Gc. 31. 25. : So the men of this world while they are occupied about earthly things, they are forgetful of the Celestial country; but when they once bring out the fruit of Godliness, then begin they to loathe their former state and greatly to desire the happiness of heaven. When the king of the Egyptians was dead, the children of Israel sighed for their bondage, and cried, & God heard their moan e Ex. 2. 23. 24. ; but afore his death though they cried bitterly, yet were they not heard. Both good and bad all cry unto God, but none be heard save they which have killed the king of Egypt, that is the love of this world, which worldlings have not. Let the love therefore of the world once be dead, and God will hear thy prayer out of hand. It is the law of unfeigned love, that you do show yourself to be such, as that is which you love. Our soul is like unto wax which taketh the form of that which is imprinted thereupon. As that is which you love, such is thy soul, earthly or heavenly. If thou puttest a glass toward heaven, thou shalt see the figure of heaven thereupon; if thou turn it to the earth ward, there shalt thou behold the figure of earth. So thy soul is like unto that whereunto thou appliest the same, insomuch that whatsoever goodness or badness is in thee, thou mayest ascribe the same to that thing which thou so leve. Nebuchadnezzar loving the world became a beast and did eat grass like an ox f Dau. 4. 29 31. , but lifting up his eyes unto heaven by true repentance, he came again unto his former shape. When God had made the Sun, the Moon, and all other creatures, he said of them all that they were very good g Gen. 1. 31 , & for such did approve them: but man being created, he was neither said to be good nor ill, not thereby preferring other creatures above man, for whose sake they were all created. Why then said God of all other creatures how they were good, and said not so of man, who was better than they? The reason is because God he looked that man according to his free-will should work, and as he made his choice, so should his titles be, good or evil. When he loved the good he was good; but when he loved the evil, he was ill. For man only of all creatures had free liberty to choose either good or ill. The holy Apostle, speaking of certain wicked men said h Rom. 1. 23 , They turned the glory of th'incorruptible God to the similitude of the image of a corruptible man, and of birds, & four footed beasts and of creeping things. As they made God, such were they themselves; & the images ●●ey made of God were not so unlike him, as they resembled their images which they made i psal. 11. 5. ● psal. 136. 18 . The proper seat of the soul is in heaven, where they only do inhabit which be perfect men, as the apostle doth say k Phi, 3, 20. , Our conversation is in heaven. Love not riches, and thou shalt be rich. It is great riches, not to covet riches. Who possesseth much? Even he that desireth little. God gave in commandment that no man to his proper use should take any part of the rich spoils of jericho k jos. 6, 8. , which in respect of the mutability thereof representeth the world; the treasures whereof should not be desired of Christians, lest they come unto that destruction which Adam did. l jos. 7. 25. CHAP. 13. The rices of this world are to be contemned. Whosoever renounceth not all that he hath he cannot be my Disciple, saith our Saviour Christ a Iuk. 14. 33 . Despise from thy heart these transitory things. They which followed Christ frosooke so much riches, as they could desire which followed him not. And so infinite is our will in coveting, that he shall never be satisfied which followeth the same; and he which renounceth it, renounceth all things▪ Insomuch that poor S. Peter left as much indeed, as ambitious Alexander could in heart desire. These things if thou contemn, thou shalt find thyself; but if thou do them love, thou dost fordo thyself. Happy is that soul which earnestly despiseth these transitory things, which the covetous mind so greedily desireth. For by contemning things corruptible, the riches which are eternal be attained. Gold and silver are to load a beast, not a man. Yet no beast is so void of understanding that willingly will take more than it can bear. Only the covetous man, as more void of reason than a beast will offer himself to bear it, lay on him what, or how long soever ye will. But, if thou be wise, thou wilt unburden thyself, by renouncing the vain riches of this world, so assure thyself thou shalt go the lighter. A fond man thou art, that may have poor men enough to bear some of thy carriage, and yet wilt go for all that with an heavy load. He goeth best that is unburdened and doth wrestle best which is naked. If thou strive with Satan naked, thou shalt easily overcome him; but if thou be clad with vain attire, he will quickly subdue thee. Christ up- naked came I out of my mother's womb & naked shall, I return thither against.. g job. 1, 21, The wheel though it turn all the day long about, and stay not, yet at night it is to be found where it was in the morning, it changeth not his place: So, howsoever thou run about the world for wealth, yet at thy death thou shalt be found as poor, as thou wert at the coming into this world. Naked thou wast received out of thy mother's womb, and naked shalt thou be delivered unto the gra●. So in that state which thou begannest in the very same thou must end thy days. Even as thou camest, so shalt depart. Labour what thou canst to become a great rich man, thy cark and care will be to no purpose. It is a vain thing thou seest in this short life to heap riches upon riches: despise them therefore, and so with Christ thou shalt triumph worlds without end. CHAP. 23. The joy of this world is but a vain thing Woo be to you that now laugh, for ye shall wail and weep, saith the Lord a Luk. 6. 25. Woe be to you that have your comfort in this world, for in the life to come ye shall be tormented. Woe to them which live in delight, for they shall suffer pain, and tribulatio●s. But blessed is he that in this world being mortified for Christ, doth always bear in mind the grievous pain of his holy passion. Blessed is he which feedeth himself with the bread of tears in this vale of mourning. Much aught man surely to weep, while he thinketh upon heavenly Zion, his quiet and true country, while he seeth himself banished amids the confused and bitter streams of this Babylonish world. Blessed are ye that weep now, for ye shall laugh, saith the Lord b Luk 91. 32 ; God shall wipe away all tears from their eyes c Re. 7●, 17 Blessed are those tears which the godly hand of thy creator shall wipe away. self, but he is in good earnest with thee. O that thou wouldst let this sink into thy mind, surely, surely thou couldst not choose but lead a more sparing life, and shun vain pleasure more than thou dost, if still in fresh remembrance were the pains of hell, where, if thou repent not in this life, thou shalt be made `wil thou nile thou, to pay full dearly for all thy cos●ly cates. And as job, in the person of good men said, My sighing cometh before I eat, which is the manner of the Saints of God: So of worldly men writeth the same job f job 21. 13. , They spend their days in wealth, and suddenly they go down to the grave. Even as Abraham said to the rich glut on g Luke. 16. 25 , Son, remember that thou in thy life time receivest thy pleasures & likewise Lazarus pains: now therefore is he comforted, and thou art tormented. This is that which worldly delights do bring unto, and this is the end of the glory of this world. We never read that Christ laughed at any time, but that he wept we often read. For at his nativity he wept, at the raising of Lazarus from death he wept h 〈◊〉 11 35 , over jerusalem he wept i 〈◊〉 19 ●1 42. , on the 〈◊〉 ros●e hanging he wept k Math. ●7. 49. , what do ● mention particulars? his whole life was a daily lamentation, and continual sorrow for the sins of man. Verily I say unto you, Mar. 15. 37 saith the Lord l Mat. 8 3. except ye be converted, & become as little children, ye shall not enter into the kingdom of heaven. A little child we see, hath none other weapons for his defence, but tears: do thou likewise defend thyself against the rage of Satan by those weapons. It is a vain thing to give thyself to pleasure in this world with so great dangers. The wise man saith n Eccles. 2. 2 , I said of laughter, Thou art mad; and of joy, what is that thou dost? Moses he chose rather to suffer adversity with the people of God, than to enjoy the pleasure of sin for a season o Heb. 11. 25. 24. , & would not be called the son of Pharaos' daughter. The tears of the righteous shallbe turned into joy, so saith our Saviour Christ p joh. 6. 20 , your sorrow shallbe turned into joy. And the Psalmist q Psal. 64. 19 , In the multitude of the thoughts of mine heart, thy comforts have rejoiced my soul. It is better to be troubled with the righteous, then to eat the bread of pleasure at the table of sinners; it is better to lament solitary, then to laugh in the pleasant palaces of ungodly Princes. Despise therefore the joy of this world, which is but moment any, that afterward thou mayest t●ste the joys of heaven, which are everlasting. CHAP. 24. The pleasures of this world are merely vain. WHat joy can I have that fit here in darkness, said ●obit unto the Angel a Tob. 5, 1● ? As if he should say It is a vain thing to affect pleasure amids the darkness of this world. For we walk in the d●rke and see not what is expedient for us, and what is not, insomuch that we know not one the other. The wise man saith b Wis. 9, 1. No man knoweth either love or hatred. Little pleasure can he take in his journey, which doubteth of the way, wh●ther it be good or ill And when thou walkest in the night and doubtest of the way, it is a manuel how thou canst be merry at the heart. Little joy can he have that seeth his neighbours house on fire. And sure a vain man thou art if in pleasure thou pass thy time, especially beholding thy friends even every hour to leave this world before thy face. That die thou shalt, thou art sure, but how thou must leave this world thou wottest not: therefore vain thou art, if casting the face of God from thy mind, thou givest thyself to immoderate pastimes and delights. More sorrow than joy hath that pa●ent, which in one and the same day seeth his son both to be borne, and to leave this world▪ Short and of small continuance is the love of this world. Solomon saith c Pro. 15. 2 : Foolishness is joy to him that is destitute of understanding. It is a vain thing to bewitch the heart with delights, who take an end oftentimes before they are well begun. The prophet isaiah hath these words d Isa 24. 8. 4 , All that were merry of heart do morun. The mirth of tabret resteth; the noise of them that rejoice, endeth; the joy of the heart ceaseth. Small is the pleasure which either birds in the snares of the fowlers; or fishes have by the deadly bait of the fishers: Even as vain, and surely, like the unreasonable creatures art thou, if thou joy and glory in the prosperity of the world, seeing death continually is at thine elbow. The time that remaineth is but very short: therefore let them that rejoice, be as though they rejoiced not e 1 Cor. 7. 30 . Wisdom leadeth righteous men the right way f Wis. 〈◊〉 10 . The way is right when the middle annswereth proportionably both to the beginning, and end of the same. He that strayeth out of the way fetcheth a compass many times that he may so come into his way again. The holy scripture doth liken us in many places unto way faring men, and strangers. At our birth we begin the journey, and at our death we finish the same. Ask the wise man what our beginning is▪ g Wis. 7. 3 When I was borne, saith he, I received the common aer, and fell upon the earth, which is of like nature, crying and weeping at the first, at all the other do, 4. I was nourished in swaddling clothes, 5. and with cares. 6. For there is no king that had any other beginning of birth All men have one entrance unto life, and a like going out. Thou wast borne with tears, and thou shalt die with pain, and wilt thou live in joy? If thou art of that mind, thou goest not the way of righteous men; but fetchest a compass with the ungodly. Let the middle of thy life be correspondent to the beginning, and end of the same, that is, so live both as thou wast borne and as thou shalt die. Care not much for riches, but say with job h job. 1 21. . Naked came I out of my mother's womb, & naked shall I return thither. ●uild not large and sumptuous houses, but remember that a poor little cradle did hold thee being newly come into the world; and forethink that being dead a small pit shall contain thy body. Never covet in this world to be great, seeing thou wert so little at thy birth, and shalt be so vile when thy breath 〈◊〉 gone. Into the world thou camest not great and rich, but little and poor. Thou camest not like a Champion, and thou shalt not go to thy grave like a w●●rier with a drawen● word in thine hand. And therefore see that thou live in peace, and quietness while thou art in the world. Love not riches, hunt not after promotion, consume not thy time idly in delights, bewail thy sins▪ Repent in this life, that thou mayest be blessed in the life to come▪ The Lord saith i joh. 9 20 , Your sorrow shall be turned into joy. O happy sorrow that shall be so rewarded. love holy compunction of the heart; sigh after the celestial country, and make not this present banishment thy paradise of pleasure. Thou art utterly lost, and wanderest out of the way, if thou wouldst spend thy time altogether Pleasantly in this world. Return therefore, and come into the right way again, embrace the light by thinking upon the most bitter passion of thy Redeemer, so shalt thou attain unto the desired end, even unto that happiness whereunto at the first thou wast created. CHAP. 17. The true joy is in the Lord. Rejoice in the Lord alway again I say rejoice saith the Apostle a Phillip 41 The joy of the servant of GOD ought only to be in his Lord God. A vain man is he which rejoiceth in any other than in God alone. It is not the will of God that thou shouldest live in sorrow, but in joy and mirth: only he requireth thee to change the cause of thy joy, and in steed of that false joy of the world, to embrace the true comfort of the soul. The Apostles rejoiced when they told our Lord how the devils were subdued to them through his name b Luke ●o 17. 10 . But it was answered them forthwith, In this rejoice not, that the spirits are subdued unto you, but rather rejoice because your names be written in heaven, So he forbiddeth not all, but the false joy. All joy without God is vain, and without a foundation: in God only you should rejoice, nor in any other thing under heaven. Say with the Apostle c 1 Cor. 1. 12 , Our rejoicing is this the testimony of a true conscience, 〈◊〉 good conscience is a pledge of the true joy which thou shalt taste in heaven. David he was without God, as he thought, therefore breaketh he forth into tears day and night, wanting the presence of his God d psal. 4. 2, 2 3. , signifying that where God is not, there can be no true joy. The worldly joy is not the true joy, because it is not founded upon a good conscience▪ S. john the Baptist he sprang for joy in the belly of his mother e Luk. 1. 41. , this was a true joy. All other joy is vain which hath not grace for the foundation thereof. Get therefore Grace before God, and thou shalt get the true goodness of the heart. Desirest thou riches? Riches, and treasures be in his house f psal. 112. 3 . desirest thou beauty? The Lord saith to the spouse g Sal. 5. 4. 1 Thou art fair, my love, Desirest thou life? I am the life, saiteh the Lord h joh. 14. 6. 1●. 25. Desirest thou salvation? He shall save his people from their sins i Mat. 1. 21 Desirest thou peace? The Lord is our peace, as witnesseth Th'apostle k Ephes. 2, 14. . Desfirest thou honour? Hear the Psalmist, Thy friends be veri honourable, and their pre-eminence is very comfortable. If thou hast God with thee, thou hast the true joy. What more desirest thou? Well may he rejoice which hath wi●h him the fountain of grace. Renounce therefore all temporal joy, and more esteem thou the smallest quantity of spiritual consolation, than all manner of worldly joy whatsoever. There is no true taste where God is not, nor true joy but in God, for son vanished the comfort of this world. Soon was the water spent which Abraham gave Hagar, and Ishmael his son after the flesh l Gen. 21. 14 15. : but Isaac, his soon after the spirit, he wanteth no water m Gen. 26, 1● 31. 22 . I he comforts of the world do soon leave the ungodly; but the consolation of the righteous are as wells of living water, which may be drawn but never dried up This joy is certain and everlasting which no man shall take from you, n joh. 16. 21 saith the Lord. Of worldly folks many glory in their brave apparel; but this glory is their apparels not their own: others glory in their riches, and this glory also is not theirs, but their riches. For take them away, and the glory is gone. But the joy which is in the Lord, proceeding from a good conscience, no man can take from us except we will ourselves: Which joy is rightly numbered among the other fruits of the holy spirit o Gal, 5, 22. . In creatures there can be no full joy, but the joy in the Lord is full, because it is infinite, & answereth to his infinite goodness. joy doth answer unto desire, as rest doth unto motion; For than is our rest quiet and consummate when there is not any thing more to be moved. Even so our joy shallbe full when their is nothing besides to be desired. Now because in worldly things the desire is never perfect rest p Eccles 1, 8 , it followeth that among the creatures there c●n no true rest be found. But because God 〈◊〉 he satisfieth our desire, he is alone to be loved; that our joy be full. The Kingly prophet he saith q psas 10 3. 5 , that God he satisfieth our mouth with good things, and Anna the mother of Samuel, she saith r 1 Sam. 2. 1. , Mine heart rejoiceth in the Lord, mine horn is exalted in the Lord. To conclude, seeing the worldly joy is vain and false, in God only we are to rejoice. CHAP. 23. The honour of this world, this vain. THy friends be very honourable, O God & their dominion is full of comfort saith the prophet. If thou desire honour love thou God, for he whom God liketh, he only shallbe advanced a Psal. 75, 6, 7 . It is folly to seek after the honour of this present world, for with much labour it is attained; and maintained with great charges; and when all is done easily foregone. The true honour belongeth properly to the servants of God. But they all were not the friends of God whom the world doth honour. The honour, which the Saints both in heaven and in earth also, be adorned withal, they got the same not by seeking but by shunning promotion. wouldst thou be had in honour, and reputation? Then humble thyself, & be low in thine own eyes b jam, 4. 6. . wouldst thou be known of all men? Labour to be unknown. The shadow flieth from him that followeth it, but tarrieth with him that boweth himself to the ground. Promotion it is got by humility, but either cometh not unto, or tarrieth not with the ambitious man. If thou covet the eternal, fly temporal honour. Consider the end whereunto all these honours do come, so easily thou wilt condemn them al. In processions, the manner is to carry about, and that with great pump and pride, some wooden image, costly bedecked with other men's jewels, which foolish people gaze upon, and have in admiration: but when th● procession is done, the gay things are taken away, and it remaineth as it was a very block▪ Even so fareth it with thee, which art advanced, the image is wood, thou art earth and a great sinner be thou never so high: the gay ornaments which it had were other men's, thine honour and riches it is but borrowed for a time, it was gazed upon of all men, so shalt thou be, being aloft; but when the procession is ended, and thou hast played thy pageant, & that restored again wherewith thou wast adorned, and thou art laid naked upon the flower to be carried unto the grave, than who honoured thee in thy prosperity, they will set light by thee in thy most base estate. Great kings and mighty men we have known, which being decked with rich apparel, and excelling for honour were had in great admiration like that wooden image; and yet being now buried in the earth, how are they trampled upon with the feet of men? And so yesterday advanced, to day thrown down; yesterday commended of all, to day remembered of none. The wind of that vanity, is passed away, the feast is past; their honour is even withered. And would to God that these honours of the world, and of preferment were not to expect another punishment after death, but only should be forgotten of men; and that might not befall upon them, which often cometh unto the image,, which being broken into pieces is cast into the fi●e, so they also for their reward be cast headlong into the fire of hell. See you not the goodly end of this vain honour? The servant of jesus Christ he hunteth not after the honour of this time, which he knoweth is but vain and transitory. The servant of Christ more loveth the honour of his Lord than his own. Happy is he which in all things that he doth seeketh only the honour of his God. Happy is he which in all humility followeth jesus Christ and from his heart despiseth the vain glory of this world to the end he may reign for ever with Christ. Covet not the honour of this world, and thou shalt attain the true honour of heaven, beware thou forego not the truth for the shadow. The Apostle saith c 1 Cor. 14. 20, be not children in understanding The child maketh more account of a reeden horse, and of a puppet of clou●es, than of true horses, and very gentlewomen in deed. Take heed thou set not more by a shadow of truth, than by the truth itself. The riches & honours of this world are but shadows as it were of true riches, and glory of heaven. Cast not thy mind upon these to●es and vanities, seeing thou art a reasonable man endued with judgement and discretion. CHAP. 27: The men of honour, & authority in this world, be in dangerous state. Ask not of the Lord pre-eminence, neither of the King the seat of honour a Eccl. 7. ● They which climb up to the tops of high and steep buildings are in great danger, and therefore they had need to have a good brain, lest they break their necks. If thou have an aspiring mind after preferment, get thee a good brain, and call for the assistance of God, otherwise thou canst not but fall into the pitt●●f hell. Prosperity is more dangerous than adversity▪ a thousand shall fall at thy side, & ten thousand at try right hand, b Psal. 91. 7 saith the Psalmist, Mo●● perish on the right hand of worldly honour, than on the left hand of a low degree. The felicity of worldly men is an evil that standeth in need of all manner of correct on. Mount not up to the place of honour, lest thou be made to go down again with shame enough. The frantic man suffereth many imaginations, which if he drive not aware from his mind, they will hazard his estate. Banish these cares of honour from thine heart, which if thou do not, thy soul must needs be in danger: and if thou wouldst attain salvation, remove from thee all, roude cogitations, which will never permit thee to have a quiet and contented mind. Dangerous greatly is the honour of this world; and in the same many have perished and be cast away. Many for the maintenance of their credit among men they blush not to offend God, and to defame their neighbour; many had rather go headlong into hell, then to forego their countenance in the world by paying their debts. Even among the chief rulers many believed in him, saith S. john c john 12. 42. 43. , but because of the pharisees they did not confess him, lest they should be cast out of the synagogue For they loved the praise of men, more than the praise of God. This is that dangerous condition wherein the lovers of temporal glory do live, they had rather lose their soul, than their worldly reputation. Pilate, though he knew the innocency of Christ d john. 18. 38. ; & that for envy the jews had delivered him e Mat. 27. 18 yea though he had a desire to set him at liberty: john 19 5. yet hearing his accusers to say, If thou deliver him, thou art not Caesarsfriend f joh. 19▪ 12, and fearing least by contrarying their affection, he should be deprived of the honour, which immoderately he desired, he pronounced the sentence of death upon our Saviour; yea he renounced all justice equity, reason, yea and God too rather than he would fall into the displeasure of Caesar, and lose any whit of his reputation in the world. If thou therefore make more of worldly honour than of the favour of God, it cannot be but thou must all into an infinite number of these and such like most noisome cogitations, and errors. Many are deprived of all heavenly ioíe, because they will not be deprived of some worldly authority. This is a perilous condition, for temporal to forego the glory which is eternal. O that men would prudently consider the dangers that they are in which be of high degree, surely I am of mind they would soon be weary of their glorious estate. M●nie have been loss, and spoiled themselves in their chiefest glory. g Gen. 3, 6. 7 etc. Adam in that earthly paradise in great glory he sinned, job chose encountering with manifold tribulations, offended not: Adam was in great dignity, obeyed of all, and fell; but job, in great misery, despised of all and yet stood. He that standeth in an high tower, or some slippery place is in great danger of falling. In more danger be they which stand on the top of lofty buildings than they which are upon the firm ground. In a low degree thou needest not fear so much, and more securely thou shalt live. Noble, and men of glory in this world, they reign for the most part in idleness which is the mother of vices, and the step dame of Christian virtues. They spend the time idly, and consume it in pastimes and pleasure, in vain delights and banqueting. More do these men offend than the poor labouring men which get their living with the sweat of their brows. Woul dost thou attain the life which is everlasting? Then set thy ●oue upon those thínges which be here of great account. The merchant rueth his ware good cheap, where 〈◊〉 is plenty, and selleth it again in places where it is scant. Thou desirest to go to heaven, and thitherward thou art bounding, take not that with thee thither which is good cheap there. There be all manner of true honour, riches, and abundance, Carry with thee thither the ware which is not there to be gotten, so shalt thou be sure to be well paid for the same. Contempt, persecutions tears, fastings, repentance are not there to be found, if therefore thou provide thyself good store of these wares, when thou comest thither thou shalt be sure to be well rewarded for the same, insomuch that thou wilt say thou art rich indeed, and of great honour. but if thou heap to thyself honour upon honour in this world, be thou well assured thou shalt not find them there. Fly therefore from the glory of this world, so shalt thou be glorified in heaven. CHAP. 28 The prosperity of this world, it is vain. THE prosperity of fools destroyeth them, sayeth the wise man a 2 Pro. 1. 32 , Much oughtest thou to fear the prosperity of this present world, if thou hast any desire to be of a lowly mind, and to serve thy Saviour Christ. Saul▪ than whom there was not a more holy, and better man in his low estate b 1 Sam. 10 9 being once advanced over the people of Israel, his heart withal became exceeding proud c 1 Sam. 13 13 14 David in his adversity spared the life of his enemy Saul d 1. Sam 24 9 10. etc. ; but in prosperity took away the life of his faithful servant Vriah( ●) e 2 Sam. 11 15 16, etc. . He that in the time of persecution gave life unto them that had deserved death, in prosperity brought unto death such as deserved life. It is a hard thing to be wise and prosperous too. Look how thou use prosperity well, for such shallbe thy punishment, as thou hast been negligent in thy flourishing estate. Dangerous is that life, which seemeth to be the nourisher of great security and negligence. Many of good men became proud and dissolute, being once advanced unto high degrees of promotion. After prosperity followeth the forgetfulness of God. The request of joseph unto the chief butler of Pharaoh was that he would have him in remembrance, when he was in goodcase g Gen. 40 14 yet the chief butler did not remember joseph, but forgot him, saith the Scripture h Gen. 40. 23 . The king of Egypt Pharaoh in his prosperity said i Exod. 5, 2 , who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go. but in his tribulation he began to know God, and besought Moses and Aaron to pray unto God for him k Exod. 8. 8 . S. Peter being aloft in glory upon the mount Thabor, wished for three Tabernacles there, One for Christ another for Moses, & the third for Elias l Mar. 9 5 but he had neither himself, nor his fellow Disciples in remembrance. And no marvel, for in prosperity man forgetteth commonly both himself, and his friends too. It is more dangerous sailing upon the sweet waters of the running rivers, than upon the salt waters of the wide sea, In more danger thou art in the joyful time of prosperity, than in the troublesome storms ofaduersitie. The nigher thou art to prosperity, the nigher thou art to thy peril; the uniting thereof to the flesh, is the kill of the soul. Think of prosperity as of a thing lent thee but for a short time, and may easily be taken away; think again of adversity that it is momentany, so the more patiently shalt thou endure the same. Fly from prosperity, and the vain honours of this world, if in the other you would live for evermore with jesus Christ. It is better to be troubled with Christ, than to spend thy life in a flourishing state. Despise therefore from thine heart the felicity of this present world, so shalt thou come unto the glory of heaven which is eternal. CHAP. 29. Great good cometh by persecution. ALL that will live godly in Christ jesus, shall suffer persecution b 2 Tim. 3 12 , Evil trees which bear no fruit are not beaten, but hewn down by the roots, and cast into the fire, as our Saviour saith of the withered fig tree b ●uke 13. 6, 7 etc. : but it is otherwise with good trees, which are not hewn down, though they be beaten. The Lord compareth men unto trees, among whom the evil so well as the good do suffer persecution; but when death once approacheth the wicked shall be cut up by the roots and thrown headlong into the fire of hell. If thou suffer persecution, take it not grievously, but thank GOD that hath admitted thee to be one of that number which he hath chosen for himself. Christ himself hath suffered persecution c joh. 5. 20 , and all that have loved Christ at any time have endured the same. If thou therefore art without persecution, fear lest all manner of evils fall upon thee at the point of death, that may forever root and raze thee out of the joys of heaven. Think not thyself the more acceptable in God's sight, because thou sufferest no persecution. Christ we read d joh. 13 26 , gave unto judas a sop when it was dipped, when the rest of the Disciples did eat dry bread: yet was not judas any whit the holier and more perfect for all that. Think not thyself the better, if thou eat thy bread with variety of pleasant sauces, yea, better it may be are the poor feeding on the dry bread. It is the w●nt of God to deal his earthly blessings more liberally upon sinners than upon righteous men. Did not the Lord betrust judas with the money bag e joh. 1●. 9 joh. 1, 29 . But the rest of the Disciples ha● the charge of preaching committed unto them. judas had the sweet morsel given him. but the Apostles had the sour. Yet I Say unto thee, it is better to be poor with the Apostles, than rich with judas, and better it is to eat the dry bread of repentance in sadness and sorrow with Christ and his Disciples, than to live in deliciousness with ungodly men. In the time of persecution faint not, but be of courage, listen what the Lord doth say f john. 5. 20 : If they have persecuted me, they will persecute you also. His most holy mother by many tribulations came unto the glorious condition of the heavenly Saints: and thinkest thou to attain thereunto by ease and pleasure? It is great persecution not to suffer persecution, The sick man of whose recovery there is no hope, hath all things given him by the Physician that his heart can desire. If all things fall out as thou wouldst have it, thou hast just cause to suspect that God is much displeased, and hath given thee over. An happy man is he that patiently receiveth tribulations from the hand of God. Blessed are they which suffer persecution for righteousness sake g Mat. 5, 10 . Thou canst patiently endure to have thy veins opened, and divers other things for th'attainment of thy bodily health; why then for the welfare of thy soul, dost thou not abide persecution? Look not upon the pain present, but unto the health that will ensue; regard not the present affliction, but the blessed reward that in the end thou shalt have. He that passeth over any arm of the Sea, that he may not be troubled with the giddiness of the head, will cast his eyes not upon the waters, but upon the firm land. So east thou the eyes of thy soul upon the land of the living, and not upon the raging waves of persecution, so many afflictions shalt thou easily avoid, sailing upon the tempestuous sea of this troublesome world. S. Stephen when he was persecuted, looked steadfastly into heaven h Act. 7, ●5. , from whence he expected a crown of glory. We must through many afflictions enter into the kingdom of God i, Act. 14. 21 . Persecution is the money wherewith God rewardeth his servants in this world. Many are so childish that rather they had to abide sick and diseased, than to receive any physic that is better, or to be seared with iron, if necessity do so require. The glory of a Christian is in the patient suffering of a affliction, for the name of Christ. S. Paul, though taken up into the third heaven k 3 Cor. 21. 2. 3. etc., , and adorned with special graces of the holy Spirit, yet of himself he would not rejoice, except it were of his infirmities. A valiant soldier will more boast of his manhood shown, and of his wound-receaved in the wars, than of the favour of his Lord and Master: So a Christian should more rejoice in tribulation, than in all the graces and gifts received from God. Let thy glory be in the cross of the Lord thy God l Gal 6, 14, , and in thy sufferring for his sake m Mat. 5, 10 . If we be dead with him, we also shall live with him▪ If we suffer, we also shall reign with him. n 2 Tim. 2. 11, 12 CHAP. 30. To be in favour with great men of this world, it is a vain thing. KIng Ahashuerosh did promote Haman & exalted him, & set his seat above all the Princes that were with him a Ester, 31. . But what good had he by the favour of king Ahasuerosh? Surely it made to his greater shame, and destruction. Though promotion come from the Lord b psal. 75. 6 7. , yet by reason of thy wicked inclination it doth more hurt than profit thee many times. Christ commended Peter, saying he was blessed c Mat. 16. 17 because flesh and blood had not revealed the confession wh●ch he had made of Christ, but the heavenly Father. But so was he blinded with that favour, that, so much as in him lay, he would have hindered the passion of our Saviour Christ for which he had a sharp rebuke, and that deservedly. If therefore we abuse the favour of God himself to our hurt, 22. the favour of man will do little good through our own default. The grace and favour which his mistress in AEgipt showed him, tended but unto the mere destruction of joseph c Gen 39 7 ●8 etc., . As pure wine doth disquiet the head: so the favour of this world worketh our annoy: therefore it is good to mingle the same with the water of detraction, that we grow not proud through our gracious being in the eyes of the great. When the word of adulation doth puff us up, then is the tongue of the murmurer necessary to bring us down. The rebukes and hatred of other men, they bring us directly to the knowledge of ourselves. He that liveth in disgrace knoweth himself, though no man else do know him: It is much better to know ourselves, than to be known of other men; and more hurt doth favour and friendship, than displeasure and hatred many times. Displeasure profiteth, because it humbleth, & bringeth a man to the knowledge of himself, whereas favour doth us blind that we cannot see ourselves. Living in disgrace thou art driven to seek, and so shalt find God: but being in the favour of men, thou mayest easily lose him. Take not thyself for the better man, though thou have a good countenance of men of power, but bear in mind that saying in the Gospel d Luke 16, 25 , Remember that thou in thy life time receivedst thy pleasures, & likewise Lazarus pains, therefore is he comforted, and thou art tormented. Thou shall hardly be of honour in this life, and in the other too. They which enjoy this world, and are exalted here being not the servants of God, shall in the end be excluded from the inheritance of the heavenly kingdom which is reserved only for the good. They which despise worldly favour, shall have heavenly felicity. If wicked men do prosper, grieve not thyself, for they cannot look for any part or portion of celestial joys. Therefore as the servant of jesus Christ, contemn thou the favour of worldly men, and with patience expect that glorious day, at which thou shalt enjoy the everlasting favour of God. CHAP. 31 Afflictions are profitable. WE must through many afflictions enter into the kingdom of God, saith the Scripture a Act, 14 22 ; and the Psalmist in the person of God doth say b Psa 91. 15 I will be with him in trouble. Affliction is a faithful messenger; he that doth injury to the messenger of a king, doth offer injury to the king himself; So he offendeth God likewise which is grieved at the affliction which God doth send, & let him look to be punished as Hanun was of David, for abusing the messengers which he sent unto him c 2. Sam. ●0 4 ●ct●. . That which the fan is to the corn; the file to the iron, the fire to the gold, that is tribulation to a righteous man. Be favourable unto Zion for thy good pleasure, build the walls of jerusalem, said the Prophet d psal. 51 18 Saint Peter calleth us lively stones e 1 Pet 2. 5 . Thou canst not make an high building without a low foundation; and unless thou be exercised, and hewn, thou canst not serve for any use in the spiritual building. Persecutors be the rough masons. He therefore that flieth persecution refuseth to be of jerusalem that is abou●. Better was David than Solomon, inasmuch that certain it is the father was saved, whereas the safety of the son cometh into question. The whole life of David was full of tribulation and tears; but Solomon chose lived altogether in prosperity and peace; by tribulation K. David entered into heaven, and by the prosperity of Solomon whether he be saved or no, many are in doubt. Much good cometh to the soul by adversity. Whereas prosperity quencheth the good spirit, adversity enlighteneth the understanding of the mind. While joseph showed much honour to his brethren, they knew him not f Gen, 43. 32, 33. 34 but having once made them sad, they knew him g Gen, 45. ● 5. etc. . Therefore doth God send thee tribulation, even that thou shouldest know him; for when he doth good to thee, thou soon forgettest him. Because thou sleepest securely, as unmindful at all of God, therefore his majesty doth deprive thee of thy delights, wherein like a beast thou didst toss thyself and tumble, to th'end thou mightest awake and confess thy God. Grieve not thyself, when God doth bereave thee of worldly comfort, for he always doth it for thy profit. So dealt David with Saul when he took from him being a sleep his spear, and pot of water, not for his hurt, but for his good, as it appeareth not only by his own words, but also by Saul his humble confessing his offence h 1 Sam. 26. 12, & 2● . By afflictions, if thou be the child of God, assure thyself that thou shalt recover the inward sight of thy soul, even as Tobias did the outward sight of the body by the gale of the fish i Tob. 1●, 10 ●2 etc. . At the baiting of a Bull, if a man perceive that he may fall into any danger thereby, he will carefully give place, that the horns of the Bull gore him not at all. In like sort therefore doth God suffer thee to be in peril sometime, to the end thou shouldest see unto thyself by flying unto the Lord for refuge with unfeigned repentance. Even as prosperity turneth the mind of man from God: so adversity draweth man unto God. In my trouble did I call upon the Lord saith David k psa. 18. 6, Psal. 118. ● . The more the waters of the ●loude did increase, the more was the Ar●ke of Noah lifted up l Gen. 7 17 18 etc. , the more the people of Israel were vexed in Egypt, the more they multiplied and grew m Exod. 1. 1● ; the more we are afflicted, the more both we for our parts do think upon God, and God for his part doth increase his blessings upon us. Like well therefore of tribulation, for it openeth a way for thee unto heaven. The first thing that God wrought in the conversion of S. Paul, was that he flung him upon the ground n Act. 9 4. . letting us thereby to know that the first entrance into the service of God is tribulation. As in the barn, the chaff and the corn are mingled together; so in this world the bad & the good they live one with another: but when the wind of tribulation beginneth once to blow, the wicked are thrown down to the ground for very anguish of heart, but the virtuous they are more strongly united both to Christ and themselves. That which is ill to the wicked, is good for the godly. The black pitch becometh white through beating; and if the good men have gotten any spots of sin by prosperity, affliction doth wash and wipe it clean away. God's chastisement in this life is a fatherly correction, for God he punisheth always with great favour: but the chastisement in the life to come it shall be with indignation and fury without all pity, and mercy, according to the saying of the Prophet o Psal. 2. 9. , Thou shalt crush them with a sceptre of iron, and break them in pieces like a potter's vessel. Choose therefore rather in this world to be troubled, that so by afflictions which are but small and momentany in respect, thou mayest attain the kingdom of God, which is eternal. CHAP. 32▪ It is a vain thing to be careful for the things of this world. BE not careful for your safe, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on, saith the Lord a Mat. 6. 25 . For the care of these things will suffer thee to have small care of things eternal. God he made man to the end he should know, and by knowing should love, and by loving shoul● enjoy the sovereign felicity, from the enjoying whereof, the immoderate care of things temporal doth detain us back. Had the people of Israel been careful about meat, drink, and apparel in the wilderness, they had never doubtless set foot in the land of promise. Circumcise therefore from thine heart all superfluous cares of transitory things if thou mind to have entrance into the land of promise. And of those Hebrews which left Egypt, many died in the wilderness, and could not be suffered to go into that fruitful land so often promised, and that because they fell a lusting after the flesh pots of Egypt. Set not thine heart upon the good things of this life, hut let thy desire be upon heavenly matters. covet not immoderately, these visible things, unless thou pass not for losing the good things which are invisible. To many too too careful about their own, but careless altogether about the matters of God; the Lord himself doth say b Hag. 1. 9 10 , Because of mine house that is waste, and ye run every man unto his own house, Therefore the heaven over you stated itself from dew and the earth stayeth her fruit. It is meet that they feel the smart of poverty, which prefer the matters of this world before the maker of all things. The Lord compareth the life of the righteous unto birds, not only in respect of the little rest and stare which they have upon the earth, but also for that commonly they abide in the higher places. whence it was as not unprobably we may gather, that Christ when he found fault with immoderate carefulness, he said c Math. 6 26 Behold the souls of the heaven for they sow not, neither reap, nor carry into the barns, yet your heavenly Father seedeth them. Blush therefore, and be thou ashamed that so thou abusest thy desires, by cleaving unto the filthy dung of the world, when thou mayest be refreshed with the odoriferous flowers of the celestial paradise. O prodigious cruelty, to consume thyself in traveling about to get and gain in this world, when with as little, yea less pain thou mayest come unto the riches of heaven. And this thou shouldest do at the least for thy father's sake which is in heaven. For the diligence and carefulness of the child is a blaming, though secretly, the Father of negligence. For if the child be not sufficiently provided for of necessary things, it followeth that the Father hath not performed the duty which a father is bound unto. ●ee not therefore so careful to get temporal good, unless thou wouldst do injury to the heavenly father, which more than liberally provideth for his children those things which he knoweth are most necessary and meet for every one of them. The bird of the air will no longer stay upon the earth than mere necessity drives her so to do, but spendeth the greater part of her life above in the air, where she is best in secutitie. If thou have a desire to escape the peril of this life, shun so much as in thee is, all unnecessary business of this world. It is thy part either to fly with the bird, or to swim with the fish, not to grovel on the ground if thou wouldst live in safety. At such time as God created the fowls and the fishes, he gave them his blessing, d Gen. 1● 20 22 , but the beasts and other living creatures that crept on the ground he blessed not at all, e Gen. 1, 25. . He therefore which desireth the blessing that God imparteth on the good, let him fly, or let him swim, that he may escape all danger, and not like the brute beasts abide and rest upon these earthly things, for such he will not bless, but curse, saying unto them f Mat. 25. 41 , Depart from me ye cursed into everlasting fire, which is prepared for the Devil & his Angels. Live therefore like the flying soul, aloft in heavenly meditations and prayer, and cast all your care upon God, as the Apostle commandeth saying g i Pet. 5. 7 : Cast all your care upon him, for he careth for you And say with the Psal. missed h psal. 40. 17 , Though I be poor and needy, yet the Lord careth for me Now if the Lord have care of thee, why serveth thy carefulness, but even to extinguish in thine heart the word of God? The desire of riches in whomsoever it be, choketh the good seed of the word of God, that it can take no root and fructify i Luk. 8. 14 . The Gentíles and heathen inasmuch as they are of opinion how these things are given us of fortune, it is no marvel though they be so careful. But thou, which dost admit and believe the Doctrine concerning God's providence, thou mayest not be so careful, seeing well thou knowest, that doing thy duty according to thy calling, God he will provid that which is sufficient for thee. If God preserve the Birds which he created for man, will he not much more have a care for the substance of man, which he made for himself? Remove from thee all unnecessary business, that thine heart may be lifted up unto God. Our nature and sensual part, being very strong, they seek themselves in the vanities and pleasures of the world, but in the mean while the understanding is darkened, the spirit becometh insensible and all spiritual exercise is unsavoury. Unnecessary business; it hindereth the inward prayer of the heart, it distracteth the mind, it blindeth the understanding, and finally driveth away from us the true light of the spirit. Therefore if thou have any desire to serve God, aband from thy mind all carefulness, and suffer not thyself to be distracted with the affairs of this world. CHAP. 33. The wisdom of this world is vain and foolish. THe foolishness of God is wiser than man, saith the Apostle a 1 Cor ●1 25 . The world esteemeth him for a wise man which can cloak his own vices in the sight of men, and cunningly can attain unto honour and preferment in the world. on the other side it holdeth all those for fools which despise such vanities. The wise man in the person of worldly men saith b Wis, 5, 4. ▪ We thought his life madness, and his end without honour, the cause was, for that he gave not his mind to the gathering together of riches. The men of this world take the servants of God for very fools, without all forecast: but they are like burning lamps, and the world is only the wind which bloweth and would put them out; which the godly observing, they do hide themselves, that they may be secure; neither study they to show their holiness in the sight of men, but to God only, which regardeth not the outward parts, but the heart within c je. 11. 20, . The wisdom of God is quite contrary to the wisdom of man. Good men are of none account among worldly men, but they are greatly esteemed of the Lord? The iudgemetes of God differ much from the judgements of men. For the world looking unto those thing; which appear to the outward senses, taketh him for happy which is of power, and rich. When Samuel went to anoint one of the sons of ●shai for King of Israel, d 1 Sam 16, 8, 6, &, passing by him whom the father made great account of, he anointed David, which no man would have thought. So, whom the world accounteth wise men, GOD numbereth among fools. He whom the world rejected as an abject, was elected afore all to be a king. He which hath a matter to be pleaded before a judge of learning, and integrity, taketh it not too heavily, though afore he be condemned by an unskilful judge, inasmuch as he reposeth confidence in the sentence of that judge which is well seen in the laws. The men of this world, like partial and unskilful judges, they judged the poverty of Th'apostles and the beggarly condition of the Martyrs but very foolishness▪ but the judgement of God touching this matter is quite contrary. When it was said to S. Paul, that much learning had made him mad e Act. 26. ●4 25 he answered that he was not mad, but spoke the words of truth and soberness. Hereby we may see that it is no new thing for the world blindly to judge that which it knoweth not neither understandeth, mere foolishness. But death will one day come when the servants of Christ will appeal unto God the chief and upright judge, who soundly and substantially will consider the cause, and then will he condemn the judgement of the world as altoghether unjust, by his righteous and irrevocable sentence, whereby he will reprove all that which was approved in the world. If therefore thou be reputed for a fool in the world, be not dismayed, for so was Christ esteemed of Herod f Luke. 13▪ 11. ; neither weigh the vain judgements of men which shall every of them shortly be repealed, and then true virtue, and they which be truly virtuous shall shine most gloriously in the celestial paradise. CHAP. 34. The true wisdom is the wisdom of Christ. IF any man among you seem to be wise in this world let him be a fool, that he may be wise, saith the Apostle a 1 Cor. 1. 18 . It is true wisdom to become, and to be counted a fool for Christ his sake. The wisdom of God, which consisteth in true mortifying & denying of a man's self, is taken but for foolishness among men. The wise man saith b Pro. 30. 2 , I am more foolish than any man, & have not the understanding of a man in me. The children of this world are in their generation wiser than the children of light c Luk. 191 , therefore the wise man said that he had not the understanding of a man, yet had he the wisdom of God which is reputed foolishness of the world, forasmuch as the wit of man cannot reach unto the same. So is the battle ordered sometime by the captain and such new stratagems he useth that they seem foolish altogether to the barbarous soldiers, because they know neither the ground of his devise, not yet the end whereunto it tendeth. So doth foolish man judge of the wisdom of God: Which even worldly folk as it is in the book of Wisdom confessed when they said Wis. 5. 6, . The light of righteousness hath not shined unto us, and the sun of understanding rose not upon us. For the weak eyes of our understanding they are not able to comprehend the glorious light of heavenly wisdom. Moses so long as he was in Egypt he was taken to be a very wise man e Act. 7. 22. but when once he was to speak before the Lord of heaven and earth he then confessed that slow he was of speech and slow of tongue f Exo 4. 10, . For he was only wise with secular wisdom Solomon was a very wise man g 1 K. 10. 4 7. etc. Luk 11. 31, yet when he compared his wisdom with the wisdom of God, he thought himself more foolish than any man h Pro. 30 2, It is a point of great wisdom for God's sake to contemn the world. In the true knowledge of a man's own self consistteh the high and heavenly wisdom of jesus Christ. In comparison of this high wisdom all knowledge is but ignorance to the servant of God i Phil. 3. 8. If thou have the perfect knowledge of all the liberal arts, what will it profit thee, if thou know not thyself? Thou wanderest about and thinkest that thou knowest much, when in deed thou knowest nothing as thou shouldest. Happy is the soul which is replenished with heavenly wisdom: and happy is the man whose care is to be wise in the sight of God. To have one little drop of heaven, lie wisdom, it is better, than to have even a whole vast sea of secular knowledge. True wisdom is nothing else but a perfect mortification of a man's own self. The more thou knowest, the more ignorant show thyself, and dead unto the world. Righteous men which see God, as jaacob did, because they know God they are lame and unapt as it were unto earthly affairs, and counted fools of men, because they are wise in God's sight. As that part of the moon which is toward the Sun is so glorious with light, that the other part thereof which hath respect unto the earth giveth no light at all: so when the chief and principal part of thy soul is fixed upon the Sun of righteousness, it will be so possessed of the glorious beams thereof, that it will have no light to cast upon the earth & earthly things. The fool, saith Ecclesiasticu● l Eccles. 27 11 , changeth as the moon; for leaving the light of God, he turneth himself unto the inferior things of the earth. The wisdom of this world it is confounded of the heavenly wisdom. For as the serpent of Moses devoured the serpents of Pharoas magicioners m Ex. 7. 12 : so the wisdom of God devoureth & consumeth all the wisdom of man. God in the old law he promiseth riches unto men, and those things which the nature of man desireth n Deut. 28 23. etc. yet notwithstanding few there were that turned unto the jewish religion, which was the true worship of God. But Christ our Saviour, when he came and preached persecution and tribulation o Math. 10, 24 , which men naturally do hate, Ioh 15. 20, in all parts of the world many were converted unto the faith. john 16. 2. The wisdom of God is of that force that by foolish things of the world the wise are confounded, and by weak things of the world he hath confounded the mighty p 1 Cor. 1. 27. , when they professed themselves wise, they became fools. saith the Apostle q Rome, 1. 22 . And what marvel, seeing all things are subject to the wisdom of God? This wisdom Satan would pluck from thee( as would Nahash the Ammonite the right eyes of the Israelites r 1 Sam. 11, 2. , which is the knowledge of celestial things. The eyes of a wise man are in his head, which is Christ s Ephe. 4. 15 . Neither doth a wise man seek nor look upon any thing but jesus Christ accordine to that of the Apostle t 1 Cor. 2. 2 . I esteemed not to know any thing among you save jesus Christ, and him crucified. Therefore let thine whole exercise be in the meditation of the passion of Christ to the intent that knowing him in part here on earth, thou mayest afterward have a full sight of him in heaven n 1 Cor. 13 12, . CHAP. 35 The life of man upon earth, is but both short, and vain. MAN that is borne of a woman is of short continuance and full of trouble, saith job a job 14, 1. 2 He shooteth forth as a flower, and is cut down he vanisheth also at a shadow, and continueth not. Our life is even a vapour that appeareth for a little time, and afterward vanisheth away b jam 4. 14 : & like a cloud in the air which so soon as the Sun shineth disperseth itself. This life so much accounted of seemeth among men to be very goodly, insomuch that it ravisheth the minds of many with the glory of the same. But vain are such persons, for who so knoweth not that even a little sickness and infirmity resolveth even the goodliest parsonage into dust and allies c Gen. 3. 19 ? So that he becometh very vile that was so glorious but a while before. What is the whole time of our life, but even a very instant, which runneth away more swiftly than the wind? They are more swift than a post: they have fled and have seen no good thing d job. 9 25 . Even as lightning in the air, which in the twinkling of an eye is dissolved so passeth away both the life, and the glory of this world. For all is vanity e Eccl. 3. ●9 . Number all the days, hours' months, and years of thy life, and term, wherebe they now? They are all passed away like a shadow, and like a spider's web, that is blown away with the wind. There is nothing stable upon earth, whereout Adam was form, and his children. I here is nothing shorter than life, which carrieth death always with it. It is both short and miserable: good men bear it mith patience, and evil men love it with great delight. We must needs die, and( we are) as water spilled on the ground, which cannot be gathered up again, saith the Scripture f 2. Sam. 14 14 . There is no stream that runneth so fast away as the life of man doth; the water streams never turn back again, and the days that are passed, cannot be called back. The time past is irrecoverable. Thou mayest sit by the river; as Toby did at the flood Tiber g Tob. 6, , and by that swiftness of the same, consider how swiftly thy life it passeth away. That river Tiber had his name of his speedy running, and yet is not the course thereof foe swift as is the course of thy years, after which thou art drawn immediately unto death. In this consideration wash the feet of thy soul's affections; in this contemplation purge thyself from the filth of earthly love, which thou hast gotten by much busying thyself in the world. The life of man is but a dream, and deceit. The Psalmist saith h Psal. 116 1● . I said in my fear, all men are liars. The life of man is a lie, it is an image, an image is but a figure of the truth. And this life is not the true life, but a figure of life, and the shadow of death. It is not that which it seemeth to be, but a shadow of truth; it is an appearance of life, which runneth in such haste, that it is unpossible to be restrained or retained back. Besides, as the life runneth toward the end so together with life both the riches, honours, and pleasures of this world do pass away. The sinful pleasure which was taken in them then taketh an end, but the torments which they have purchased do then begin, but they shall never end. The pleasure was but short but the pains will be everlasting i Mat. 25, 41 . I would fain understand what thing is of continuance in this world. It may be some will say riches, and some the glory of the world, but how soon are they gone? but job he saith k job. 9, 25 26, . My days have been more swift than aposte, they have fled & have seen no good thing. They are passed as with the most swift ship, and as the Eagle that flieth to the pray. In a word, our life passeth away even in the twinkling of an eye, so doth our youth pass away, and with that our beauty, the flower of this life it passeth away, and all things most speedily come to an end. CHAP. 36. God hath made this life so short, to the end his servants may the sooner come to those joys which they so desire. MAN is borne unto travail, saith job a job. 5. 7 . We come into the world with tears, we live in the world with labour, we go out of the world with pain In the sweat of thy face shalt thou eat thy bread, said God unto Adam b Gen. 3 19 . Now forasmuch as the life of man is a continual travail upon earth, of his infinite goodness God would needs shorten our life, to the end that the more cheerfully we might bear the pain. God of mere pity will not that thou shouldest labour any long time; neither doth he consent that our travail in this world should last for ever. He hath determined our banishment to be but short. And seeing he hath created us to be glorified with him, and our glory is in heaven, his care is speedily to take us to himself, because he loveth us. It is for our great good that our life is so short, even that contemning this present life, we should learn to love that life which is both eternal & blessed. job he said unto God c job. 7. 16. Spare me for my days are vanity. Now because job did see that his days were short, he determined to ask mercy of God and to repent. Howbeit many so live, as though they should never die, occupying themselves in the vanities of this life, whereas life is given them to the end they should endeavour to attain that glorious and blessed life in the heavens. But he is worthy of sharp correction which regardeth any thing more than that eternal, and aye continuing life in the celestial paradise. Do thou well consider the shortness of this life, and withal behold that durable and eternal state, and it cannot be but thou wilt love that which is to come, and easily contemn the life which is present. At such time as he saw the wickedness of men exceedingly to increase, God purposed to cut the same short, because they should not grow bold in sinning upon hope of their long life. So the same God that we may not still misspend the time given unto us to amend our wicked manners, he hath shortened the same that we may not add sin still unto sin. When that men lived more innocently in the beginning of the world, God gave them long lives: but as he saw sin to increase, and time to be abused, so he made the life of man shorter and shorter. The Psalmist saith d Psal. 90. 8 Thou hast set our iniquities before thee, & our secret sins in the light of thy countenance. For alour days are passed in thine anger, we have spent our years as a thought. The time of our life is threescore years & ten, & if they be of strength fourscore years. The prophet here implieth that for our sins our life is shortened. As the fine and delicate web which the spider cunningly hath woaven is with a small blast of wind broken and dissolved: so the life of man which so much labour sustaineth, even by a little blast of sickness or adversity it is consumed and taken from us. Therefore love it not being so short and uncertain. This is not the heavenly, but the terrestrial life; the place where we live, it is not our native Country, but the place of banishment: this life it hath an end, but that country where God inhabiteth, together with his elect, it shall have none end. He that taketh pain, and laboureth hard here in this present life, is very foolish if he desire not to be at quiet rest for ever with Christ in that most happy place of heaven. What bondman but desireth his native country? What prisoner endungened, but would see the light? Surely this world is not our own country, but a Babylonish prison. If thou desire a long life, thou desirest a long imprisonment, if thou desirest an old age, thou desirest a long sickness. Where there is now hope of life, desire death. Death serveth for comfort unto us to assuage the pains arising from our labours, which be never finished but after death. He which is to go a journey, were better go betime, then too late. Happy is he that liveth with patience, and desireth death. Happy is that soul which God speedily will bring unto everlasting rest in the heavens. God which in all his works is good, to deserve well at thine hands, would therefore have thy life to be short, even that thou shouldest love him, and so attain unto that life which is everlasting. CHAP. 37 Many are the dangers which the life of man is subject unto. THE days of man are as grass; as a flower of the field, so flourisheth he, saith the prophet a psal. ●03, 15 , speaking of man's life. To many dangers is the flower of the field open. The sun burneth, the wind drieth, man treadeth, the beast eateth, the water drowneth, & the water consumeth the same. In like sort, who is able with tongues to utter the dangers which the life of man is subject unto? Sorrow will kill, sickness will consume, the sea will drown him, and many other ways his life may be taken from him when little he thinks of death. job saith b job. 9 26 25 My days are passed at the most swift ships. again, They have been more swift than a Post. He said truly that they passed away more swiftly than a Post. For the Post though he run much▪ yet sometime he must rest, to refresh his body. But the days of man they are always going, and without intermission they run towards death. Whether thou sleep, or whether thou wake, all thy life long, every hour yea every moment, thou runnest with all celerity unto the grave. Again, job he likened his life unto a ship. The ship is not made to rest, but to sail toward the haven. In like sort thou art not made to abide in pleasure, but by labour and toil to come unto the Haven of thy salvation. And as the ship saileth most swiftly, and leaveth no print or sign of itself: so our life it goeth away speedily, and no memory remaineth of us after we be gone. What is become of so many Kings and Princes, which lived sometime in the world? They passed away swiftly, and left no token or sign of their being here, Great are the dangers whereunto the ship is subject unto sailing in the Sea. She may drink water and so be drowned, she may sink into the sands, she may be overwhelmed by tempests, or broken into pieces with rocks, or burned by pirates, If thou consider the dangers wherein thou livest, thou shalt find how thou art open to no fewer dangers than the ship is. The mariners now and then hoist up the sail, and part from the haven with a joyful wind and weather: but after they have sailed a while, they fall upon a rock, and then turned is the mirth into mourning. So when a man is borne the friends and parents they keep a feast with mirth and much a do, but all in vain. For when by some mischance or infirmity he dieth, then is all the mirth tur●ed into mourning and lamentation. In the morning, saith David c psa. 90, 6 it flourisheth and groweth but in the evening it is cut down and withereth. Neither can any man how great soever he be, avoid these dangers of man's life. Yea, the higher a man is for calling, the more painful and miserable a life doth he lead. The hearts of Princes and great men have many a thorn in them covered from our eyes, and hid with the costly attire and with garments of their bodies. Full of ears is their life, and with much fear do the mighty men of this world give themselves to rest, though these lie upon never so costly and soft beds, no taste have they in a manner of all their commodities. Neither much delight can they take in their ordinary pleasures, they be so cloyed with the common use of them: and when sickness and misfortunes do come, their part is greater in them then other men's is, because they have been long enured to pleasures and delectation, and through the continual licentiousness which they have lived in; they think they were not borne for any adversity at all. Inferior and private persons they both sustain less troubles and enjoy greater comfort, forasmuch as they have been brought up in travel & taking pain. Notwithstanding this life is to all men both penal and dangerous through the pleasure of God, because he would have all men by their miseries to seek those joys which never shall have an end. CHAP. 38: To put off our amendment from time to time, it is a vain thing. MAke no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall t●e wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in time of vengeance, saith Ecclesiasticus a Eccles. 5, 7 . Thou oughtest speedily to amend thy life; for thou hast not one hour to live that thou art sure of. I desire not the death of the wicked, but that the wicked turn from his way, & live, saith the Lord God b Ezec. 13. 11. . God doth here promise thee pardon when thou dost return, but he promiseth thee not, that to morrow thou shalt return. Why deferrest thou to rep●t from day to day, when perhaps thou shalt not see another day after this? The man which hath store of riches and fair inheritance of his own, need care the less though he spend some of his movable things: but he which hath no more than day by day he earneth, and must beside give an account to his master for that also, for this man to lavish out his earrings unthriftily it is a foolish thing. Thou art not sure to live one day more, and yet lookest thou for an other year to turn unto the Lord? Thou which art so poor of time that thou hast not one hours life of certainty to reckon upon, wilt thou so liberally promise to thyself many years to live. Waste not the time unprofitably, which God hath given thee, I pray thee. Promise not so many things to thyself, for thou art poor, and miserable, and it may be to morrow a strait account shall be exacted of thee for the time passed given unto thee of God to amend thy wicked life in. Thou livest in continual danger like a sheep in the wolves mouth, What remedy hast thou, but to call for the help of thy shepherd, even Christ; Unless thou wilt be swallowed up of death, and that speedily. Do not promise to thyself any long life. The wise man saith, A wicked promise hath undone many a man. Know you not that the Father hath put the times and seasons in his own power c Act. 1. 7. , not in thine? The Prophet saith d psal. 119. 68● , It is time for thee Lord to work, for they have destroyed thy law. unless thou have regard of the time, God he will shorten thy days. In the time of Noah God granted an hundred and twenty years for the world to repent e Gen. 9 3. , but because they spent the time which God gave them so ill, he took from those years twenty, and raised the flood in the hundred year f Se● the places, Gen 5. 32 Gen. 7. v. 6 11. If thou abuse time, time shallbe taken from thee. The health of the body is attained after little and little, for it is not of any necessity that health should come unto any man upon the sudden, but the health of the soul, as a thing much for the behoof of man, therefore it may be gotten at an instant. Thou hast nothing at all of time, but the very instant, which may serve for thy conversion, Look not for another day because it may be, a count may be exacted of thee to day. Be diligent in working, sith thou art so nigh unto thine ending. This life was given to thee to the end that in the same thou shouldst labour, and seek to attain everlasting life. He that promiseth to do a piece of work by a certain time, it stands him upon to free himself from all other business, that he may keep his promise. Our Saviour calleth the time of this present life, the day in which we have to work g john 9 4 for whom the night of our death approacheth, then can we work no more, we can neither gain nor lose. This is the time which God hath given thee to seek his everlasting savour in. Have an eye unto the work which thou hast now in hand, neither suffer thyself to be drawn from the same. If the world call, and will thee to give it over, hearken not unto it, if it bid thee to leave this work, promising thee for so doing, riches, and promotion, say thou canst not so do, because thou wottest not when death will approach: Make haste and be diligent in thy business, for now the time draweth ●eere, wherein thy life shall be examined, and according to thy work, such shall your wages be. The Falcons toward night be greedy, and labour eagerly for their prey, for it is too late for them to pray when the night once cometh. Remember thou likewise how the time of thy working in this life i● but short, and that it is meet that thou use all earnest painefullnesse to come unto heaven by sighing, mourning and praying unto God. It is a wonder that thou canst be so negligent having as thou hast, one foot in the grave. If thou be negligent in seeking the salvation of thy soul, it may be affliction may come unto thee as came unto that Levite, which would needs go on his journey when the day was far spent, contrary to the mind of his Father in law h jud, 19 9 10 , whereby much trouble came unto him and his i jud. 19 22 23 etc. . But out of hand art thou to reconcile thyself unto the Lord, and whosoever shall hold thee back, or hinder thee, hear him not, least death happily oppress thee, and thou be made to take up thy lodging in that obscure place of the infernal spirits, and so canst not reach at all unto thine own home, which is heaven, toward which thou art bounding. Rise therefore in time, and go forward to the uttermost of thy power in reconciling thyself both to God & man, if thou purpose to rest in the house where thou wouldst be, lest death at any time overtake thee on the sudden. CHAP. 39 Though repentance at all times pleaseth God, yet it is not good to prolong the same until the hour of death. BEhold now the time accepted, behold now the day of salvation, and in all things we approve ourselves as the ministers of God in much patience, in afffictions, in necessities, in distresses, so said the Apostle unto the Corinthians a 2 Cor. 6. 2 4. . In the time of thine health tnrne thee unto God, for when the floods of many waters do compass thee about on every side, that is, when the storms of great sorrow shall come upon thee, and the fear of death be present afore thine eyes, hardly shalt thou truly turn unto the Lord. Assuredly hardly shalt thou at thy death draw near unto God, if all thy life thou hast kept thee from him. God he saith b Esa. 49. 8, , In an acceptable time have I heard thee, and in a day of salvation, have I helped thee. The day of salvation is the state of the life present, therefore suffer it not to slip, for in the same, though it be never so short, by unfeigned repentance thou mayest come unto heaven. To all things there is an appointed time, and a time to every purpose under heaven c Eccl●s. 3, 1, 4. . There is a time to weep, & a time to laugh. The time that we have here to live, is the time to weep and to repent in. Which repentance prolong not unto the hour of death hardly then shalt thou find favour, which hast contemned the same all thy life afore. And who will not think that the fear of hell torments, which justifieth no man, rather than a true faith in Christ, whereby we are saved, driveth a man to weep & shed tears at that time. The passions of melancholy do more strongly work in the mind of man, then do those which come of any pleasant and delectable cause Now if a short delectation doth hinder the use of reason, much more will an extreme sorrow, confound the judgement, especially the sorrow and horror of death, which is so terrible, and so doth darken reason within thee, that hardly, if at all, shalt thou turn thee unto God, having served the world all thy life afore. Add hereunto that thine understanding cannot at one time perfectly behold two sundry and divers objects; yea at the hour of death dolours will so oppress thee, that very hardly thou shalt so much as lift up thine heart unto God. The wise man saith( d), p Eccle. 8. ● Man is not L●●douer the spirit to retain the spirit, neither hath he power in the day of death. An habit is such a quality as hardly can be removed. Sin wherein thou hast been enured shall hale thee on the one side; and grievous temptations shall oppose themselves against thee on the other. Those whom Satan hath given over while they were well, he will eagerly assail when they are grievously sick, knowing that then ●hey be either won or lost for ever. Besides temptations at the hour be deceived, then trust in no creature at all. Wherein dost thou trust o mortal man? Trust not in thy strength, seeing as valiant champions have been, whose names are not so much as thought of now adays. The wise man saith b Wis. 6. 6. The mighty shall be mightily to rmented there is no cause therefore why thou shouldest vaunt of thy great might. It is great folly, our life being so short, to build stately palaces; when our forefathers contained themselves with mean cottages. The Prophet jeremiah saith c jer. 22. 13 , Woe unto him that buildeth his house by unrighteousness, & his Chambers without equity. Take not pride in thine horses pompously be trapped, nor in the vain pomps of this world, seeing God he saith d Amo. 6. 1 Woe to them which are at ease in Zion, & trust in the mountain of Samaria, which were famous at the beginning of the nations; & the house of Israel came unto them. Set not your joy in banqueting and feasting, but mark the sentence of God against Balshazzar the king of Babylon e Dan. 50 5. 25 , and remember which God saith in an other place f Isa 5. 11. , Woe unto them that rise up early to follow drunkenness, and to them that continue until night, till the wine do inflame them. And the harp & vi●l, timbrel & pipe, and wine( are) in their feasts, but they regard not the work of the Lord, neither consider the work of his hands. Trust neither in the nobility of thy birth, no● in the beauty of thy body, seeing the Scripture saith g P●ou. 31. 30 : Favour is deceitful, and beauty is vanity. Trust not in thy knowledge, for no man in this world knoweth more than the very Devil doth; & yet cannot all his knowledge deliver him from the pains of hell. Trust neither in the nimbleness, and agility of thy body, not many other such graces, for even many brut beasts, in these things do far exceed thee. Asahel that was so light on foot as a wild Roe g 2 Sam. 2. 18. . he lost his life by following after Abner h 2 Sam. 2. 23 . A miserable thing is it to set the heart upon such things. for all is vanity, and very foolishness. Great rashness is it to give sentence before thou have heard both parties. If thou judge the things of this world to be good, why dost thou not think the things pertaining unto God to be good in like wise? The men of the world they pronounce sentence in favour of the world approving greatly the muck of this earth, because they never tasted the good things of the spirit. They deem the world to be good because they never tasted the things of God. But such as feel the sweetness of the spirit, they utterly abhor the pleasures of the flesh. Didst thou once but taste what God is, thou wouldst forthwith abhor all the pleasures and vanities of the world: but because thou relishe● not the things of the Spirit, thou likest better of worldly bitterness. Therefore that thou mayest enjoy those eternal, and true riches of heaven, repel far from thine heart the desire of all worldly vanities and deceit. The end of the first Book, The second Book, which setteth down the perverse and erooked customs of the world. CHAP. 1. The conditions of the world are nought and dangerous. LOVE not the world, neither the things that are in the world, saith S. john a 1 john, 2 15 . He that knoweth not the malice of anything, liveth by so much the more securely, by how much he feareth not the hurt which may proceed from the same. Therefore it is expedient that thou know the conditions of the world, that to the better thou mayest take heed of them. The deceits thereof be manifest, and the evil customs of the same, show how small account we should make thereof. It is the property of the world to poison all those which come near unto it. It deceiveth many, and maketh many blind. When it flieth, it is nothing; when it is seen, it is but a shadow; when it is advanced, it is fire and burneth. It is to fools, sweet, but unto wise men, sour and unsavoury. They know not what the world is which love it, but they only which hate the same. If thou wouldst know the world, thou must behold it a far off, for they which come nigh it, they neither know the world, nor themselves. It bringeth forth much evil, and is the occasion of infinite miseries. Those which love it, it hateth, those which trust it, it deceiveth, and those which obey it, it beateth, such as favour it, it afflicteth, such as honour it, it dishonoureth, such as are mindful thereof, it forgetteth. We have more cause to fly the world when it helpeth, than when it openly persecuteth us, The more familiar, the more dangerous is the world, and worse is it when it fawneth upon us, than when it frowneth. He that seeth not the world, shall be seen of the world. Woe to them which repose confidence therein▪ but happy are they which despise the same. The world is both to be feared, and fled from. The life thereof, is deceitful, the labour fruitless, the fear continual, the honour, dangerous, the beginning, without wisdom, the end without repentance, liberal is it in promising, sparing in performing. It is impossible thou shouldest live in the world securely without fear, merrily without grief, easily without labour, happily without great danger. It intrappeth men with snares, & never ceaseth till they are brought unto their graves To love the world and not to run headlong into many miseries, it is impossible. Thinkest thou ever to see the world clean and pure in every respect? Why man it changeth every moment, and by the often turning thereof about, it tendeth utterly unto corruption. It promiseth ample commodities which notwithstanding it never performeth; it reacheth goodly fruit in show to the friends thereof, but with in it is full of worms, and intolerable stinch. The glory of the same is so fickle, that it both forsaketh many, while they be alive, and will not follow any after they be dead. Of the world in the promises, there is falsehood; in the mirth, grief, in the pleasure's pain, in the comforts vexation, in the prosperity continual doubting that the state will change. There is nothing stable, nothing of continuance in the world, only it hath a show of good things, whereby it deceiveth simple folks that cannot discern the same, who being once entered into the gulf of those bitter things which erst they thought full sweet, they are plunged and drowned in the bottomless gulf of everlasting perdition, through the mighty storms which it hath raised. It is like a crafty merchant which will show a cloth which is fair and fine at the first unfolding, and sell that for good which after it be laid abroad to the eye, is but very course, and not worth any thing. Such slippery parts doth the world play, under the show of pleasure, it thrusteth upon us everlasting pains. But stop thine ears when it beginneth to speak unto thee, think that her voice is like the mermaids music, which with her sweetsonges doth allure unto herself, that in the end she may drown thee for ever in the bottomless pit of hell. CHAP. 2. The snares and deceits of the world are to be taken head of. BEware lest there be any man that spoil● you through Philosophy, & vain deceit, saith the Apostle a Col. 2. 8 . The world it blindeth many by the outward show thereof, concealing the inward evils, which it doth comprehend. He that liveth in the world so deceitful, he had need to be wary, lest he be deceived. It presenteth pleasure to voluptuous persons, but under that vanity there lurketh filthiness and sorrow. It offereth the glorious gold to the covetous eye, but not the cares & troubles which riches do bring. It enticeth unto honour and preferment, but it telleth not the weighty burdens annexed unto prelacy. The Devil he led our Saviour not unto the sanctuary or inner part, but unto the pinnacle of the temple, b Mat. 4. 5 which served more for an ornament, than for necessity. So the devil and the world they allure not a man unto the fight, and searching of the inward conscience, & of their sins, but unto beautiful shows of vain terror and superfluous things God he gave in commandment that the beasts which should be sacrificed unto him should first be flayed, and have their skins taken from them c Leuit. ●1. 6 : but chose the world will that all the service which thou offerest unto it, should be covered with the skin of pleasure, honour, and commodity, to the intent that the entrails of wickedness may not be seen at all. Therefore thou shalt do well as God commandeth, to take off the outward skin of voluptuousness, and so shalt thou perceive the deceits, the scruples, and the filthiness, which lieth hid and covered under those exterior things. Thou must take away the bark of wickedness, flea and divide the entrails of sins, which are full of deceit, so shalt thou behold and that sensibly the vaniry and naughtiness of that which thou hast loved. Behold the fraud of the world. Great things they seem to thee small things and vile. God himself which is incomprehensibly great, he seemeth but small in thine eyes, because thou art far estranged from him: and the small things of this world, they appear great unto thee, for thou lovest them, which the Apostle judged no better than dung d Phil. 3 ▪ The friends of God replenished with the light of heaven. they have known and made known the deceitfulness of the world. wouldst thou somewhat consider both of what small continuance the things are of this life, and with what toil they be gotten, and with what care preserved, it cannot be but thou wouldst take another trade of life than thou dost. Look not so earnestly upon these worldly pleasures and vanities, lest thou be taken by the snares of them, and lest their goodly shows so dazzle thine eyes that thou rush headlong into the pit of hell. There is nothing in the understanding, but first it was in the senses. After that the understanding hath once drunk out of the channels of the senses, the world playing Jacob's part e Gen. 30 3● 38 sticketh there down white rods of green poplar, and hazel, and of the chestnut of fair delights to beguile thee withal, and to infect by thy senses, thy understanding. The honours and pleasures of the world they are but as flowers that soon fall, and fade away. The world offereth to thy senses flowers and vanities: and albeit thine understanding be pure, yet the senses labour by these outward things to dull and darken the same. And as a menstruous woman doth pollute the glass which she looketh in: so a naughty imagination infecteth the understanding with error. And when the understanding hath once tasted the water which sensual imaginations have offered thereunto, it conceiveth like jacob's sheep, lambs of party colour, and with small & great spots f Gen. 30. 39 , even worldly desires, and bringeth forth afterward sin and ill works g jam. 1. 25 . Fix not therefore thine eyes upon the green rods which the world presenteth to thy consideration, for it is but a bare show without substance. It deceiveth worldly men, as the burning candle doth children. Children many times when they see the candle, they cannot be content, but they must needs touch it with their finger also, and they have no sooner so done, but they pluck it back again and cry. So the children of this world, even like infants without discretion, deceived with the apparent show of worldly beauty, they cast themselves into the flames of wickedness, but after they find that both their hands be empty without substance, and their conscience feared by the fire of sin. CHAP. 3 The world is false, and seeketh to deceive. THere be some that being about wicked purposes, d● bow down themselves & are sad, whose inward parts burn altogether with deceit, saith the wise man a Eccles. 19 25 . Give no credit to the world, neither enter into any league of friendship with the same, for if thou do, it will play with thee, as joab did with Amasa, who took Amasa by the heard with the right hand to kiss him b 2 Sam. 20 ●, 10 , and with the left stabbeth him with a sword. Whatsoever it saith and counseleth it is but falsehood and flattery: whatsoever thine appetite shall entice thee unto, it is but deceit to abuse thee withal, for though it promise life, yet leadeth it unto death, so that if thou believe the same, thou shalt perish with Ahab. which believed the four hundred false Prophets, that flattered and promised him both life and victory c 1. K. 22. 6. 17 26 . But Michaiah even the remorse of conscience it is, which telleth truth, and discovereth the manifold deceits of thy flattering affections. Yet for all this thou pursuest it with hatred, as Ahab did Michaiah for telling him the truth: thy conscience it seeketh thy profit & yet thou canst not abide the counsel of the same, but choosest rather to go out of the way with lying spirits to the loss of thy life, than to do well with the Prophet of God, and so live without danger. The worldly man following his affections, doth even hasten unto the battle of death, where he doth lose his life. These be like the false witnesses of lezebel d 1 K. 2●▪ 50. 13 , which being once heard, do even quench the spirit, and kill the soul. Give none heed unto their lying words, unless thou wouldst be taken captive by the nets of their false deceipts. All the loving countenance of the world it is but feigned to entrap thee before thou art aware. Therefore CHAP. 4. The promises of the world are false and deceitful. RAsh promises saith Ecclesiasticus in effect a Eccles. 29 20. , hath destroyed many a man. Who in this world hath found either joy without sorrow, or peace without troubles, or health without weakness, or mirth without grief? The world it promiseth all good things, but it giveth nothing but evil, it promiseth joy, it bringeth pain, it promiseth to continue, but it stayeth not, it promiseth rest, and bringeth troubles, it promiseth estimation, but it causeth shame, it promiseth long life, but by experience we find that our life is both shore, and subject to manifold perils and miseries. And the life which it showeth it may not be called the true life. The life of some it prolongeth, to deceive, of some it shorteneth, that they may have no space to repent, of some it prolongeth, to make them proud, of some it shorteneth, that they may do no good at all, but live as them list. All these it deceiveth, depriving them of the true knowledge both of God, of the world, and of themselves. Seven years did jacob serve Laban for his daughter Rahel b Gen. 29 20 23 , whereby he deserved to have her for his wife: but his father in law gave him Leah in stead of Rahel, by deceit. Such parts playeth the world, it promiseth one thing, and intendeth another. The men of the world they perceive not the● anitie of the world until the day appear, and the darkness of this present life be departed away by death: when the eyes of their understanding be opened. then like jaacob they perceive the subtlety of crafty Laban the world. Many although they see well enough the deceitfulness of the world: yet are they content to be deceived thereby, and to fall at noon day when their eyes be open. The three friends of job agreed together to come to lament with him and to comfort him c job. 2. 11. . but afterward the world, as they did▪ And experience doth, did nothing else, teach us, that by desiring to get, we loose honour; and while we covet to be great, we become small; that which we think shall be the means to uphold us, shall throw us down; and then we lose, when we think to gain. O foolish we, and blind in deed, that would be deemed great, when God will have none to be great, but such as first were small c Math. ●1. 29. : we hunt after fame, and yet shall never be remembered. No man is more honourable than he which shuneth honour; Math. 18, 3 None richer than he which is content with a little, none shall sooner be forgotten, than he which most ambitiously hunteth after glory. Mattathias unto his sons said on this wise d 1 Mac. 2, 50 ; Now therefore, my sons, be ye zealous of the law, & give your lives for the covenant of our fathers Call to remembrance what acts our fathers did in their time, 51. so shall ye receau great honour and an everlasting name. The providence of God hath so appointed that there should be a perpetual memory of the enemies of the world, and that the friends of the same should quickly be forgotten. God utterly put out the remembrance of wicked Amalek from under heaven e Exo. 17, 14 . The memory of the just shall remain with their Lord for ever: but the name of worldly men it shall perish and that long before the end of this It is a foul vanity for the leaviug of a short memory behind thee in this world, to offend thy God. And forasmuch as the world is so forgetful of his friends, repose thou all thy trust in God, as in a most true and assured friend. CHAP. 6 The righteous, and not the wicked, shall be had in remembrance. YOur memories may be compared unto Ashes, saith job▪ of worldly men a job. 1●. ●2 . In this life the wind never ceaseth to blow and so disperse the ashes, I mean the fame and memory which the worldling so seeketh. The Psalmist doth say b pas. 1. 4. , The wicked are as the chaff which the wind driveth away. Great is the vanity of men, which knowing that they shall be turned into ashes which the wind bloweth to and fro, do yet for all that, surmise how their memory shall endure. And were it so that thy name should continue for ever among men in this world, what the better were thou if thou shouldest by Gods displeasure be thrown headlong into the pit●e of hell? would thy great name either deliver thee from thence, or diminish thy pains? Covet not therefore a remembrance of thyself in this world, if thy conscience be spotted and polluted with sin: neither desire thou vainly to fly abroad in the mouths of men, for such desires are crossed and have their end. They which love the world, are loved of the world again for a while, which yet is but very short. For soon I say very soon are they forgot▪ 〈◊〉 ●hough they had never been. The memorial of the just shall▪ blessed, but the name of the wicked shall rot, saith the wise man c Pro. 10▪ 7 . Soon cometh to an end the remembrance of this world. Tell, if you can, I beseech you, of the great dignities, riches, and beauty of so many men of this world before our days? Is not the very names of them even buried with the bodies? Thire proud palaces are overthrow, thire vain glorious tombs are destroyed, and of all their ways not one step is known. The life of man it passeth away like a flower▪ and that the worldlings b●y, they pay full d●●re for the same. The pleasures were but momentany, but the pain shall be not transitory, but eternal: Their glory was but in the instant; but their labour and torments in the life to come, are infinite. These evils many do not so much as think of, till they fall into them They purchase with great labour and sweat, small honour & a little pleasure, which while they think to enjoy they are deprived of before they are aware. Many have much laboured to attain the ●ame and praise of 〈◊〉 yet all in vain. How many have there been, whose learning was much commended while they were alive, who are not so much as spoken of they being now asleep. Together with their bodies▪ their memories are extinguished. Again, where be those great kings, and princes with all their pomp, riches, and delights? Go● is their memory like a shadow, as if they had never been. Again, our pot and cup companions, whose bodies we trample upon with our feet, where be they now? They shall not return unto us, but we shall go after them. O, how do all things pass away? How are the mighty overthrown d 2 Sam. 1. 26 . All things together with time do consume, God ●e alone is everlasting e jer. 10. 10 the pleasures of the world they continue not. All things do fail, and soon shall we be separated one from another, soon shall the worms eat and devour the carcases of us all; shortly we shall return into dust and ashes, yea the hour it even 〈…〉 when flesh and blood shall be meet 〈◊〉 and ashes. Never let it come into our thoughts that we shall speed better than such as lived afore us have done, but as they are forgotten: so shall we be. To conclude, all things make haste to their end, all things are merely vain, save only to love God, which shall last for ever f 1. Cor. 13 13. , and what glory soever the world hath, it passeth and is gone in a moment. CHAP. 7. Soon are they forgotten, which favoured the world most of all AN unwise man knoweth it not, and a fool doth not understand this, saith the psalmist a Psal. 92▪ 6, . Much do men of this world labour and contend for promotion in the world, whom afterward the world will never know nor acknowledge. Great was the friendship Nabal b 1 Sam. 25, 6 7 found at the hands of David, notwithstanding when David was in necessity he could receive no relief from Nabal, for thus he answered the servants of David c 1 Sam. 25. 10. , Who is David? and who is the the son of ●shai? There be many servants now adies that break away every man from his master. Shall I then take my bread & my water, and my flesh that I have killed for my shearers and give it unto men, 1●, whom I know not whence they be? Nabal by interpretation is a fool d 1 Sam. 25 25. a notable figure of the mutable world, which leaveth such in adversity, as have served the same greatly in the days before. This ungrateful world is like unto an Innkeeper, who will take none acquaintance of his guest, neither know him, as one that can keep no reckoning of so many as use his house, notwithstanding the guest do tell how long while he lodged in his house, and spent many a fair shilling there. So the world it will take no knowledge, when it should, of such as have used it most. If thou desire to be had in remembrance of the world, then handle it hardly, and make not of the same. This is the cause why the world forgetteth not good & holy men which lived here in this world, even because they set nothing by it, nor cared for the same. So an host will sooner have that guest in remembrance of whom he received damage, than him which hath not hurt but brought gain to his purse. O how many have lived in this world in great authority, dignity, and riches, who now are no more thought upon, then if they had never been. If thou be wise therefore renounce the world, and addict thyself unto the serving of Christ, who doth know his sheep, and will feed them for ever, in the most goodly pastures of eternal glory. CHAP. 8. Many are the dangers which the men of this world are subject unto. THey that sail over the sea, tell of the perils there of, saith the wise man a Eccles. 43 24 , & when we hear it with our ears, we marvel thereat. The navigation which we make through the troublesome waves of this world, is by so much more dangerous than the other, by how much it turneth us more from the rest of the soul which we expect in the heavens. The waters of the sea are bitter, so are the pleasures of the world▪ In the sea the great fishes do eat up the small, so in the world, great men do even devour and eat up the poor, the waves of the sea be never at rest, but always are moving and working, so the hearts of worldlings they are never quiet, but are continually beaten up and down with the heavy thoughts & cares of the world. This made the Prophet Isaiah to say b Isa. 57 20 , The wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt. Daniel he saw the four winds of the heaven strive upon the sea. The companion of honour is care and with riches go carefulness. ●nd among the dignities and ●anitie●▪ of the world is mixed pride and arrogancy for the most part. You shall see few rich men but they have store of sins: few men of great calling, but they are proud: few that follow the trades in the world, that love God from their heart, yea a wonder were it, that a man wrapped among the business of this world, should put his confidenc in the invisible God. Happy is that man which setteth not his heart upon the vain things of this world, which are so full of dangers, and traps, and draw headlong unto hell. If thou wouldst be delivered f●om them, fly with Eliah into the wilderness of true repentance c 1. K. 19 4 . Much trouble in the world thou mightest avoid, if diligently thou diddest think thereof: but he that doth not somuch as fear them falleth into them ere he be aware. When there is a calm in the sea, the Sailors be in good safety? but when such a storm doth arise that doth hazard the ship, and all therein, then is it their manner for the saving of their lives to throw their goods over board. If then for the safety of the body men will even throw away their temporal riches, how much the rather should we do the same if they be an impediment to the spiritual proceeding. Prefer not therefore I pray you these momenta●y and transitory things, to those true riches and eternal. And seeing the world is like in many respects to a tempestuous sea, where danger is present, look well to thyself, that with Pharaoh the King of Egypt thou be not drowned therein d Exod. 14 27 28 . CHAP. 9 Men are not to be without care of their salvation, living in this dangerous world. ELiah lay and slept under the juniper tree, saith the Scripture a 1 K. 19 5 . Way fairing men do use to rest them, and to sleep under the shadow of a tree, as they journey by the way: and when the shadow is gone, and they begin to awake they find themselves all in a sweat by reason of the parching heat of the Sun. Are not all the things of this world as a shadow, in which the servants of this world do lie and rest themselves, while being forgetful of their own salvation, they repose confidence in the vain honours of this world? If thou trust in the favour of princes, thou sleepest under a shadow which soon is gone: for their favour continueth not, and quickly mayest thou come into disgrace with them if they do live, but if they die, being honoured before of some, thou shalt then be forsaken of all. Cursed be the man that trusteth in man, saith the scripture b jer. 17. 5 , Put not your trust in princes, nor in the son of man, for there is none help in him.. c psal. 146, ● You can promise to yourself nothing certain from these men, for if they favour you to day, they may abhor you to morrow. Sleep not under the buckler of strange friendship, or of riches, for these last not. Trust not in beauty, for as a vapour it vanisheth soon away. Put no confidence in the glory of this world, For as the wind it is quickly gone. As for honours, alas they pass away even as a smoke, and as a shadow. Whatsoever things are in this world they slide away, and are transitory: even thyself man, shortly shalt be carried to the grave. Saul he put his trust in the strength of his men and weapons which he had about him, and therefore betook himself to sleep to the hazarding of his person d 1▪ Sam. 26 7 8 . Even so many men reposing trust in the strength of their bodies, and youth, put off the amendment of their lives securely from time to time, whereby they fall into the danger of losing the life of their souls for ever and ever. The Son of Saul Ishbosheth he slept at noon day on his bed in a troublesome time, where he was smote slain and beheaded e 2. Sam. 4. 5 7 . Take heed that the like come not unto thee, as it can hardly be avoided, if thou sleep securely in the vanities of this world. Death it will come at the length, and being awaked out of thy slumber of sin, thou shalt find thyself ●ast headlong into that unquenchable fire of hell At the point of death how wilt thou be troubled in mind, when all the things wherein thou tr●stedst, thou shalt see converted into a smoke and shadow. Sleep not therefore in the shadow of worldly vanity, lest in death thou find thyself environed with sundry afflictions and torments. CHAP. 10. It is a miserable slavery to serve the world. BEcause your fathers have forsaken me, saith the Lord, etc. ye shall serve other God's day and night a jer. 16. 11. 13 . They which give themselves to the satisfying of their own desires, they shall suffer such torments as be intolerable. The feigned love of Delilah it was the cause why Samson did lose both his eyes and his liberty, being made a slave to grind in the prison house b jud. 16. 18 19 etc. . Thou art like unto blind Samson, whosoever thou art, which subduing the unruly passions of his heart through the discipline of the word. Doth it not argue great folly in that man which being free, to the prejudice of his own liberty, will enter into matrimony with a woman that is bond? And is it not as great foolishness, despising the fear of God, for the will to submit itself to the servitude of creatures, and the bondage of the world? Did not Samson declare a great oversight, in that knowing himself often to be deceived by Delilah, and that she meant nothing more than to deliver him into the hands of the Philistines his enemies, yet had rather with the danger of bondage to serve and obey her, as it fell out to his utter overthrow, than to cross her desire, or to bridle his own affections? Into the same reproach think not but thou shalt fall, if thou believe the enticements and falsehood of this flattering world. Take heed lest the world do make a sale of thee, as Delilah did of Samson. If it do, with Sampsons', thine eyes shall be plucked out, so that thou shalt▪ not behold the deceits, the cares, and troubles of the world, nor taste any whit how sweet the yoke of thy Saviour Christ is h Mat. 11. 30 . Oh how much better is it to serve God, and so to reign, than by serving the world to feel that intolerable hunger and thirst in the pit of hell i Luke 16. 24 . Being warned therefore by the danger of other men, casting off that most grievous yoke of the world, put thou upon thy shoulders the most comfortable yoke of jesus Christ. CHAP. 11. Grievous is the yoke which worldly men do bear. COme unto me all ye that are weary and laden, and I will ease you, take my yoke on you, and learn of me, that I am meek and lowly in heart, and ye shall find rest for your souls, saith the Lord a Mat. 11. 28 29 . The men of this world as men laden, yea▪ broken with labours they 〈◊〉; for what the world loveth, it getteth with toil, it keepeth with fear and leaveth with grief. It is written in the Revelation, that they shall have no rest day nor night which worship the beast and his image b Reue●. 11. 11 : so shall it be done to them which follow the beastly appetites of their mind. Little children and fools are the more to be borne withal, if by running up and down all the day after a reed or feather, they take a fall in the end. But for thee, a man that should have reason, to labour so eagerly for so short pleasures, which afterward will draw thee headlong into the pit of utter destruction, it is a foul shame. Thou seest not whether thou goest; thou knowest not the danger wherein thou livest; thou markest not the labour which thou endurest; nor that it is of no value, which thou seekest, nor that vain is all thy labour, nor that any reward shallbe given thee in the end, but that which is full of sorrow, and all manner of molestation. He that will siege a town will take heed, if he be wise, that his ch●●ge be not greater, than the commodity which he looketh for by the winning of the same. Mark how dearly thou payest for thy service done to the world. The pleasures thereof be full of sorrow, they are like bitter apples that will set thy teeth on edge. The Lord saith c Hos. 2. 6 , I will stop thy way with thorns, and make an hedge that she shall not find her paths. The cares both of getting and keeping of riches, hath the Lord laid as thorns in the ways of men, that perceiving the trouble without profit, which they bring, thou shouldest take heed of them. In pleasure thou shalt find pain, and grief of conscience; in prosperity gall and bitterness, and sin itself is the torment of the sinner. Thus you shall still find that pain and prosperity go 〈◊〉 together. If thou love the goods of this world, will you nile you, the troubles and travails are many which you must endure. If you be in prosperity, you shall still fear a day of change: if in adversity, then live you in continual pain. And this God he suffereth to the end thou shouldest only serve and stick unto him. Some are so given unto the voluptuousness of the flesh, d Math. 4. 10 that they fear not to seek fruit from the pricks of thorns▪ such are those men which dread not even to wound their conscience, and to hazard their salvation, so they may satisfy the corrupt affections of their wicked flesh. Yet when they have laboured all that they can, they reap not the end of their hearts desire, howsoever they give themselves to please the senses. O, if thou didst weigh with what damage to thy conscience, thou dost purchase this short delectation, surely thou couldst not me thinks be so mad, as with such loss to give thyself to the world. Therefore seeing hitherto thou hast felt enough the hard●●s of the worldly yoke, turn thee unto Christ that so lovingly calleth thee, so at the length thou shalt know, that of the world the yoke is intolerable, but of jesus Christ the yoke is easy and sweet. CHAP. 12. The yoke of Christ is sweet and pleasant. MY yoke is easy, and my burden light, saith the Lord a Mat. 11 30 . The yoke of Christ is to them which love it: easy to them which are neither hot nor cold, heavy: to the proud, bitter, to the meek, light and lovely to the humble, jesus that is so sweet, maketh all things sweet: and every virtue hath some thing that is good joined thereunto, which doth recreate and comfort the exerciser of the same. It is a comfort to the afflicted in punishments to have a companion. Thou hast jesus a partaker of thy afflictions, so that thou mayest bear this burden the more easily. He that taketh upon him the yoke of Christ, he cannot continue long without some comfort. The holy law of God is called a yoke, which is wont to be borne upon the shoulders of two beasts. If thou submit thyself to the yoke of Christ, thou shalt not go alone, For the Lord himself will be yoked with thee and be are part of thy burden. In all the pains taken of thee for the love of GOD, thou shalt find Christ always a companion therein. The lesser ox beareth the heavier part of the yoke? Christ of all men is the most humble, he taketh upon't himself therefore the greatest part of the yoke, that thou mayest have the lighter. To Christ the yoke was heavy but to us it became through him, light. What canst thou do for him, which he hath not done first for thee? It much easeth the burden of the servant of God, when he considereth the great burden which his master Christ hath borne. As much as the mercy of God is better than man, so much is the yoke of Christ sweeter than all other burdens. He that beareth not this burden, is burdened: but he that beareth the same, becometh light. The yoke of Christ it doth not burden but lighten a man. Is the bird for the burden of all her feathers the more burdened, or not rather the more light to fly through that burden, than if she were without the same? The burden of God's holy yoke it maketh a man not drowsy, but diligent; not sad, dull, and heavy, but jocande and prompt unto the business of God. Such as are subject unto the Lord and his y●ake, they are not bondslaves, for thereby they get the true liberty and dominion of the spirit. That laborious way of Christian repentance it is made sweet and comfortable through the company of Christ jesus. In the troubles which for Christ his sake thou dost suffer, thou shalt be refreshed with most sweet consolation. The Psalmist doth say b Psal. 12●. 2. when thou 〈◊〉 the labours of thine hands, he saith not, The fruit of the labours, for the servant of Christ shall joy not only in happiness itself, which is the fruit of labours, but even in the labours themselves he shall comfort himself in this life, through the taste which the soul perceiveth in tribulations sustained for the name of Christ. O gracious is the Lord which in this banishment, and time of troubles doth give rest unto his chosen servants. Sweeter be the tears of them which pray, than is the laughter of worldly persons: more delectable is one drop of spiritual comfort, than all the comforts and pleasures of the world. The joys of Christ his servants are unspeakable even in the sharpness of their afflictions, and as the flowers are among thorns, such are they. Little know the men of this world what they say when they judge the yoke of Christ sharp and sour, and their words are so much to be weighed as the words either of a blind man that will judge of colours, or of him that will condemn a way a●●l which he never went, not yet knoweth. But seeing all the Saints of God have carried upon their shoulders the yoke of Christ, and have by experience found the same to be light, more credit is unto them to be given, than to those men, whosoever they are, which never did undergo the same. No man ever hath taken upon him this yoke of Christ, but he hath confessed that the same was light; again no man will say it is bitter and intolerable, but he that knoweth not what it meaneth. This will they testify to be true, who laying aside the burden of sin by humble confessing them unto the Lord, have found themselves so lightened as they seemed forthwith to be rapt up into the heavens. If such comfort cometh unto us by forsaking of sin, how much greater will the consolation be in proceeding forward in the holy exercises o● most Christian virtues. For of one good deed thou shalt not be called good, but of many actions. The habit of virtue it cometh after thou hast first severed thyself from evil, and exercised thyself in godly virtues. And by proof thou shalt sin●e that well it will go with thee when thou feelest the true comfort of the soul by going forward in the way of the spirit. The natural man perceiveth not the things of the spirit of God c 1 Cor. 2. , & of many good things is he deprived O that but even a little thou haddest tasted the joy of the holi● Ghost, thou wouldst soon take the things which seem so sweet here in the world, for very sour and bitter. Seeing the yoke of Christ is so sweet, and the yoke of the world so burdensome, take upon thee, and that cheerfully the yoke of the Lord so at the length thou wilt say that both now it doth, and hereafter it will go well with thee. CHAP. 13 In all our troubles we must make recourse unto the Lord COme unto me, all ye that are weary, & laden, & I will ease you, saith the Lord a Mat. 11. 28 . If thou forsake God and runnest back unto the world look not for any comfort in thy troubles. So long as thou obeiest the desires of thy mind, and the world, so long assure thyself no consolation will come unto thee. That good woman Mary Magdalene b joh. 11, 2, , when she was comfort●●sse she came unto our Saviour Christ into the pharisees house c Luke 7, 37, 38. etc. and had her sins forgiven her d Luk 7, 48 : but desperate judas flying unto men e Math. 27. 3, 5, , hanged himself afterward in desperation. Here you may see that wiser wa● that woman, than judas the Traitor: they had both offended, and both confessed their sins; but better did she for herself in flying unto the fountain of comfort, than the foolish Disciple, which leaving his life sought his own death. If a picture that sometime was fair and perfect, afterward becometh soul and spotted, who better can restore the same to the former integrity, than the painter which first made the same? So if thy soul be defiled with the spots of sin, who better can reform it than God himself, which created the same after his own likeness f Gen. 1. 27 ? Be take not therefore the reformation of thy soul to the world, for it cannot mend, but impair, yea utterly destroy the same. Believe not lies, but turn thee unto God the fountain of all mercy. He that will ask an alms of a poor man when a rich man that is both able and willing also to give, is present, is a very fool. No creature is so rich that it can comfort thee; but God only herein is most liberal. Turn therefore thy prayers unto him, and cast thy heart upon his kindness, who is the true quietness & consolation. Seek unto thy Saviour Christ, as the dove sought unto the Ark of Noah g Gen. 8. 9 7. . But hang not upon this world, as the raven hanged upon carrion. The dove found no rest until she returned unto the Ark again. If thou wouldst inwardly be comforted in thy soul, fly the outward consolation of the body. If thou hungrest after Christ, he will fill thee with the bread of heaven. Happy is he that setteh not his heart upon any creature, but dedicateth himself, and all his works unto the Lord. One thing is needful unto thee h Luke. 10, 42. . Is it not better to join thyself to one than to many? Let others seek if they will, variety of things external, seek thou that one thing which is spiritual, and with that be content. Of one all things proceed, and not that one thing of many. By seeking these visible things, while thou thinkest to find rest in them, thou forgoest the things which are truly good; & if thou turn thyself unto transitory goods thou shalt lose, trust unto it, the good things in deed, and find thyself encumbered in many troubles: but if unto God the sovereign good thou turn thyself, then shalt thou in him find quietness, ●nd a plentiful heap of all good things. Seek the water of life to refresh thy soul withal at the fountain which by no possibe means can be dried up. For better is one drop of heavenly consolation, than all the floods, and streams of worldly pleasures. The men of this world they seek for quietness in things that be out of quiet; and for continuance in things transitory. Let them therefore take to themselves the dignities of the world; but let it be as a shield unto thee to make recourse unto God and in him to repose all thy trust and confidence. CHAP. 34. The comfort of this world, as they are not true, so neither be they of continuance. I Have seen the wicked strong & spreading himself like a green bay three. Yet he passeth away, and lo he was gone, and I sought him, but he could not be found, saith David a Psal. 37, 35. 36 The righteous have been counted for dead in this world, like the tree● in winter, whose virtue remaineth hidden in the roots. Therefore in the sight of the world they seemed fruitless, and good for nothing. but the summer being come, their virtue flourisheth, and then will they show themselves in their glorious array, The flowers appear in the earth, so shall the just say, when gloriously shining as the Sun, they shallbe presented before the God of heaven. Trust not the green and goodly hue of this worldly vanity, which soon vanisheth away b jam 4, 1, 4 , love not the world, which thou seest to pass away so swiftly. Solomon saith c Pro. 10 25 As the whirl wind passeth so is the wicked no more. As a thunderclap which maketh a great noise in the air, and as a sudden shower of rain which soon passeth away, and by and by the day is clear again: such is all the pomp and show of this world, it no sooner cometh, but it is gone again. Love the life which is eternal, which enjoying thou shalt never taste death. If thou art in love with this life open to so many troubles, me thinks thou shouldest much more desire that life where all manner of rest, and felicity is in most abundant wise. In this world thou art a pilgrim; therefore labour with might & main to come unto the possession of the celestial country. All things that are seen in this world, they fade away like the shadow. A foolish part than thou shalt play, if rather thou hadst to perish with the transitory world, than to flourish for evermore with joy in the world to come. The pain which thou takest here to defer death, and to prolong this life of thine, thou mayest do well to bestow, though it were to the loss of this present life, for the attainment of that happy life in the other world. CHAP. 15 The disquietness which the men of this world do feel it is great and wonderful. BEcause your fathers have forsaken me, sayeth the Lord, etc. ye shall serve either God's day and night a jer. 1● 11 13. . He that serveth the world he goeth continually with a troubled mind, & is like the wheel of a clock, which never standeth quiet, being distracted with continual cares, and anguish of the heart. The world will never suffer thee to be quiet a whit, if thou follow thine appetite being depressed with the weight of worldly love, depending on thine own will This it is which turneth those wheels, this is it which doth vex thee inwardly so much, this is it which taketh all sleep from thine eyes, and causeth thee to turn still in a perpetual motion. For what is more troublesome, than for a man to be subject to his own affections. Who can promise himself any rest at all in the affairs of this world, which are so subject ●o continual alteration? Great st●●●e was there between the herdmen of Lot, and the herdmen of Abraham, which debate arose through the riches which they had, b Gen. 13 6 it was so great that they could not dwell together. One of the great plagues wherewith Egypt was afflicted, was the little busy flies c Exod. 8. 24 whose properties are and of God, which willingly refused the land of promise for the liking they took of Gilead, because it was an apt place for cattle h Num. 32. 1 2. etc. . Last of all, never think to find quietness in that place where all things are full of confusion and alteration. The worldly men themselves they rest all amazed, and know not what they do, nor whether they intent to go, no more than did the builders of the tower of Babel i Gen 〈◊〉. 3. 4. etc., . CHAP. 16. There is more sorrow than comfort in the pleasures of this world. HE will not suffer me to take my breath, but filleth me with bitterness, saith job a job 9, ●● . You cannot in the world have any perfect joy, and comfort where all things be replenished with bitterness and sorrow. Mark I pray you under the goodly show of sweetness, what gall of pleasure, what pain doth lurk. Consider the pain and vexation that doth accompany sin. Vices do adorn and set out themselves after the bravest manner, being in deed most filthy: but virtue though ragged and torn, is marvelous lovely. Let not the pleasures of this world deceive thee, seeing within they are so full of gall and bitterness. In that great glory of his transfiguration, Christ he spoke of his death and passion b Mat. 17 9 ; whereby thou mayest observe that even the chiefest comfort of this world hath some affliction. If the world being all full of bitterness, be yet so loved and made of; how would men esteem of the same, were it all sweet, and void ●f troubles; But God he hath so tempered sorrow with pleasure of the world, to the end that man with all possible speed might aspire unto the joys of heaven. Haman, that so hunted after the glory of this world, he was joyful and had a merry heart, because he was invited unto the banquet which Ester had prepared for the king c Esther 5 9 10 : MIne heart panteth, my strength faileth me & the light of mine eyes even they are not mine own, saith the Prophet of himself a psal. 38, 20 . Surely I may say thou art blind, if thou seest not the miseries that thou art in, which servest the world. As the Hawk could never be kept quiet upon the perch, except his eyes were covered with an hood▪ so thou couldst never endure the miserable bondage of the world, except thine eyes were blinded that thou couldst not see. How were it possible that thine heart should be so fixed upon earthly things, but that thou seest not the vanity of them? But for that thou art blind, thou art a bond man: open thine eyes therefore, I pray thee, that thou mayest perceive the miserable condition which thou dost endure. The dung of the sparrows which fell upon the eyes of Tobit, as he was a sleep, bereft him of his eye sight b Tob. 2 10 The Apostle doth judge all things of the world, to be but dung c Phillip 3. 8 : and experience teacheth us, that they have the quality to make men blind, as had the dung of Tobits Sparrows. The property of the swallow is to sing sweetly in the beginning of summer, but suddenly afterward she becometh both blind, & mute. The property of the world also is first with a short and sweet harmony to bring men a sleep, and after to make them blind, that they may not see the vanities of the same. Men of this world they lack eyes to see the light of God. and of those good things which they forego. They are like unto Eli the Priest, whose eyes were so dim that he could not see the Lamp of God d 1 Sam, 3 2 , which hung continually burning in the Temple. And though worldly men do seem wise, and of sound judgement, yet is it not so in truth, but towards worldly matters, otherwise as touching things of the spirit, they have no sight at all, but are as blind as Moles. Fall not from sin unto sin, as a blind man. The Prophet Zephaniah speaking of worldly men doth say e Zeph. 1 27 , They shall walk like blind men, because they have sinned against the Lord▪ And our Saviour Christ f john 12. 25 walk while ye have light, lest the darkness come upon you. For when sinners do walk in the darkness of their ignorance what marvel though miserably they stumble, and take a fall? The eyes of worldly men they are taken easily with certain imaginary profits and affections of their own toward the world, and they are made blind therewith, even as the Egyptians upon whom God brought such a darkness, that no man saw another, neither rose up from the place where he was for three days together g Exod. 20 23 . If thou couldst have a sight of the miseries thou artin, questionless thou couldst not stand still so securely after that Egyptian manner, as thou dost. But blindness hath overtaken thee, blinded thou art with the love of this glittering vaine● glorious world, like the Bear which becometh blind if it behold the brightness of a burning basin. Had not the world been blind, S. john had not said h john 1 10 , The world knew him not meaning jesus Christ. And no marvel having their eyes so full of earth. They have wandered as blind men in the stre●tes▪ sayeth the prophet jeremiah i L●men, ● 14 , of worldly minded men, which are so blind that they suffer themselves to be led about even of the blind unto the example of wickedness. They which are bodily blind in deed, they know yet that they are blind, but none are so wretchedly blind as the men of this world, while they have them in derision which use the sight of their eyes. The Lord said unto the sinful pharisees k john 9 41 , Now ye say, we s●e therefore your sin remaineth: and being so blind, that they think all others blind saving themselves, and such as they be, therefore their impiety is the greater, as was that of the seventy Ancients, of whom Ezechiel speaketh from the mouth of the Lord l Ezek. ● 1● 12 . Beware therefore of such a blindness, that thou fall into absurd and intolerable errors to the dishonour of God. CHAP. 18▪ Great is the sorrow which worldlings do feel, when they must either leave this world, or go unto hell torments. THE labour of the foolish doth weary him, sayeth Solomon a Eccles. 10 15 . When death once approacheth than will it grieve a worldling to leave this world, for no man can leave that he loveth, without much grief. That which the world loveth, it getteth with great labour, it keepeth with great fear, it leaveth with great sorrow. In the Revelation it is written that They shall have no rest day nor night, which worship the beast and his image, b Revel. 14 15 no more shall they that worship their beastly appetites and affections. Terrible will that hour be, when the body of a worldly man brought up deliciously, shallbe separated from the soul, to be devoured speedily afterward of worms. It will be a grievous thing for the rich man to depart from his riches and estimation in the world, which so inordinately he loved. The horses of great men go trapped richly all the day, with many serving men attending upon them, but when they come unto the stable at night, or to the end of their journey, all their glorious furniture is taken from them, and nothing there continueth with them but spurgals, bruzes, and weariness. In like sort the rich, and great men of the world they are wondered at so long as they are journeying in this life, but when they come unto their grave, even the end of their journey, their glory leaveth them, and nothing else do they bear away but wounds, vices, and wickedness. Kings and Princes also are not like to carry away their go●de, or their silver from hence, but only the faults which they have committed while they were of authority▪ Consider therefore how irksome it will be for a worldly minded man to leave this life which he loveth. world which is so forgetful, and unthankful. Unless thou judge of the world as it is, thou art not meet for to meet Christ. Therefore our Saviour he calleth such unto him not as think the yoke of this world to be sweet, but which deem it grievous and burdensome. The world useth to give after a short pleasure everlasting torments: but God for a little pains for his sake giveth joys that shall have no end. Marry Magdalene that holy woman she in her troubles resorted unto Christ in the house of the Pharisei, & obtained remission of her sins b Luke 7 37. etc. 43. ; but desperate judas in troubles flying unto the comfort of the world, did hang himself c Matt. 27, 3. 5 , and so ●el he headlong into hell, insomuch that she truly repenting showed herself wise, but he despairing of God's mercy proved extremely foolish. Is it not better then to serve God, and so to enjoy eternal bliss, than to serve this corruptible world, and after to be tormented for ever with the Devil and his Angels d Mat. 25. 41 ? Surely it is better in this life to want a little short pleasure than with the same to be tumbled headlong into hell: better is it to live obediently according to the law of God, than wickedly to serve the world, which by certain coloured things, which it calleth good snarleth and seeketh thine utter overthrow. At that same rigorous passage of thine out of this world by death, when all things wherein thou puttest thy trust shall see ●e in thine ●ies to be but dirt and dung, how then will thy former folly, thinkest thou, grieve thee at thine heart? Mark I pray you, what a notable reward the world, the Devil, and the flesh do promise unto you, even such a reward, as if thou have it thou canst not have the reward of heaven. What shalt thou reap of the flesh but corrupti●●, as S. Paul doth say e Gal. 6. 8 ? What shalt thou receive of the devil, but intolerable torments f Mat. 25, 41● ▪ What of the world, but speedy forgetfulness? They promise largely these tyrants, but they perform slowly. No man did ever yet serve the world, but he was sorry for so doing at one time or other. It would continually be served, and yet for all the service done, it maketh his servants either for hunger to starve, or else with strips to be thrust naked out of doors y Luke 15, 13, 14. . In a word look for no recompense of the world, besides grief and anguish of heart. No man that wise is, will enter into service with an other man except first he do know what wages he shall have for his pains: but with these tyrants, whom I have named, no covenant is to be entered into because they will promise much, and perform nothing that good is. But if thou wilt serve Christ though thou suffer troubles, yet in the midst of them thou shalt be sure to find consolation both inward and aeternal. Man that is borne of a woman, is but of short continuance g job. 14. 1. . The pains of good men are quickly gone; but the sorrows of the wicked shall evermore endure. Better were it for thee by obedience, to go into the fire of affliction, than after thy pleasures of the world to be damned for ever. Let not thy labours dismay thee, which have an end with thy life h Revel. 14 13. ; but fear those troubles which when thy life hath an end, do beg●n●e, and shall never come to an end. From those pains neither friends shall deliver, neither riches nor any friendship of man shall save thee. The world it shall have an end i 1. pet 4. 7 2 Pet 3, 12. 13 , but God k 1 Tim. 1 17 and his servants shall endure for ever l Revel, 21, 4, . Trust not in the world, for it playeth the hangman with thee, which first conducteth thee by the fair green way of his false consolations, and after with all possible speed thrusteth thee down to hell. Do you not see what a good recompense you receive for all your service? CHAP. 6 Soon are they forgotten, and overthrow which give themselves to serve the world. I Have seen the wicked strong, and spreading himself like a bay tree, yet he passed away, and lo he was gone, and I sought him, but he could not be found a Psal ●37, 35 39 The world doth highly now and then advance them which serve it, s Gen. 1. 27 but they have no sooner tasted the pleasures of the same, but it leaveth them comfortless. This knew the Prophet Baruch right well, when crying out, he said b Bar. 3, 16 Where are the Princes of the heathen & such at ruled the beasts upon the earth? They that had their pastime with the fouls of the heaven, 17. that hoarded up silver & gold, wherein men trust, 18 & make none end of their gathering? For they that coined silver, and were so careful of their work & whose invention had none end are come to nought, 19 and gone down to h●l & other men are come up in their steads. Soon passed the glory of this world from them, even as in a moment. What brought their great promotion in the world unto them, but a miserable death, and infamous ruin? The glory of the world it passeth soon away, the goods thereof are like flowers that soon do vade, to which small trust is to be given, for they will sooner be gone, than you would think. If thou be exalted one high, take heed thou be not thrown down again, as the hangman useth to deal with condemned persons. Know you not how the world dealeth so with such as it doth advance? That great whore of Babylon, spoken of in the Revelation of S. john, vaunted herself exceedingly of her sovereign prosperity in the world, but when she thought herself most sane, she took a shamefnll fa● c Revel 18. 2. 3. etc. . That covetous rich man also, as we read in the Gospel after S Luke d Luke 12. 17 18. etc. , he gloried immoderately in his riches; but strait away God said unto him, O fool, this night will they fetch away thy soul from thee: 20. than whose shall those things be which thou hast provided? The children of Israel were scattered abroad throughout all the land of Egypt, for to gather stubble in the stee●e of straw e Ex. 5. 1● .( All men do seek for riches, all men are obedient to money and in this respect no friend is known), 14. and after they had sought about they were well dribasted for their labour so done they might be thrown out of that joyful paradise b Gen. 311 2, etc. , even as the prophet jeremy doth say c Lamen, 3 52 , Mine enemies chased me sore like a bird without cause. Worldly pleasures, great promotions what are they, but a bait many times laid by the Devil, or his instruments, to bring us into his snares? When the world doth make much of thee, then doth it hunt after thy soul, unless thou take the better heed, thou wilt soon be taken with the deceits of the same. Contrarily, God when he inviteth us, he seeketh our welfare. And although his call is very sweet & kind, yet heard is it not many times, because the love of the word shutteth the gates against him. And seeing that great is the stir and noise in the soul of a sinner, marvel it is not if the knock of the Lord be not heard within. The spiritual crying is the earnest desire of the soul, and the godly pra●●r uttered with zeal, & strength of the mind. Moses prayed and though his lips went not at all, yet the Lord said unto him d Exod. 14 15 , Wherefore criest thou unto me Hannah the mother of Samuel, she prayed unto the Lord, yet did her lips only move, her voice, was not heard e 1 Sam. 1 13 Lord thou hast heard the desire of the poor, thou preparest their heart thou ben●est t●ine ear to them, saith David f psal. 10 17 . Great is the noise and cry among them that give themselves to the matters of this world; the desires of promotion they always make a foul stir: and therefore no marvel if the noise of God be not heard in an house so full, and so oppressed with disordered appetites. which can never be satisfied, according to that of Horace. The more they drink, the drier they are. For the thirst of covetousness is never quenched. Content thyself with that thou hast, considering both the shortness of this present life, & the poor estate of jesus Christ, this will cause thee to keep all the unquiet appetites of thy mind in peace and tranquillity. Drive from thine heart the love of this world, & so with Ilb thou mayst say g job 14 15 Thou shalt call me, and I will answer thee. CHAP. 22. The wicked are made of, but the godly are persecuted in the world. IF ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, saith the Lord a job. 15 19 . It is no new thing that the wicked do persecute the good, and worldly men the servants of Christ. For so persecuted was Abel of Cain b Gen 4. 8 , Isaac of Ishmael c Gen. 21 9 G●l. 4. 29 , jakob of Esau d Geu. 27● 41 , joseph of his brethren e Gen. 37. 4. 5. etc. , Anna of Peninnah f 1. Sam. 1. 6 7 David of Saul g 1. Sam. 18. 9 11. etc. 1 Sam. 18. 2 10 11. etc. , Helias of jezabel h 1 K. 19 2 . The virtuous life of the children of God, being a secret reprehension of the wicked behaviour of ungodly persons, what marvel if the wicked through ●atted do pursue the good? The saints in this world may not unfithe be compared unto babes dead borne, who be ready to be borne away, and buried so soon as they are borne: but the ungodly are like those children which come into the world alive, and therefore it is a place for them to live and deal in. The thieves which break by night into a house to rob, they will first afore other things put out the light, that they be not descried; so deal wicked men with the godly, who are the light of the world i Mat. 5. 14 . For eu●ry man that evil doth, hateth the light k joh. 3. 20 . David through spiritual joy leapt and danced before the Ark of God, and Michal Saules daughter despised him in her heart for so doing l 2 Sam. 6 16 . It is the custom of naughty persons to scorn at the actions of well disposed men. So wickedly were the people, inhabiting within the land of judah, given that they were so far from building the temple of the Lord according to the express commandment of King Darius, that they hindered that good work, and discouraged such as set their hands thereunto m Ezra 4. 4 . Even so do the men of the world at this day, they will neither do that which good is themselves, nor further them that would▪ but so much as in them lieth, hinder all good actions and enterprises▪ But the true and godly Israelites were not discouraged for all this, but went forward in the business of the Lord, They did the work with one hand, and with the other held the sword n N●hem 4 17 . This example may teach thee not to give over a good work for the malice of ill men, but to pr●ceede in the race of true religion, and in the exercise of virtue: defend thyself in patience against thine adversaries whosoever they be. It is an argument that thou art not good, if thou canst not quietly put up il; patience, my friend, it will do thee no hurt, but it maketh greatly for thy commendation. For as it redoun●eth to thy discredit, when thou art extolled of the wicked, so it is to thy great praise when the ungodly, and none else, cannot abide thee. Then is our life commendable, when it is discommended of ill men; and they are to be praised, which vile persons dispraise. It is no reproach at all unto the light that the Bats and Owls cannot away therewith. Ye are the children of the light, sayeth the Apostle to all good christians o 1. Thes. 5 5 What communion hath light with darkness p 2 Cor. 6▪ 14 , knowledge is contemned of the ignorant▪ and fools despise wisdom and instruction q Pro. 1. 7 . Therefore let not the children of the light be grieved, though they be hated and persecuted of the sons of darkness. If blind men judge amiss of colours, the blame is not to be laid upon the colours which may be good and beautiful, but upon the censurer which lacketh judgement. To be praised of the ungodly, is to be dispraised and to be dispraised of them it is high commendation. So then to despise injuries and reproaches, it is a sign of a mind that is rightly noble. He that is slow to anger, is better than the mighty man, and he that ruleth his own mind, is better than him that winneth a city, saith Salomen r Pro. 16 32 . Virtue it withereth without an adversary. True love it is fixed in the bottom of virtue, and is tried by affliction. The patient man is the Lord of himself. He that knew of what love to vs●ward God sendeth tribulation, doubtless he would receive it with a grateful heart. Aduersitíe it is the good gift of God, sent of his majesty to such as he liketh and loveth well for the setting out of their soul. A sick man impatient, causeth a Physician to be rigorous, If thou chafe at the bitterness of the medicine, thou dost but augment thy pain, but that which is taken with a willing minsd▪ it hurteth not. The chiefest part of wisdom is patience, And yet marvel it is, that rather thou hadst to abide without God, than to suffer somewhat. If thou desirest health, never wrest the razor out of the Chirurgeons hand. Fly not the troubles which make for the welfare of thy soul, abide adversity, if thou desirest health. The Apostle saith e Rom. 12. 14 , Bless them which persecute you Bless( ●say) and curse not, And again f 1 Cor. ● 13 12 ▪ We are evil spoken of and we pray, we are persecuted, and we suffer it. Sail thou with a contrary wind, as Christ sailed upon the cross, when he prayed for his enemies g Luke 23. 34 , & did good to his very persecutors. As for the wicked they suffer also much persecution and troubles, because the pleasure of God is, that of the torments of hell, they should have some taste in this present world. If thou see a man to be grievously offended for the affliction that is laid upon him, assure thy sel●e, it is a sign of his farther troubles in the time to come. But if he thank God for the same, then know again that his defects shall be put away, and his reward shall be very great. The chosen and elect people of God, they are patient in troubles. A most acceptable sacrifice unto God is patience in adversity & tribulation. Be therefore of a patient mind: if thou be sad to day, thou shalt be glad to morrow, if troubled to day, thou shalt be comforted the next day. Bridle thine anger, and lay a bit upon thy tongue, for breaking o●● into intemperate speech. Take not adversity too grievously, and drown not thyself in a little water. When thou hast humbled thy body with fasting, relieved the poors by thy liberality, and shown other fruits of a penitent soul, little shall all this profit thee afore God, 〈◊〉 thou be carried away with the vain praises of men. Patience is like a treasure hid in the field, where patience is, there is silence, but the impatient man troubleth many with his words. He that can bridle his tongue is a prudent man, and worthy all praise, and the more thou dost sacrifice thine heart unto God, the more acceptable shalt thou be in his sight. Have thou patience therefore, & assure thyself that all things shallbe remedied in time▪ To conclude, Be thou faithful unto the death, and I will give thee the crown of life, sayeth the Lord h Reue 2. 10. . CHAP. 24. The world is not to be accounted of. Fly out of the midst of Babel, saith God a jer. 51. 6. , The world is ●ul of confusion; there little order is, but exceeding horror, there gold is more esteemed than virtue, and transitory things preferred afore spiritual riches. So full of confusion is the world that it exalteth the wicked and casteth down the good. The world promoteth judas, but keepeth back the virtuous from preferment. He that well considereth the confusion and disorder of the world, will never set his heart thereupon. The pleasures and comforts of the world they be more noisome than the waters of jerico b 2 K. 2▪ 19 , & more changeable than the moon. Hardly shalt thou go forward in the way of godliness living in the same. Abraham looking toward Sodom, and Gomorah, and toward all the land of the plain, saw the smoke of the land mounting up as the smoke of a furnace c Gen. 19●●8 And he that looketh into the world advisedly, shall find from thence the smoke of pride and vanity, and the flame of disordinate concupiscence to arise. Holy and good men the nearer that they draw unto death, the more earnest they be about all good works. They which were to eat the Passeover did first circumcise themselves, according to the commandment of the Lord d Exod. 12. 48 . If thou circumcise not thine heart from the inordinate love of this world, and the delights of the same, look not to have any taste of the spiritual comforts of the soul. If thou hadst come lying upon a low and moist flower, and one should tell thee, if thou remove it not, it will ●ot and putrefy, wouldst thou not, for the preservation of the same▪ remove it into some higher room? But God himself in his word hath warned thee not to lay ●hine heart upon the low and base things of this earth, but to place the same upon high and heavenly matters e Math 6 20 ●. Tim. 6. 19 Col. 3, 1. 2 , and yet wilt thou not hearken unto his wholesome counsel. CHAP. 25. The world never keepeth at a stay. THou hast made the land to tremble, and hast made it to gape, heal the breaches thereof, for it is shaken, sayeth the Prophet a psal. 60, 2 . The very change of the world were there nothing beside, we●e sufficient to cause the same to break into splintes and pieces. God himself, the master workman of all b Gen. 1. 1 2. etc., doth tell thee how heaven and earth shall pass away c Luke. 21. 33 . And S. john saith d 1. joh. 2 17 The world passeth away, & the last thereof, honours & vanities do fall, and alter every moment. Consider how great the change is: The monarchy of the world began ●irst with the Assyrians, from thence it came unto the Persians, from the Persians unto the Grecians, and from the Grecians unto the Romaves, and from the Romans it is now come unto the Almans. Now if the Empire, which is the chiefest place of honour, hath so often been changed from one people to another nation, where can you find in this world any thing that is of durance, and Perpetuetie? As for riches, sensuality, and such like, they are much more subject to mutability, and alteration. Seeing therefore that the very pillars of the world be so frail, and totter, is it not a very dangerous thing to live in the world, subject to such alteration and mutability. If the world, which in this sort doth threaten a destruction, be so loved; how would it be liked were it stable, and of continuance; How were it possible for thee to fly therefrom if it were lovely, when thou dost embrace the same being so loathsome? How couldst thou but gather the flowers, seeing with thy fingers thou dost handle the thorns of the same. Thou wilt still love the world, which will and doth leave thee, whether thou forsake it, or no. Look for no quietness here, where▪ every moment there is alteration; neither love a thing movable seeing thyself desirest to continue, and not change at all. The sailor whether he will or no, must needs move when the ship moveth: all things in this world be movable, and change; to day they be, to morrow they be not, and as they change, so dost thou with them. What comfort therefore canst thou have in such unstable things? The name whereby most fitly almighty God is expressed, is, I am, Moses speaking of God saith e Exod. 14. , I am hath sent me unto you. God contiunally Is, but man altogether is changeable, and hath no certain being. And so are you to think of the world, of which you make so great an account. Love those things that be and continue, and not the things which by reason of their often change do come unto nothing. It is an ill dwelling in the country which is subject to often earth quakes: bestow not cost upon that ground which is not firm, but upon that foundation which will continue. Let all thy care be to have a mansion place in heaven, which is a place of safety, and blessed quietness. The wind of flattery which is included within the bowels of the earth( which be the palaces of princes, and houses of great men) when it seeketh to break out, and to ascend to honour and high promotion, it is the cause of great earthquakes in the world. Seek not to dwell in so dangerous a place, neither make friends, to serve in the palaces of great men, where continual earthquakes be, by reason of the great winds of ambition that be there kept under, and hid with the cloak of hypocrisy, which breaking out at the last, do cause great disorders, and troubles in a land, and country. Daily, if thou mark, thou shalt hear of innovations in the world. Daily some of rich, become poor; and of poor, be made rich. If fortune to day do smile, she will frown to morrow. In the morning the sun shineth most comfortably, and within an hour or two cometh a storm and tempest. This showeth that in the world nothing is of long continuance. Pleasure is no sooner come, but straightway entereth sorrow and disquietness. The mutability that is in the world, is by nothing better expressed than by the usage, and handling of our Saviour Christ, who was honoured with all joy of the jews at one time f joh. 6. 15. , at another forsaken of them g joh. 6. 66 , at one time was welcomed in the way with gree●e bows h Matt. 21. 8. Mar. ●1. 18 , at another was scourged with dry roads i Mat. 27. 26. , at one time they strewed their garments before him in the way k Mat. 2●. Ma●. 11. 8. , at another by and by they spoilt him of his raiment l Mat. 27 28. , whipped m Matt. 27. 26. , and crucified him n Matt. 27▪ 25. Luk. 23. 21 23 , at one time they cried Blessed is he that cometh in the name of the Lord o Mat. 21. 9 Mar. 11. 9 , at another they called upon p●late to hang him p Matt. 27. 22. , at one time he entered into jerusalem with great glory q Mar. 11. 11●. , at another he came out of the same jerusalem with great shame r Ma●. 15. 20. . Perceive you not hereby the sudden change, whereto the honours of the world are subject? If now you laugh, look by and by to weep. Put therefore thy trust and confidence in God alone, which is thy true friend, and will not fail thee. CHAP. 26▪ The smallest sins must be avoided. Fly from sin, as from a serpent, saith Ecclesiasticus a Eccles. 21. 2. The friendship of the world doth so wound the conscience, that not in a small thing are you to conform yourself after the same. Whatsoever is in the world, it is full of wickedness and sin, which though it be but small yet is it to be shunned. Ecclesiasticus he likeneth sin unto a serpent, which though it be but a little one, yet will not man abide it. The Prophet Isaiah doth say b Isa. 14. 29. , Out of the Serpent's root doth come a cockatrice. That fearful cockatrice doth proceed from the small serpent, which is always verified when the great sin doth arise out of a little offence. Assuredly if thou take not heed of small, thou wilt fall into great and grievous sins. Unless thou fly the serpent thou shalt light upon the Cockatrice. If thou stop not a small cliff in a ship, where through the water cometh, so much by little and little will enter as in the end will overwhelm & drown both the ship and thee. So small inconveniences are to be fled, least great perils do ensue. Sever thyself from all unnecessary business of the world, from toying and idleness, lest thou lose thy zeal and fall into greater discommodities, which though they seem but small, yet being multiplied may overthrow thee. Kill thine enemy, sin I mean, when he is yet but little, for when he is grown up to his full bigness, for sparing him, he will murder thee. It is the part of a wise man to fear his enemy, be he never so weak. Take example here of from Kaine▪ who because he shunned not the grief of mind conceived from the good of his brother, he joined afterward to his envy, malice, whereby he committed murder; after that fell into heresy, supposing that God saw not what he had done; and after that utterly despaired of all mercy from God's hand c Cen. 4. 5. etc. . One deep calleth another deep, & one sin draweth easily another sin that is greater. Be not therefore negligent in looking well to avoid even the smallest offence. Thou hast need to be very circumspect and vigilant living in such a dangerous world. Men unprovided, be easily overcome. Thou must fly from every evil custom, as from the pestilence, for death is at the doors, and will enter strait if thou let open to his messenger. One of the plagues of Egypt was of small ye d Ex. ●. 17. , which suck the blood; and after them followed great swarms of flies which cruelly vexed both Pharaoh and all his people e Ex. 8▪ 24. . After the less plague came still the greater, and after a small a greater tentation followeth. Ecclesiasticus doth say f Eccle, 19 1. , He that contemneth small things shall fall by little and little. Yea the lesser thou takest them to be, the greater they are. Listen to the Apostle Paul g Cor. 10. 7 Be ye not idolaters as were some of them, as it is written, The people sat down to eat and drink, and rose-up to play. Because they did not avoid bibbing & pleasure they fell to adore idols in steed of the living God. To be short therefore, shun all whatsoever it be, that may draw thee on unto the evil way, I mean of perdition; and remember that he which regardeth not his enemy may quickly be destroyed. CHAP. 27. Evil company must be taken heed of. HE that tucheth pitch shall be defiled with it; and he that is familiar with the proud, shallbe like unto him, saith a wise man a Ecce. 13. 1 . Of ill company, ill behaviour is gotten. If thou wilt be the good servant of jesus Christ, fly the society of wicked men. Many are the ministers of Satan, sent by him into the world, for the destruction of the good. More hurt do men by naughty examples of life, than do theeeves and murderers by their cursed actions. For thieves do spoil men of their earthly rich; and murderers do but kill the body, which is mortal: but ill examples take away the spiritual treasure, and slay the soul, the most precious part of man. By how much the soul is more noble than the body, by so much the more pestilent are they which are ill mannered, than they which are infected with the plague. The company of naughty packs is to be shunned, even as the pestilence: for easily will one imitate that evil which he seeth done immediately before his face. God he gave the Israelites a strait commandment that they should make no marriages with the Gentiles whom they had cast out, lea●t they learned and followed their wicked trades of life b Deut. 7. 3. 4. Exod. 34. 16. . The sons of Seth, which represented the children of God, because they took unto them the daughters of me they proved so ill, that God by a huge water drowned all the world c ●en. 6. 2. , saving but a very few. The holy Prophet whom GOD sent into Samaria, was slain of a Lion, by the way as he road d 1. K. 1●. 2 , because he did eat and drink with a lying Prophet contrary to the commandment of God. johoshaphat that good king of Israel, being in company with wicked Ahab, was well near slain for his labour e 1. K. 22. ●2. 2 Chro. 18 ●1. , & was greatly rebuked for the same by the prophet of God f Ch●o●. 19 . Vices be sooner learned than virtues, and therefore take heed of wicked company, for it is infectious. The jews, which were the chosen people of God, because they companied with the Gentiles, they were reproved by Isaiah the prophet when he said g Isa. 1. 22. The silver is become dross, their wine is mixed with water. Now as wine mingled with water doth lose much of the force: so a good man through using wicked company doth lose much of his goodness, and waxeth cold in matters of God. And as wine delayed, though it lose not all it strength, yet looseth his colour: so if thou delight in wicked company, thou shalt lose the good opinion that men conceived of thee. For such as a man's companion is, such is himself taken to be. If thou wouldst know thi'nclination of a man, mark the men with whom he is familiar. For like will to like, as the saying is. This made Elihu to reprehend job, even for that he went in the company of them that wrought iniquity, and walked with wicked men. h job. 34. 8. It is a great sign that he is nought, which keepeth company continually with such as be nought. To be good among wicked persons is as easy a matter as to swim against the stream. Yea it is very hard among sinners to live without committing sin. There be few that lived as Lot did in the midst of Sodom, whom God by his Angel plucked-out of that city, that he might not perish with the wicked. i Gen. 19 16 S. Paul magnified the Philippians, because in the midst of a naughty and crooked nation, they shined as lights in the world. k Phil. 2. 15 The Church is commended which flourisheth, as the lily among thorns. l Sal. 5. 2. 2. It is a very hard matter for the tender and delicate lily to save herself whole among the sharp and piercing thorns. God saith to his Prophet Ezekiel m Ezek. ●. 6 And thou son of man, fear them not, neither be afraid of their words, although rebels and thorns be with thee, & thou remainest with Scorpions. If it be so hard a thing to lead a good life among evil men, it followeth that to enter into friendship with them it is very dangerous. CHAP. 28. The company of good men is to be frequented. WIth the godly thou wilt show thyself godly, and with the upright man, thou wilt show thyself upright, saith the Prophet a psal, 18, 25 . If thou use the company of good men, though thou wot not either how, or how much thou profitest in virtue, yet thou shalt well perceive in the end that thou hast gone forward. Saul being among the Prophets became himself a Prophet and did Prophesy b 1. Sam. 10 10 . S. Peter when he was among the rest of the Godly Disciples confessed Christ to be the son of God c Mat. 19▪ 19 , but having left them, and being joined to the wicked in the house of Caiphas he denied him d Matt. 26. 69, 70 etc. , whom he confessed before. If thou puttest dead coals among the coals that burn, they will soon be on fire. If thou resortest to men that be godly zealous, thy zeal will be inflamed, though otherwise thou be cold. It was well for Laban that jaakob ●oiorned in his house, for he could say e Gen. 30. ●0 , The little that thou hadst bee●fore I came, is increased into a multitude, and the Lord hath blessed thee by my coming. The Lord blessed the Egyptians house for Joseph's sake; & the blessing of the Lord was upon all that he had in the house, and in the field f Gen. 39 5. . For Iehosh●phats sake the Lord by Elisha, his prophet, sent rain upon the host of wicked men g 2. K. ●. 14. 15. etc. . More examples there be in the Scriptures which teach how that wicked men are blessed many times for the sake of good men which live among them. Thomas the Apostle, being absent from the rest of his sellow Apostles, beheld not Christ with them being new ●sen from the dead h joan. 20. 24. 26. etc. . But afterward in company of the faithful, himself come unto faith. On the day of Penticost where the Disciples were all with one accord in one place, the holy Ghost descended upon them all to their exceeding comfort i Act. 2. 1. 2. etc. If thou abide with good men, thou shalt with them have a part of the spiritual blessings of the holy Ghost which with wholesome admonitions will withdraw thee from evil works, and adhort unto a godly conversation. Forsomuch as ill words corrupt good manners, k 1. Co. 15. 33. have a regard unto what company thou dost resort. As necessary and as profitable as a good air and wholesome situation is for the body: so necessary for the health of the soul is the company of the servants of Christ. If then for the health of the body, thou shunnest contagious places, why for the good of thy soul dost thou not fly the fellowship of the wicked, and join thyself to the godly? Fly therefore all wicked company, as from the fire of hell, and use the familiarity of good people, of whom more profit shall you receive at the length, than at the first you would imagine. CHAP. 29. The world must be despised in no worldly respects. Whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife or children or lands, for my Names sake, he shall receive an hundred fold more, and shall inherit everlasting life, saith the Lord a Mat. 19 29 Many do forsake great possessions, which yet receive no reward because they forsake not these things for Christ his sake, but seek themselves, love their own glory, and covet the praise of men. The more thou lovest God, the more acceptable is that whatsoever thou dost. Though I feed the poor with all my goods and though I give my body, that I be burned, and have not love, it profiteth me nothing, saith the Apostle b ●. Co. 13. ● Study thou only to please God, and let his love only move thee to serve him: contemn this world not hoping for any temporal commodity. God he praised job, c 1. job. 2. ●●. and the Devil replied again, Doth job fear God for nought? The Devil he denied not the works of job, but he argued up- In every work therefore let God be the cause, and end of the same, if thou have no purpose to work in vain. CHAP. 30. Death is to be had in continunual remembrance. Whatsoever thou takest in hand remember the end, and thou shalt never do amiss, saith a wise man a Eccl. 7. 36 The remembrance of death, it availeth much to make us to contemn this world. He will easily▪ despise all, which hath in mind that he shall die. Unto Adam and his wife did the Lord God make coats of skins and clothed them b Gen. 3. 2● that thereby they might have in remembrance the sentence of death whereinto they were fallen through sin. Seeing thou with all mortal creatures art condemned to die the death, and art still going the right way unto the grave, thou oughtest to give thyself unto continual mortifying of thyself. It is a sovereign medicine for to refrain thy sensual and wicked appetites, to have death in remembrance, whereby the body shallbe turned into dust and ashes, and eaten up of worms. The cogitation of death it throweth water as it were into the furnace of our burning desires to quench them. Death is the clock, by which we set our life in order, and the memory thereof doth choke up much of that love that we do bear unto the world. As Daniel, by strawing of ashes in the flore, discovered by the print of the feet the deceit of the false Priests of Babylon c Bel. & dra. vers. 14. so do thou cast in thy memory the ashes, whereinto thou shalt one day be converted, and thou shalt perceive the deceipts of the world, the subtlety of the Devil, and the secret temptations whereby the wicked spirits do impugn thy soul. O that these things were in thy mind, how purely should the life believe the things which daily thou seest to happen before thy face. Think that every moment thou hearest that terrible trumpet resounding in thine ears, Arise ye dead and come unto judgement. The memory of death in a good man it cleanseth and purifieth all that passeth through it, as a strainer cleanseth all that liquor that is powered into it. Drive not from thy mind the remembrance of death, for it will detain thee greatly from revenging injuries, and from following the vanities of this world, which as yet abide in thy mind: and study to get the Christian virtues, which highly do please God, and are profitable to man. CHAP. 31. The hour of death is uncertain. WAtch for ye know neither the day, nor the hour, when the son of man will come, saith our Saviour a Mat. 25. ●3. Seeing death is so certain, and the time thereof so uncertain, we are continually to watch, and to think that every day shall be the last. Many do build houses, yet wot they not whether they shall inhabit them, or no▪ Many do make provision against the year to come, which it may be they shall never see. They give themselves to this life, which is uncertain; and overpass the ca●e of death, which is most certain. Seeing then with such an earnest study thou providest for uncertain things, why providest thou not against death, which is of all most certain? It is not good to leave the certain for the uncertain. Man knoweth no● his time, sayeth the preacher b Eccl. 9 2● but as the fishes which are taken in an evil net, and as the birds that are caught in the snare, so are the children of men snared in the evil time, when it falleth upon them suddenly. Why tarriest thou longer upon present things? If a King of special favour should give thee one of the cities of his stingdome, and should assign thee a certain hour to confirm his grant, wouldst thou not with all study and diligence endeavour that that hour should not be overslipped? But now a far more excellent and glorious city than any is in this world, even the celestial jerusalem is promised unto thee by the unspeakable magnificence of the King of Kings. The time of this life is given thee to attain therein this blessed city. Leese not thy time therefore, omit not a good opportunity, lest thou lose that happiness which thou so longest for. The night cometh when no man can work. c johu. 9 4. No man hath an hour sure of his life. Therefore the time being so short, and the promises so ample, what a wonder is it that many can so idly pass the time away in vanities and pastimes, as though they had yet an hundred years more assured them to live, and looked for none other world after this life? If for the getting of some temporal good thing, thou art willing to break thy sleep, to refrain from meat, to absent thyself from many meetings of pleasure, and that only to finish which is in thine hands, lest the occasion do slip, and thou wottest not when to have the like again: why dost thou not take the like occasion now given thee of God for the attaining of that life which shall endure for ever? Those five foolish virgins, that suffered the time prae●ent unprofitably to passe-away, and presumed of the time to come, were deceived of their vain expectation d Mat. 25. 10. . desire not a long, but a good life; nor many, but good years. Endeavour rather to live well than long; and seek not only to have a goodwill, but add thereunto good works Many contenting themselves with a good intentes have descended into the torments of hell. Uncertain is the hour of death, which is a thing that should stir us up unto more watchfulness in our calling It were extreme foolishness for thee to live in that state in which thou wouldst not that death should find thee. And see●ing this may fall out every hour, even in reason it standeth thee upon to live well, for little do you know the hour when death will summon you to answer for your life before the judgement seat of God. CHAP. 32. The hour of death is vnknow en because we should continually prepare ourselves to die. MAN that is borne of a woman is but of short continuance, and full of trouble Are not his dates determined? The number of his months are with thee( O Lord): thou hast appointed his bounds which he cannot overpass, saith job a job. 14 1. 5 . The hour of death is uncertain. neither know you what hour your master will call you unto account b Mat. 25 16 . Because the hour of death is uncertain we should presume that our life may soon be ended, and that the last hour is still at hand. And herein, as, in all other things the Lord God hath dealt most mercifully with us, in keeping from our knowledge the hour of death, to the end we should live with more purity of heart and soul. As we are sound at the hour of death, so shall we be judged; and for somuch as every moment we may die, let us live in all innocency, that when we are to give up our account we may be found good servants. The more zealous should you be in doing well, the more uncertain you are when you shall forsake this world, whereunto continually you ought to be prepared. If many now offend God having the hour of death hidden from their eyes, what wicked ●●reches would they prove, if they knew of a certain that their days were many. The uncertainty of the hour of death, it bridleth many from committing sin. who if they knew that they should live many years, would wrap and defile themselves with most loathsome wickedness. Again, though the uncertainty of death reclaim not all men from their sins: yet maketh it many not to continue still, and persevere in ungodliness. If a man might know assuredly the hour of his death, yet is it plain that he could not know it, but under one of these two conditions, to wit, either that he should die suddenly, or else have some certain time after appointed and prefixed him to die in. Now if he knew that his death were sudden, and so defer his repentance until then, it were a dangerous thing. For hardly can he truly repent, which repenteth suddenly. Again, if he knew his time of life to be long, than it may be thought he would take more liberty to sin, putting-off the reformation of his wicked life unto the last day. Both which are very dangerous and inconvenient for the salvation of man. Therefore to deliver thee from both these dangers, the all wise God hath so ordained that the hour of death should be always kept from thy knowledge, that suspecting death always to be nigh at hand, thou wouldst always live in the fear of God; and be thankful to his Majesty for this so singular benefit of concealing the hour of death, whereby as with a spurt he pricketh thee on to follow & practise the works of godliness, Besides, God would not have thee to know the hour of death, because thou shouldest learn to live for the benefit of others, and not to thyself, For a public benefit is always to be preferred afore a private. Didst thou know that quickly thou shouldest die many good works thou wouldst leave undone, which might be profitable to the commonweal; and thy study would be of thine own salvation, neglecting, without the more grace of God, the profit of thy neighbour. And what more? If many did know being sick that their sickness were not unto death, surely neither would they heartily turn unto the Lord by repentance, nor do those works which Christians are to do. But now many lying grievously in pain upon their bed, they turn unto the Lord God knowing themselves near unto death, which questionless they would not do, if they knew they should live still, and not die. Last of all, even for the preservation of Christian peace and concord among men, God would not have us aforehand to know the time of our departure out of this world. For did we know that yet many years we should continue hear, there would follow, or be nourished still in us, hatred, desire of revenge, and such like sins; again, did we know that very speedily we should die, we should be evermore sad, and full of melancholy passions, and so be uncomfortable to ourselves, and to all such as are about us. All which do violate the common peace, and fellowship of man. Seeing therefore by this uncertainty of our life, God hath provided so well for the benefit both of ourselves, and of others, there is great cause why for the same, we should thank him, love him, worship & adore him, & that only & evermore. CHAP. 33. The remembrance of death, is a goodly medicine against the fear of death. THough a man live many years, and in them all he rejoice, yet he shall remember the days of darkness, saith the Preacher a Eccl. 〈◊〉. 8 . Death would be vanquished as he doth approach, if it were well thought upon afore: neither is there any thing that from death better may defend thee, than after God the continual memory of the same. A wise man's life is the meditation of death, and unworthy is he all comfort at the hour of death, which hath been forgetful of death in the days of his life. Death, though it seem contrary to life, yet hath God appointed the same to be a mean whereby to attain unto life. And Christ hath made death so sweet for us, that laying aside the name of death, it is become the iustrument of life, ina●● much as thereby we attain unto the true life in heaven, in such wise as that which before his glorious resurrection was very death, is now life, life, I say to the good, but a gate of eternal death unto the wicked. Death it is the end when the valieant soldiers receive their pay, and the cowards are dismissed with shame, According to the diverse lives of men a diverse reward is given to men by death. If thou forget death, then will death forget thee. It is the chiefest point of Philosophy to be still occupied in the meditation of death. The Ninivites hearing the sentence of death pronounced against them by jonas the prophet, strait did humble themselves before the Lord with hearty repentance b jon. 3. 4. 5. . Seeing therefore the consideration of death did so change the minds of those sinners, thou mayest percease the great profit that cometh to man by the same. If thou think of death as thou shouldest, tentatation cannot overcome thee. Beware thou love not life so immoderately, that in the mean while thou put death out of thy mind: For then look especially for to die, when thou desirest chiefly for to live. The remembrance of death maketh a man not to wax proud in prosperity. It is good to be ready to die before death come, and to expect with patience the time that ensueth after death. When thou seest other men to die before thy face, think thyself also to hasten toward the grave, though thou mayest seem to have sure footing on the earth. When two ships meet upon the sea together, they that be in the one ship think the other do sail exceeding fast, and that themselves do go but fa●re and easily, or rather stand still, although in truth one ship saileth so fast as the other. Even in like sort many that see other men daily to die before their face, do think themselves notwithstanding to be immortal, and that they do abide stock still, while others do go on apace towards death. If death do come upon a sudden and do carry any man away with him, never say that he betrayeth any man, since long afore he hath proclaimed himself to be an open enemy of us all. And it is an evident argument that he meaneth not to be at truce with men, when every day he killeth one or other. It is thy part therefore to prepare thyself, and every moment to look for death, and to live in the fear of God. They which go through the fields that be ●cuered with snow, they know not their way, and while they think to enter into their lodging, they fall into some dangerous pit or place: Even so the men which enjoy all manner of prosperity( which as snow taketh away a great part of the sight of men) while they think how still they shall live, they rush headlong upon death, and come unto destruction. No marvel then that of rich they become poor; and from pleasure and pron●otion they come unto anguish and plain, For good reason is it, 〈◊〉 at his death he should forget himself, which in his life would not remember God. And then can he hardly think of his salvation being occupied with the deceitful light of the world, unless he lay aside first all hurtful sticking about visible things. So ought a man to behold death, despising all the vanity, glory, and worship of the world. CHAP. 34. Pride is horrible in the sight of God. ALL that is in the world,( as the lust of the flesh, the lust of the eyes, and the pride of lift) is not of the Father, but of the world, sayeth S. john a 1. joh. 2. ●6, By these three troops of enemies doth the world oppugn thee. But of these the mightiest of all is pride; which is the original of all sin b Eccl. 10. 14. If thou purpose to approach near unto God, fly from pride, because God resisteth the proud, and giveth grace to the humble c jam. 4. 6. . The waters of God's grace they do● runneaway from the high mountains of the vain and high minded people, and goeth into the valleys of them that be humble and meek hearted Consider who thou art, and thou shalt see how little cause thou hast to be proud Thou shalt fi●de that in thy conception there was sin; in thy birth, misery; in thy life, troubles; and in thy death, anguish and vexation. To bring down thine high stomach withal, Almighty God hath ordained that thou shouldest be vexed here in this life with the most vile and simple creatures, as gnats, frogs, and such like vermin as he plagued the proud Egyptians withal d Exo. ●. 5. 6. etc. . Boast not arrogantly of thine own virtues, neither lay open the faults of other men, but humbly consider thine own defects, and thy neighbour's virtues and confess thyself to be a sinner, and thy neighbour to be an holy man. Do not thou imitate the poude Pharisie that made mention of his own good works, and of the Publicans wickedness e Luk. ●●. 11. 12. . Be not arrogant, lest thou fall into the rigorous judgement of the almighty God. Be not proud, man, for thou art worthy all shame and confusion. Thy casting down shallbe in the midst of thee, saith Micheas f mich. 6, 14. . Thou art a vile worm of the earth, and a de●ne full of filth and abomination. Remember that thou art but dust g Gen. 3. 19 , and shalt return again into ashes. Moses he sprinkled ashes toward the heaven, and there came a scab breaking out into blisters upon man, and upon beast h Exo. 9 10. If thou being but ashes i Eccl. 10. 9 , dost lift up and exa●t thyself by pride, thou shalt be punished as the Egyptians were, and as was Nabuchadnezzar k Dan. 4. 27 28. etc. . There is no sinner that so resembleth Satan, as the proud man. To remove this sin of pride, God he descended upon the earth in great humility l phil▪ 2. 5. 6. etc. . Pride is the original of all sin m Eccl. 10. 14. Other sinners be separated from God either by some commodity or pleasure: but the cursed proud man is so past all shame, that voluntarily he renounceth even God himself. Other sins are known to proceed from certain inordinate desires: but the proud man in all that he doth maketh show of pride. He showeth his pride in his pompous tables, in his costly bedding, and in many other things. It is a continual ague, that continueth still, and followeth a man often, yea even to the grave, and after he is dead. Whereof are witnesses the stately monuments and tombs, which they cause to be set up, and erected for them, after they be laid full low in the grave. For the avoiding of this pride, God he suffereth man to fall into other sins. An argument that of all it is the greatest. Every proud man is an abomination to the Lord, For he hath stretched out his hand against God, and made himself strong against the Almighty, saith job n job. 15. 25 . Only by pride doth man make contention, saith Solomon o prou. 13 10. . With other sinner's man may have some society, but the proud man will admit no peer. When Saul was little in his own fight, he was made the head of the tribes of Israel p 1. Sam. 15. 17. 23. : but after he became proud, he lost his kingdom. Pride it is the root of all vice, and the destruction of all virtue. The trees that be planted upon high places, do soon lose their leaves through the vehemency of the winds. Study therefore to be little, and make account of humility, for therein shalt thou find most safety. CHAP. 35. God giveth grace to the humble. HE that humbleth himself shallbe exalted, saith the Lord a Luk. 14. 11. . As much as pride is hateful, Luke. 18. 14. so much is humility acceptable in God's sight. This humility is so liked of jesus Christ, that therein he would be borne, and therewith, as with a most dear friend, he spent the time all the the days of his life. Enter in at the strait gate: for it is the wide gate and broad way that leadeth unto destruction, and many there be which go in thereat. Because the gate is strait & the way narrow, that leadeth unto life, saith the Lord b Mat. 7. 13. 14. . He that will go in at a low door, had need stou●e and bow down himself. if thou dost not ●umble thyself, thou shalt never enter into heaven. Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven c mat. 18. 3. . Learn of me, that am meek and lowly in heart, saith our saviour d mat. 11. 〈◊〉. . Many there be which know themselves to be weak, and offenders, yet will they not be taken to be such: but be thou humble in will, and be content to be as slenderly accounted of by other men, as thou knowest thyself to be worthy of the same: and this is to be humble in very deed. jesus Christ our blessed redeemer, did manifest his glorious transfiguration but only unto three o● his Disciples e mat. 17. 1. 2. etc. ▪ but the shame of his reproachful death he made open to all the world, dying upon a cross publicly in the great city of jerusalem, and that in the time of the solemn ●east of Easter. ●ut the guise of man is not so, which desireth that his virtues and fame, but not his imperfections, and shame should be known of any. O●ten did our Saviour preach of humility, because he would have that lesso● to be well remembered. And greatly was he touched with compassion toward the humble. After the Centurion had said f mat. 8. 8, 10. , I am not worthy that thou shouldest come under my roof, he was preferred afore all Israel. S. Paul that said, g ●. Cor. 15. 9 10. He was not meet to be called an Apostle, was the chief preacher of all the Apostles, and laboured more abundantly than the● all. S. Peter that fell down at jesus knees saying, Lord go from me for I am a sinful man( h,) was straightway made a fisher of men. S john Baptist, that humble man that said, he was not worthy to bear the sh●●s of our Saviour Christ i mat. ●. ●1 13. was not withstanding the chosen friend of the bridegroom, and baptized Christ. God always from the beginning hath chosen for himself the least and the simplest things in show. Of the first two brethren that were borne in the world, Kaine and Habel, he choase Habel that was the younger k Gen. 41. 4 Of the sons of Abraham, Ishmael, and Isaak, he choase Isaak that was the younger l Gen. 17. 19 20. 21. Of the sons of Isaak, Esau and jaakob, he choase jaakob, which was the younger m Gen. 25. 23. Mal. 1. 2, 3. Rom. 9 12. 13. . Of the 12. sons of jaakob, he choase joseph one of the youngest, and made him ruler over the land of Egypt n Gen. 3●. 7. . Of the sons of Ishai he choase the least and youngest, David that kept his father's sheep o ● Sam. 16 ●1. 13. . He made Saul King of Israel being of the least tribe, & the meanest famil●e of all the jews p 1, Sam. 9 ●6. . Again, when Christ himself came into the world, to show that he ●●ned humility, he choase, not the great and mighty men to be his disciples, but poor men that used the trade of fishing q Mat. 4. 18 19 etc. Amongst all his unreasonable creatures, he hath planted in the very meanest, and in the least in a manner of them all, as the Pismire r p●ou. 6. 6, etc. , the co●ies the grasshoppers, the spiders s p●ou. 30. 26. etc. , such a wisdom at the wisest men in the world cannot but wonder at the same. In the creation of the world, hath not God of materia prima, as the Philosophers do term it, the vilest matter made all things, yea of nothing. as the Scripture teacheth t Gen. ●, ●. ? Furthermore, the son of God Christ made himself of no reputation, and took on him the form of a servant, and was made like unto man, and was found in shape as a man, He humbled himself and became obedient unto the death, even the death of the cross u phillip 2. ●. ● . To commend humility unto man, Suffer little children, and forbid them not to come unto me▪ for of such is the kingdom of heaven, saith Christ x Mat. 19 1 . At an other time to make pride odious unto us, he broke out into these words against Capernaum y Mat. 11. 23 , And thou Capernaum▪ which are lifted up unto heaven, shalt be brought down to hell. The glory of a proud man shall soon turn into confusion, and as pride is hateful to God, & men, so contrariwise humility purchaseth favour. As ashes do keep and preserve the fire: so doth humility preserve the grace of the holy Ghost. Abraham said unto God, I have begun 〈◊〉 speak unto my Lord, being but dust and ashes z Goe 1●. 27 . The deeper the well is, the sweeter is the water thereof; and the more lowly thou art, the more lovely art thou in the sight of God. Seek not ambitiously after promotion, and dignity in the world, for all these things full speedily shall come unto an end. If thou knewest to what a miserable end the proud shall come, thou couldst not choose, I think, but contemn pride. When corn is cut in the field, all lieth alike on the ground together, and no man can discern which were the highest ears, although that in the growing, one ear did much overgrowe another: so likewise in the field of this world, although that some be higher than others, and that a few do exceed the residue in learning, honour, wealth, and dignities of the world; yet when death cometh with his hook, and cutteth us all down, and bereaveth us of our lives, then shall we be all equal and no difference made between one, and another of us. If thou openest the graves, thou canst not tell which was the rich man, and which was the poor, which was the King, and which was the subject; which was the noble, and which was an abject in the world. So than if all men of power and honour in the world, shall be brought to one and the same misery with the poor men, and of no reputation; ●urely it is vanity to desire to mount aloft in this present world. ●hinke therefore humbly of thyself, so shalt thou find grace with God; covet to be low and little, so God will promote and exalt thee. CHAP. 36. The covetous man is good for none, no not to himself. NO covetous person, which is an ●●olater, hath any inheritance in the kingdom of Christ, and of God, saith S. Paul a Eph. 5, 5. . Under covetousness are comprised another troop of enemies which do set upon man for his destruction. Easily in this battle mayest thou overcome, if thou wouldst bear in mind wherefore thou camest into the world, and that all the riches of the same are to be accounted but as dung b Phil. 3. 8. , & must be left by death c job. 1. 21. . There is no man more barbarous and cruel than the covetous man. The covetous man is void of love▪ he knoweth neither mother, no● brother, neither his own, nor strangers. Ecclesiasticus doth say d Eccl. 14. 5. , He that is wicked to himself, to whom will he be good? What good can a man look for at a covetous man's hand, seeing he is cruel against himself? He doth no good, but when he dieth. He that is covetous and sparing of his goods, is of his honour and credit over lavish and prodigal. It is a wonderful thing that man, created for to love God, should so be addicted to the inordinate love of the vile things of this life. There is nothing worse than a covetous man, saith Ecclesiasticus e Eccl. 10. 9 . Other sinners though they hurt themselves, yet they do good to other men in some sort: but the covetous man hurteth all men as well privately, as publicly, for while he hideth the good things of the earth, he causeth a grievous and miserable dearth to arise in the land. A covetous man, is a poor man, yea so poor as none is poorer. He is the cause of his own misery. There can be no greater poverty, than to have nothing. A covetous man lacketh as well that which he possesseth, as that which he hath not. The things which he hath, he useth not, yea he maketh himself. a slave unto them. The least thing that is, sufficeth a poor man: but nothing can satisfy the greedy mind of a covetous churl. Other sinners though they have no portion of joy in the other world yet they enjoy the present state: but the covetous man hath no joy in neither, and therefore the most miserable. He that putteth his confidence in riches, is a fool. The covetous man is never without some excuse when he should give to him that needeth. It is greater honour, than to win a kingdom, to conquer a man's inordinate desires. The Devil being asked of God, from whence he came, answered, from compassing the earth to and fro, and from walking in it f job. 1. 7. So do the covetous men, they compass the earth about, as the Devil did, and doth g 1. Pet. 5. 8. but toward heaven they never look. The covetous rich man is a pray for his Prince; a mark for thieves to shoot at; and a cause of quarrel among his kinsfolk and friends. The covetous man is unworthy to have a place either with the Angels above in heaven, or with men below in earth; and ●herefore he would be buried with ●udas the traitor, that for the love of m●nie●old his master even the Saviour of the world h mat. 27, 3. 4 etc. The covetous man before he wi●neth any thing, is first won▪ hi●selfe; and before he taketh aught, is taken himself, ●ee burneth here in this world with the fire of inordinate desire; and afterward shall burn in the fire of hell. Dives being in hell, desired that with the t●p of Lazarus finger his thirst might be quenched i Luk. 16 34. . Would so little water, thinkest thou, assuage the heat of the fire of hell? No doubtless. For if that had beenne granted, he would have desired more still without ceasing. Such as the state of this man was in hell, such is the state of all covetous persons in this world they desire a drop of riches, when all the waters and seas of worldly substance will not quench their thirst. Every thing that is heavy, doth naturally incline towards his ●entre. But nothing doth so pe●se down the heart of man as covetousness. They sank down to the bottom, as a stone, saith the Scripture of Pharaoh, and all his host k Exo. 15. 5 . Covetousness of all other sins reviveth and waxeth young again when a man is old. If thou dost lie upon the earth with thy breast, and drink of the running waters of these worldly riches, thou shalt be discharged from the service of God, as Gedeon discharged the like men that went out to fight against the Medianites l jud. 7▪ 7. . Was not Achan stoned m josh. 7 25. ; Gehazi plagued with a leprosy n 2 K. 5. 27 ; judas hanged o Mat. 27. 5. ; Ananias and Sapphira punished with sudden death p Act▪ 5 510 ; and all for covetousness? Beware therefore of it. He that overcometh this vice of avarice is a stronger man, than he that vanquished his bodily enemy. If thou heapest up riches together, thou makest a heap of wood, wherewith thou shalt be burned in hell, as the Phoenix is in this world. As the Physician forbiddeth a sick man that which he knoweth to be hurtful for him, to the end he may recover his health: so God, as a good physician, forbiddeth man covetousness▪ as hurtful to the soul: whom if he hearken not unto, he is like Adam, who not obeying God, which did prohibit him to eat of the tree in the midst of the garden q Gen 13. 3. , fell into infinite troubles, and afflictions r Goe 3. 16 17. etc. . Obey therefore the commandment of God, whose will it is that thou shouldest fly from covetousness, if thou wouldst have any part in the kingdom of heaven. CHAP. 37. God he blesseth the liberal man. Give, and it shallbe given you, saith the Lord a Luk. 6. 38 . Christ compareth riches unto thorns b Luk. 8. 14. , which laid upon a man's bare hand they will not hurt him, but if he close his hand together, they will draw blood; and the faster the hand is shoot, so much the more is the harm that he shall take thereby, Riches do not hurt the open, but the hand that is shut. Blessed is that man of whom it may be said, as it was of that good woman c pro. ●1. 3● She stretcheth out her hand to the poor, and putteth forth her hand to the needy. If thou give to a poor man thou shalt receive good money for Copder. If thou impartest of thine abundance thou shalt increase in virtue like unto the tree whose superfluous bows be cropped of. He shall never want any thing, that for Christ his sake giveth his goods liberally, no more than meal and oil was wanting in the widows house, though she were very poor, which ministered sustenance to the Prophet Heliah d 1. k. 17. 1● . Many do say, if I saw such a poor man as Helyah was I would do him good: but they are deceived, for in not giving to the Lord of Heliah, how would they▪ give to Heliah himself? He that giveth to the poor, giveth to Christ. Inasmuch at ye have done it unto one of the least of these my brethren, ye have done it unto me, saith Christ himself e Mat. 25. 40 . Therefore if you help not the Lord of Heliah, how should you relieve Heliah himself? Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the time of trouble f psal. 41. 1. . In the day of judgement thou shalt be examined touching the works of mercy. Many do spend their goods and their wealth upon their houses, upon tapestry, & horses, thinking there by to get a name and fame among men; When more commendation they should purchase if they bestowed their wealth upon the poor, that can give them good words, than upon any other creatures which have no reason at all. Neither the beds, nor the walls of thine house have any ●ong at all, to praise thee as the poor have, that will blaze abroad thy goodness. Be thou liberal, and so both God will like, and man will love thee. The liberal man hath many friends, though many of them be very ungratful. Never can he want friends which is liberal toward other men: and never can he have any friends which is a covetous man. The poor do him curse, and his kindred do wish him dead. If the covetous man do fall through some vice which he hath, every one doth blow abroad his defamation. but if the liberal man do sin, all do excuse, and purge him the best they can. Many benefits doth he receive, which knoweth well how to give; and he may take himself for an happy man on the earth. Better is it to give, than to take; as better is it to love▪ than to he loved. For to love is an action of the mind: but to be loved is not so, & many sometime are loved which deserve it not. God for his part he giveth unto all but receiveth of none: the more therefore a man giveth, the more he resembleth God, his maker. The Sun excelleth the other planets▪ because it ministereth light unto the stars. The more vile and odious that a covetous man is; the more noble and renowned is the liberal man. Riches to wise men, are as fetters; to fools, as papers of infamy. Though prodigality be a vice, yet covetousness is worse, because a prodigal man doth good to many, but the covetous person doth profit none. CHAP. 38. Unlawful lust is loathsome in God his sight. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? If any man destroy the Temple of God, him shall God destroy ●saith the Apostle a 1 Cor 3. 16. 17 . Now cometh the third band of enemies to be spoken of, comprised in the lust of the flesh, Other vices do defile but on part of man only, namely the soul: but this vice polluteth the whole man, Look not to escape the terrible judgement of God, if thou handle the Temple of the holy spirit dishonestly. For unlawful lust the Lord destroyed the old world with water b ● Gen. 6 2. 3 , Sodom & Gomorrah with the five cities next adjoining c Gen. 19 5 , Hamor and the Sichimites d Ge.▪ 34. 2● 26. , Onan e Goe 38. ●. 10 jud. ●0. 4●. , and the whole tribe of Benjamin in a manner with the sword. For this vice was Amon murdered f Sam. ●. 5. 2 ▪ Solomon bereaved of the Spirit of God g 1 K. 11 4 5 etc. , Samson blinded h In● 16. 11 , David many ways afflicted i 1 Sa, 12. ●0 〈◊〉 etc. ▪ the two Elders that accused Susanna unrustly stoned k Sus. ve 62 , three and twenty thousand in one day put unto the sword l 1 C●r. 10. 8. ; and most grievous plagues for this vice hath the Lord sent among his people Fly from this infection, and God his spirit will comfort thee: have death in mind, and lust will soon be quenched. Avoid idleness, and repel the tentation of the flesh from thee. Remember the fire of hell, where fleshly men shall burn for ever, and the lust of the flesh will not so inflame thee. It seemeth to thee hard to resist temptations, but much harder will it be to suffer the pains of hell. He that is not delivered from the first, shall not escape the second fire. One heat evercommeth another. The remembrance of the infernal fire will extinguish the flame of the internal fi●e. If thou art held with the love of God, all other vanities will vanish from thine heart. He is the servant of Satan, which serveth the lust, and wicked affections of the mind. Of this sin did the Apostle speak when he said m Gal. 5. 21 , They that do such things shalt not inherit the kingdom God. The sin of the flesh, is a fire of hell; and the maintainer thereof is riotousness, and gluttony. The flame thereof, is filthiness; the ashes, uncleanness; the smoke, infamy; the end, vexation of the mind, destruction of the body, shipwreck of a good conscience, and an horrible contempt of the holy commandments of God. Many of them be utterly cast away through the wrath of GOD, which give themselves to this vice. If thou wouldst overcome, thou must fly from this sin, according to the commandment of the Apostle from God himself n 1. Cor. 6. 18. . This victory is gotten by flying, and not by violence. Dainty fare provoketh lust, but a sober diet, with godly exercise keepeth chaste. A wonder it is that ever thou canst avoid this persecution of the flesh, faring deliciously, and living in idleness. The water of tears quencheth the flame of concupiscence: and unless thou avoid occasions hereunto, it is almost impossible but at one time or other thou wilt yield unto his sin. Few there be but either in youth, or in age do humble themselves before this idol, and give themselves to the flesh. Many there be which commend the unspotted life, but few retain the chastity of the body, much less of the mind: they would seem honest, and praise honesty, but yet they avoid not, as they ought, the occasions which cause them either to be, or to be thought dishonest. Their meaning is good, but their knowledge is but small, and not sufficient. Happy is that soul which in a pure body serveth her spouse jesus Christ: and happy is that man which prepareth in his heart an habitation for the holy spirit. Remember still the death, the corruption, and the filthiness whereinto our bodies shall be resolved, and doing so much wilt thou be moved to serve God in all holiness of conversasion, whereby thou shalt enjoy him blessedly in the heavens, being delivered from the fire of hell, where they continue boiling in torments which like beasts in this world did give themselves to all inordinate desires of the flesh. CHAP. 39 The chaste Christian God delighteth in. Wisdom cannot enter into a wicked heart, nor dwell in the body that is subject unto sin, saith the wise man a Wis. 1. 4. . Gather thy senses together, and refreine thine appetites. Death is come up into our windows, and is entered into our palaces, sayeth jeremy b jer. 9 21. . Unless thou settest a watch over thy senses, thy soul is in danger to die of an evil death. Because Ishbosheth looked not well unto his doors, he lost his life even in his own house lying upon his bed c 2. Sam. 4. 6. 7. . Consider in thy mind what mischief came into the world through Eva's casting her eye upon the forbidden fruit d Gen. 3. 6. . It is not lawful for thee inordinately to behold that, which is not lawful for thee in heart to desire. Had not David cast an unchaste eye upon ●athsheba e 2. Sam. 11. 2. 3. , he had neither lost so many good things, neither fallen into so many evils f 2. Sam. 12. 10. 11. etc. , as he did. Look warily unto thy senses: the want hereof brought destruction unto Olofernes g jud. 12. 11. 12. . No vice so troubleth th'understanding, judith. 13. 8. nor overthroweth the reason of man, as doth the sin of the flesh. God, who is all simple and pure, He feedeth among the lilies, as the Spouse doth say h Sal. S. 2. 16. , signifying thereby how he is delighted altogether in cleanness, Sal. S. 62. 2. and chastity. The purity of the creature▪ is most grateful before God, and therein doth he most gladly rest himself. It is written i Revel. 21. 27. , that, There shall not enter into it( the heavenly city) any unclean thing. The principal beauty of the soul is principally ascribed unto chastity, through bringing the flesh in subjection to the spirit. The memory of the chaste persons is afore God immortal, and renowned of men. Chastity is compared unto the rose, not only for the beauty and sweetness thereof, but also for that it springeth, increaseth, and continueth as the rose doth among thorns. For chastity never groweth nor continueth but where there is sharpness and austerity of life, and mortification of the flesh: it is always in danger where pleasure is. Chastity cannot live where no fasting is used, nor temperance appeareth. And a wonder it were that such as are not sober should be chaste. If thou wilt continue chaste, be still doing of some good work or other; fly the company of dissolute persons; and prepare a place in a pure body for the holy Ghost. The Dove which Noah sent out of the Ark, could have no footing at all but upon carrion, which she liked not, and therefore returned unto the Ark again k Goe 8. 8. 9 , The holy Ghost, which sometime was resembled to a Dove, l Ma●▪ 3. 16. it cannot abide in bodies that be unclean, but in the pure and holy. Fly the vices of the flesh, as thou wouldst the plague or pestilence, that thy soul may remain pure, and so be fit, as a chaste spouse, to welcome the bridegroom Christ. CHAP. 40. Unspeakable is the happiness, which the men of this world shall forego. THey contemned that pleasant land, said the Prophet, of worldly men a Psal. 106, 24. . It is a wonderful thing that with all diligence and study we seek not for glory which of all things exceedingly is to be desired. There is nothing which naturally we so desire nor sooner may lose, nor for which men will spend so much, as for the glory of this world, whereby many are deprived in this life of spiritual consolation, and in the other world of eternal life. Many good things do they want, and great joys do they go without, which give themselves to serve the world. And because they set their minds upon corruptible things, they are deprived of that heavenly society of jesus Christ, and the divine contemplation of spiritual things. It is much to be lamented that men can find sweetness in the unsavoury and sour things of this world, and yet have no taste at all of the matters of God, the pleasure whereof is sovereign. The taste of the divine love is so delicate, that worldly pleasures give no relish at all, where that hath a place. Happy is that man which is only refreshed with the love of God, and ravished with the pleasures of holy virtues. Fly from henceforth from the vanity of this world, for the more thou estrangest thyself from the same, the greater comfort shalt thou perceive in thy soul; and the less dealing thou hast in the world, the more favour shalt thou have with God. Why therefore dost thou not approach near unto the Lord? why lingerest thou? It is a lamentable thing that the love of such vile trash, should keep thee back. Shall the shadow of good things in this world so prevail with thee, that thou wilt forego those all sweet, and delectable joys in the life to come? For whatsoever in this world thou lovest, it is nothing in comparíson of the treasure of delights in the kingdom of heaven. Give thyself wholly therefore to love God, and the unvisible good things: buy for small, great; for transitory, eternal; for vile, precious; for base, glorious▪ for miserable, comfortable; for sour, sweet; and to speak in a word, for nothing all things. Let not the appearance of these corruptible things deceive thee, neither suffer the vanity and pleasure of this present life, to darken thy knowledge & understanding of heavenvly matters. If thou contemn the vanity of this world, thou shalt enjoy the love of God. Consider how little it is that God would have thee to do, & how much he promiseth. Renounce therefore the vile things of this world, that thou mayest attain that precious pearl of inestimable price. Seeing in comparison of the life to come which is perpetual, this present life is but a moment as it were, delight not in this short and corruptible, to the end thou mayest have joy in the everlasting life. A fool were he that having many fair Lordships, and palaces of his own, would yet for all that continue in a stable▪ even such a base thing is this miserable world in respect of the glorious and celestial city jerusalem which is above. Seeing therefore God himself of his most holy love doth invite thee, and open the gates of paradise against thou come, be not so carried away with the love of the shadow of good things, that for them thou canst be content to go without those true, and most sweet goods of the other life, for the enjoying whereof thou wert created. Live so in this world as in the way, as in the world to come thou mayest reign for ever as in thy proper country. The end of the second Book. THE third Book declaring how the vanity of this world being renounced, we should give ourselves to the service of jesus Christ. CHAP. 1. The whole world cannot satisfy the desire of mortal man. THE Lions do lack, and suffer hunger, psal. 34. 11. but they, which seek the Lord, shall want nothing that is good saith the Psalmist. He that hath God, hath all that good is, but he that hath him not is very poor. Without God all pleasure, is pain; all joy, is sorrow; all abundance, is penury, and scarcity. God alone, the creator of our soul● doth satisfy the desire, they are a● vain that seek consolation in th● things of this world. There is nothing in this life which is not full of bitterness, nothing so precious, so good, and delectable, besides God himself, that it can either deliver from all evil, or bring unto felicity. The Lord is my shepherd, I shall not want, saith the prophet b psal. 23. 1 . The Princes of the world themselves, the more mighty they seem, the more they do need now and then for th●● maintenance of their honour, and his estate. Only the servant of God can say, I shall not want. He whom God ruleth, liveth: quiet and mer●ie life. The beasts of the world are fed with dry herbs among thorns and briars, the waters thereof are poisoned, and the herbs have a secret poison in them. The devil to our first parents reached out pleasant meat, and they had no sooner tasted of the same, but they were poisoned c ●●n. 3. 7. . The child of ●his world eateth the herb of pleasure, but the eating thereof is unto his destruction: he is alured wiith the ●aite of honour, and riches, and ●raight-way is taken in the snare ●e he be aware. It is written by the Psalmist d psal. 7●. 26. psal. 142. 5. : God the strength of mine heart, and my ●rtion for ever. He is happy whom ●od feedeth, and putteth no trust in ●an. Happy is he which seeketh ●OD with his whole heart, and from ●m seeketh consolation. Taste thou never so much of the ●ters of these worldly honours, and unities, yet thy thirst shall never be ●enched, but thou shalt still be like ●e that hath a dropsy, who the more ●e drinketh, the more he thirst●●. The eyes of all wait upon thee, & thou ●est them meat in due season e psal. 145. 15. . The prodigal child had no soo●● separated himself from God, but ●ight he confessed that he was ●●d well near for hunger f Luk. 15. 14 . Vice 〈◊〉 wickedness do always bring af●tion to the will; whereas virtue on 〈◊〉 other side, bringeth joy, and conation. Eat thou not the bread of him that hath an evil eye, neither desire his dainty meats. For as though he thought it in his heart so will he say unto thee, Eat and drink, but his heart is not with thee, saith the wise man g prou. 23. 6. . He that sayeth that in vice there i● nourishment, 7. and satiety, beleeu● him not; for thou shalt find it clea● contrary. The necromancers and enchanters will make a show to thine eyes of pleasant gardens, and fruitful trees, but if thou once gather, and taste of them, thou shalt perceive them to b● nothing such, as they seem to be: 〈◊〉 the world it laboureth to persuade wolly men that the things it propounde● are such as they seem to the view● but in very deed they are nothing so. Our soul is no Chameleon th● it should live only with wind. T●● world it openeth his desire, it reacheth out and vnfouldeth his will, 〈◊〉 laboureth to nourish such as love 〈◊〉 world with the mere wind of vanity. Ephraim is fed with the wind, sai● Hosea h Hor. 12. 1. . Vain we term that whic● filleth not the place where it is. The things of this world they fill not, but only puff up our soul, & make it for to swell. wouldst thou not take him for a very fool, that being an hungered should open his mouth, and only take in the air to appease his hunger withal? Surely thou art no wiser than he, which thinkest to satisfy thy mind with the wind of worldly vanity. Of the men of this world did the kingly Prophet say i 1. Psal. 17, 14. , Whose bellies thou fillest with thine hid treasures. Lords and great men they use to lay abroad the most precious things of ●heir house, adorning their hauls and great chambers with silk and arras, but the things of less price & account ●hey fling into corners: Even so God ●ath publicly set abroad the richeses of this glory, and holy love, but ●he dust of gold and silver, as vile things, he hideth under the earth. ●et a wonderful thing it is to observe how the men of this world co●et to satisfy their bellies with the basest things. The things of this world are like unto sharp liquor, which doth not satisfy but provoke the appetite to covet after meat. They shall go to and fro, and bark like dogs, and go about the city. They shall run here and there for meat, and shall not be satisfied though they tarry all night, saith the Psalmist k psal. 59 14. 15. . They shall go too and fro and compass about to get honours and riches, and yet for all that shall not they be satisfied. Thus saith the Lord by the prophet Haggai unto such fellows l Hag. 1. 6. , Yet have sown much, and bring in little, ye eat, but ye have not enough; ye drink, bull ye are not filled; ye clothe ye, but ye be not warm. The more thou drinkest of these worldly things, the drier thou shalt be, and thou shalt show thyself like unto that man who to quench his thirst will eat salt, and to quench the fire will power oil upon the same. The desire of worldly things is infinite, and will not be satisfied. CHAP. 2▪ God alone is to be desired, and sought after. OPen thy mouth wide, and I willfill it, saith the Lord a psal 18. 10 . When God had commended the observation of his commandments unto his people, he then said, Open thy mouth wide, and I will fill it▪ He speaketh not of the opening the corporal mouth, but of the desire, which is the mouth of the soul. It is not the world that can fulfil the desire of the soul, but God alone, our creator, which saith: Enlarge thy desire, because I only, and none other can satisfy the same. The reasonable soul, which is created a●ter the image and likeness of God, may well be occupied about many things, but it shall never be satisfied nor replenished, but with God himself. In him it resteth securely and rejoiceth Happy is that soul to which God is all things, and to whom besi●e God nothing is sweet and precious but all is bitter and unsavoury. If our souls seek comfort in these earthly things, let it never look for rest and quietness The vessel so long as it abideth in the water, it seemeth not heavy, but as soon as it is taken out of the water, the heaviness and weight of the same appeareth. The reason is, for that, being altogether earth, or consisting of that thing which cometh nearest unto earth, it hath most agreement and convenience with the element of water, so long as it swimmeth upon the water, and of earth being upon the earth. So when thou art with God in heart by unfeigned love, thou art in the element as it were that, that is most proper and proportionate unto thee, and there continuing with him thou goest away merrely, and with a contented mind: but going to the love of the world, thou leavest thy proper element, and therefore every thing seemeth painful and heavy unto thee. The wicked men do find even in their greatest dignities, much trouble: the godly on the other side, in reproaches, quietness. This showeth that in God only there is joy of heart, but without God there is no comfort at all. As thy body can take no rest so long as it lieth upon a narrow piece of wood, not answering to the proportion of thy body▪ so shall thy soul never find any rest and security in the base things of this world. If thou wouldst enjoy life, turn thee unto God. It is God, that satisfieth thy mouth with good things, as the prophet sayeth b psa. 10. 3. 5 . Our appetite will never rest, until it come unto the end it seeketh. Our soul is of that noble nature, that nothing can satisfy it, but the sovereign good of all, which is God himself. This moved David to cry c Psa. 42▪ 1●▪ 23 As the heart brayeth for the rivers of water, so panteth my soul after thee O God My soul thirsteth for God even for the living Gods when shall I come and appear before the presence of God? My tears have been my meat day & night, while they daily say unto me, where is thy God. While the holy prophet was without God he thirsted greatly, and longed, that he might perfectly be satisfied of him, according to that of our Saviour. Christ d joh. 7. 1. , If any man thirst, let him come unto me and drink. Give not thy mind to the vanities of this world, unless you had rather to live in continual affliction of the soul, than at quietness Covet not temporal, that thou may est have eternal glory. If thou wouldst attain thine hearts desire, follow the counsel of the Prophet e psal 3●. 4. , Delight thyself in the Lord, and he shall give thee thine hearts desire. Love God above all, and thou shalt live a merry life not only in this world, but also in the other to come. CHAP. 3. It is unpossible that any thing, besides God alone, should satisfy the soul of man. WHen I awake, I shallbe satisfied with thine image, said the Prophet to God a Psa. 17. 15 . Whatsoever is in the world it is very little in respect of our soul. The vessel which is made to receive God himself, can never be filled with any thing until God do fill it. And the cause why they cannot so do, is because they are vain. The things of this world, do so occupy the place wherein they be, that for all their being there, the place yet remaineth empty still; and gold doth no more satisfy the soul, than the wind doth suffice the body: So smally can these earthly things satisfy the mind, the desire thereof being infinite. wouldst thou not judge him a very fool that would presume to fly up into the skies without wings? As impossible is it for thy soul to be satiate with these eathly things. Temporal goods, they are but as meats to inflame thy desire. As it were folly to heap wood more and more for the quenching of a fire: so as great folly should it be to go about with the dry wood of worldly things to quench the fire of our desires The reason is, Nothing in this world hath any resemblance with the soul of man. God hath made us for himself, & therefore our heart abideth unquiet until it rest in him that made it. All things be ordained of God according to the proportion of the nature it hath. The horse is not satiate with flesh, nor the Lion with grass, because it agreeth not with their nature. Our soul therefore, being a spirit, how can it be satisfied with corporal things? What fellowship hath gold with the spirit? Nothing of this world is any whit conformable to the soul of man. Before the Chameleon the world setteth wind, wherewith the proud person delighteth: yet is the soul no Chameleon. Unto some it giveth iron to live with all, as unto the Oyteriges, and also unto covetous men: unto others clay, as unto carnal beasts: unto others venom as unto the envious: but because all these be earthly, and have none agreement with the soul, it cannot be sustained with earthly things? only grace, and the gifts of the holy Ghost, as spiritual things, do minister sustenance unto the soul: And although pride, envy, and the like are things spiritual, yet they yield not food to our spirit, as neither do many corporal things satiate the body. For God alone is the nourishment of our soul, and nothing besides, because it hath no proportion at all with our soul. If thou shouldest demand why bread doth nourish our bodies, and not poison; what reason else may be given, but that bread agreeth well with the nature of man, and poison doth not? Even so, because God alone agreeth with the nature of our soul; he alone can satisfy our desire. And his filling neither quencheth, nor hindereth our desire. This spiritual food hath also this advantage, which our bodily nourishment hath not for that our bodily sustenance engendereth▪ still a satiety and loathing in them that do take of it, which the meat of the soul doth not, but the more it is eaten the more it is desired. Covet thou in the world neither to be great, for that is a vexation of the spirit, nor to be rich, and renowned for that is a burden and an intolerable care. Turn therefore unto the Lord thy God, who is thy food, and the sustenance of thy soul, to thine exceeding comfort. CHAP, 4. There is no tranquillity of mind but in God alone. Return unto they rest, O my soul, saith the Psalmist a psal. 116. 7. . The sick man though he change his beds never so often, yet shall he never find ease, until his pain be taken away, wherewith he was so troubled. Thou dost carry about with thee the sickness of worldly love, but until thou cast the same clean away from thee, look never to find any case in the delicate beds of honours, riches, or delights. Love God only, and above all, and thou shalt have rest; turn thee unto him, and he will give thee quietness. jonas severing himself from God could never be quiet. and when he fled into the ship, he fell upon a storm b jon 1. 4. etc. . For where God is not, there be the storms and tempsts. But when jonas gave himself in the belly of the whale to pray, he was delivered from the devouring fish, and danger of the sea c jon. 2, 1. 10. . Seek not for any rest in the things of this life. There is no perfect joy in this world, for battle there is without on every side, and within thee fears and terror. Thou bearest about with thee a continual affliction. In vain is it therefore to change thy place, except thou alter thy mind from vice unto virtue. For thou must turn thee unto God, if ever thou wouldst enjoy any quietness of mind or body: This is a short and ready way for thee to come unto that safety, and peace of mind, which thy soul desireth. Only things spiritual, and not temporal do bring the quietness that is of continuance. So long as jaakob lived with Laban he was in continual trouble, and affliction; but he was no sooner gone from him, but he was comforted even by the Angels of God d Gen. 31. 1 . So, if thou serve the world look for nothing but labour and troubles. If we would be delivered from evil, then must we go out by the way we came in; again, if we would attain unto any good and perfect thing we are to enter the way we came out Every thing by nature desireth to return unto that from whence it had his beginning: for that is the perfection of the same. The Bull when he is well baited, returneth out the same way that he came into the baiting place, and that by the ●ustinct of nature. So thou when thou art well baited up and down here in the world, endeavour thou to go out again, the same way thou camest in. For it is the only remedy to achieve perfection, thither to return, from whence thou camest. And because God is the only fountain from which all good things do proceed,( for every good giving, and every perfect gift is from above e jam. 1. 17. ▪ if thou desirest quietness and joy indeed, it is needful that thou turn the unto the Lord thy God. Nothing cometh unto his perfection until it be reduced unto the general original of the same. Seeing therefore God is our author, and fountain of all the good whatsoever we have, no marvel though the soul so vehemently do desire God, to the end that of him she may attain all manner of good things. For whatsoever good there is, either it is God himself, or it cometh from God. The coming of a King into a barren country causeth a plenty to be in that land so long as he is there; but when he departeth, it becometh barren again: So when God is in our soul by grace, there is no want of any good thing: but if God be absent from the same, the soul it must needs be without fruit barren, and withered. Through God his presence thou shalt have abundance of all good things, with all manner of quietness, but if thou have not God with thee, what peace or comfort canst thou have? As God sent among the Egyptians busy and unquiet flies to annoy them f Exo. 8. 24. , so he sendeth superfluous cares to disquiet the men of this world; whereas Israel, which is the true people of God, sh●ll have the sweet Sabbath of the blessed ●est. It is a great torment of mind to burn with the desire of earthly things: but the greatest comfort that we can have, is, to fix the mind upon God, and not upon the world. He which hath God, hath a merry heart; but they which hunt after worldly things, live in a perpetual affliction of the spirit. CHAP. 5▪ No trust is to be reposed in any thing of this world. TRust thou in the Lord, and do good, saith the psalmist a phillip 37. 3. . All creatures when thou hast most need will fail thee; and therefore it is a vain thing, to repose any confidence in the things of this world. If thou trust in men, look often to be deceived; for their wont is after a long and great service to make but a simple recompense. Cursed be the man that trusteth in man and maketh flesh his arm, and withdraweth his heart from the Lord b jer. 17. 5. . Put not your trust in Princes, nor in the son of man, for there is none help in them, saith the Psalmist c psal. 1, 6 3. . Haman trusted much in the favour of King Ahashuerosh, of which he was soon deprived, and brought to a most infamous, and miserable end d Ester 7. ●. etc. . To be in favour with great men of this world, it doth us little good, and surely it vanisheth as nothing, if not afore, yet at the point of death. What stability canst thou promise thyself, I pray you in a broken staff of reed?( Even such is man e 2. Kin. 18. 21. . O Lord of hosts, blessed is the man that trusteth in thee, saith the Psalmist f psal. 84. 12 . Happy is he which loveth God with his whole heart, and putteth his trust in him, the Lord will deliver that man from all trouble. But forasmuch as true hope is founded upon a good conscience, the Psalmist doth say, that is not enough in God to trust, but besides a man must work that which good is, according to that g psal. 41. 1. , Blessed is he that judgeth wisely of the poor: again sayeth the wise man h prou. 110. 28. , The hope of the wicked shall perish, because it is not grounded 〈◊〉 on a good foundation. To trust in the Lord, as some say they do, and yet daily to sin, what is it but rash, and undiscreet presumption? ●ut thy confidence in God, for if thou for thy part do that which thou oughtest; doubt thou not, but God of his infinite goodness will give thee glory, for he never for saketh them which trust in him. It is a vain thing living ill, to presume upon ho●e to repent thee hereafter, whereas thou art ignorant whether thou shalt live any longer than to day or no. Thou oughtest by and by to reform thy life▪ and to have good hope that God will give thee of his glory, since it is most sure that he never denied it to any which fulfil that which he commandeth. Hope still in thy God, saith the Scripture i Hos. 12. 6. so will he deliver thee from all thy troubles, For he is a shield to them which put their trust in him k psal. 91. 4▪ 5. etc. . David put his trust in the Lord, and he was holpen l psal. 28. 7. ▪ Blessed is the man which feareth the Lord m Psal. 112▪ 1. 7. , he will not be afraid of evil tidings. Happy is the man which falleth not from his hope: happy is the man, whose force, and strength; and refuge God is n jer. 16. 19 Isa. 25. 4. , such an hope shall never be in vain in the days of trouble. Consider the old generations of men, ye children, saith Ecclesiasticus o Eccl. 2. 1●. ▪ and mark them well, was there ever any confounded that put his trust in the Lord or who hath continued in his fear, and was forsaken▪ or whom did he ever despise, that called upon him? Is it not good reason that the sick man should put his trust in the Physician that healeth all diseases? It is the Lord, saith the Prophet p psa. 100LS, ● , which healeth all thine infirmities, The Lord is near to all that call upon him, yea to all that call upon him in truth q psa. 145. 18. . CHAP. 6. God is to be loved above all. THou shalt love the Lord thy God with all thine heart, a Ma. 2●. ●7 with all thy soul, and with all thy mind, saith the Lord. If so thou wouldst do, then is it not sufficient for thee to leave the evil way, unless thou walk by the good way through the detestation of worldly vanities. Love God above all, Thou canst not live without love; seeing therefore of force thou must love, than lou● that which of all is most sweet and pleasant. Thou mayest not so love the world, that thou offend God. For what proportion is there of God his excellency, unto the profit of the world? For as God infinitely surpasteth his creatures, so the holy love of God without all comparison is more excellent than all other love. Who should reap the fruit, but he which planted the tree? The Apostle saith b 1. Cor. 9 7 ▪ Who planteth a vineyard and eateth not of the fruit thereof? Whom shouldest thou love but him, that hath given thee power to love? He only▪ is to be loved, of whom thou receivest ability to love. Fly therefore the corruption of the world, and embrace the love of GOD with all thine heart. Run unto the love of God, as unto a refuge and defence. Nothing so soon will make thee to despise the vanity of earthly things, as the love of God: but because thine heart was never touched thoroughly with the fire of his love, thereof it groweth that thou art so in love with the corruptible goods of this wretched world. Hence is it that thou art so troubled with cares and grief of mind; and hence thou settest not thine heart upon the love of God. O that thou hadst but some small taste of God's spirit to begin withal? It is the nature and property of love to make his account of that which it loveth. That is well verified here in this worldly love, where we see many times that for the attaining of that which they love, they make no reckoning either of goods, honour, or name: they forget themselves through musing upon the thing beloved. After their example therefore, thou which sayest thou lovest God, give thyself wholly to love him, and casting aside all other matters of the world, occupy thyself wholly and altogether in his service. So did the holy Fathers in times passed show themselves, they were transformed into a heavenly nature, they thought not of themselves, nor of the world: for which cause they were judged of the world to be very fools, not to have so much as common sense c 1. Co. 4. 10▪ 1. Co. 3. 18. . Let it be thy chiefest exercise that God and thy soul may agree well together, as though there were nothing besides under heaven to be done, and as though thyself beside wert nothing, so that thou mightest truly say, as the Apostle did d Gal. 2. 20 , I live, yet not I now, but Christ li●eth in me. Be not so taken with the things of this world, as to make them the end of thy love; since all that thou canst love in this world is more perfectly a great deal in God, than in the world. If thou love any thing because it is beautiful, why lovest thou not God, the fountain of all beauty? If goodness be the thing whereupon thine heart is fixed, what is better than God? None is good, save one, even God e Lu. 18. 19 . God is purely good in his essence, and substance. The goodness of a creature is so far good, as it receiveth some little drop from that infinite sea, I mean, from the incomprehensible goodness of God the creator thereof. If thou dost so much love any creature, for some show of goodness that thou perceivest therein, although it have beside many imperfections why lovest thou not God, who is essentially good of himself, and the perfection of all goodness? The less material substance there is in a body, the lighter it is, and so much the more apt to ascend upward: so again, the more thou art laden with the love of earthly things, the more hardly shalt thou ascend in heart unto God. The fewer thine inordinate passions be, the greater is thy love. And if thou love God perfectly, thou wilt make none account of earthly things. CHAP. 7. We are necessarily to love our neighbour. THou shalt love thy neighbour as thyself, sayeth God a Mat. 22. 39 . The honest love of thy neighbour is so linked to the love of God, that as thou art commanded to love, so art thou enjoined also to love thy neighbour. They both proceed out of one and the same root, and be unseparable. The Apostle saith b Rom. 13. ● , He that loveth another, hath fulfilled the law. Thou canst not separate thyself from thy neighbour, unless thou separate thyself from God. All the lines that be made from the uttermost part of a circle unto the Centre, which is the middle point, do all meet together in the Centre▪ and the further any of those lines is drawn from the Centre, the further is it divided from the other lines; and the further one line is drawn from an other, the further doth it go from the Centre itself▪ Thou canst not by any means divide thyself from thy neighbour, but withal thou dost divide thyself from God; thou art so made that of necessity thou must mourn when thy neighbour mourneth, and take a part of his troubles upon thyself by a Christian compassion. job he neither tore his clothes, nor complained grievously for the loss of his goods, but for the death of his children c job. ●. 20. . But for the most part many they are more grieved at the loss of temporal riches, than at the hurt of their neighbours. Let it not grieve thee to forego these corruptible things, which God doth suffer to be taken from thee, for the good of thy soul; but let thy neighbour's harms pierce thine heart, and let his hurt be thine own. After God had created all things, I mean the trees, plants, beasts, and such like, which were to multiply and increase every one after his kind, he created man male and female d Gen. 1. 27. 28. , of whom all men that were to live in the world, should descend, that they seeing themselves to proceed from one root, should by so much love one another the more. Think it not an hard commandment to love thy neighbour, though he have offended thee: but acknowledge that much harder it had been, if God had commanded thee to hate thine enemy. For to love, it agreeth with the nature of us all, but to hate, it is contrary to man's natures now God hath willed those things, whereunto naturally we are inclined, and as much against the nature of man it is to hate, as it is against the nature of water to ascend upward▪ If it seem an hard thing for thee to love thy neighbour, it will be much more hard in hell fire to burn. Choose therefore one of the twain, I say not if thou hate, but if thou love not thy neighbour, look out of question to burn in hell. And worthy is he the curse of God, which had rather to burn in the bottomless pit, than to love his neighbour, and so have the favour of the Lord. love thy neighbour, yea though he be thine enemy e Ma 4. 4. 45. etc. , so shalt thou be the child of God: if the child, than also the heir, e●en the heir of God, and an heir annexed with Christ f Rom. 8. 16. 17. , of that celestial kingdom which hath none end. CHAP. 8. We must love our enemies. Love your enemies: bless them that curse you, do good to them that hate you, and pray from them which hurt you, and persecute you, that ye may be the children of your father that is in heaven, saith the Lord a Mat. 5. 44 45. . A King's son will abide his schoolmaster both to teach, and reprehend him. There is no better schoolmaster than an enemy, who hath a singular ●are of thy life, and can no sooner ●ee thee to slip, and take a fall, but forthwith he rebuketh thee for ●he same. If thou wouldst be wary in lea●ing of thyself, than pray God to ●end thee an enemy, whom if thou ●●nce have▪ thou needest none other ●aister, whose pains thou mayest largely recompense. Before thine enemy thou pon●erest advisedly what thou art to speak, for thou knowest how thou shalt no sooner tr●p in thy speech, but thou shalt be taken: but if thou have none en●my thou carest almost neither what thou sayest, nor what thou dost. An enemy is a bridle as it were, to keep thee from sin; but a friend covereth, and concealeth thine offences, By thy friend thou offendest God, and through thy foe, thou dost thy duty. Thine enemy is to thee a clock, whereby thou mayest order thy steps aright. More good, a great deal, thou reapest from thy ●oe, than from thy friend, and therefore good cause hast thou to honour him, by whose means thou provest more circumspect, wise, and good than otherwise thou wouldst be. If thou dost set by and esteem a a little staff or wand, for that it se●ueth thee to beat off the dust from garments; why wilt thou not esteem of thine enemies, and set much by them, that drive away the dust of thy defects, by sharp reprehending of thee? O Ashur the rod of my wrath, and the staff in their hands is mine indignation saith the Lord by his Prophet Isaiah. b Isa. 10, 5. Cast not such a rod into the fire, neither make more account of riches, than of thy soul. When our friends do extol and magnify us, our enemies do humble and bring us down, that we wax not proud. If prosperity do blind us, our enemies by persecution will cause us to see; now seeing the enemy doth make us better, let us esteem of him greatly, as reason doth require. Friends, many times will not say the truth, when enemies will tell all that they know. As much good as thine enemy doth unto thee, so much harm doth he unto himself: for he killeth his own soul, and woundeth his conscience: therefore seeing him in so evil a plight, that did thee so much good, thou oughtest greatly to pity his estate. The Psalmist doth say c psal. 59 26 , They persecute him, whom thou hast smitten; and they add unto the sorrow of them, whom thou hast wounded▪ He addeth sorrow unto sorrow which doth recompense one hurt with another; and he taketh life from the man that is dying, which hateth his enemy. If ye love them, which love you, what reward shall ye have? Do not the Publicans even the same d Mat. 5 46 ? To love an enemy, is the very property of a true Christian, and gospeler. The malice of thine enemy is very poison: but yet of poison is the wholesome treacle made, so mayest thou make of the malice of thine enemy a good medicine for thy soul. Give to thine enemies being hungry, food; being naked and needy clothes and alms; and so shalt thou make of this poison compounded with these good receipts a wholesome medicine against many noisome diseases. CHAP. 9 Self-love is the bane of many Christian virtues. GEt thee out of thy country, and from thy kindred, and from thy father's house, saith the Lord unto the Patriarch Abraham a Gen. 1 2▪ ●. . All earthly affections must be renounced, lest thou begin to like more thine own, than the things of jesus Christ. For the desire of things invisible and heavenly, renounce the love of visible things. Pluck ill weedees by the roots, that they spring not again. Self-love it perverteth judgement, dimeth the light of reason: darkeneth the understanding; corrupteth the will; and shutteh the door of salvation against us: it knoweth not God, and forgetteth the neighbour; it banisheth virtues, affecteth honour, and loveth the world. He that so loveth his life, shall lose it b Mat. 1039 john 12. 25 . The root of all iniquity is self-love▪ Esau c Herald 12: 617 , Saul d 1 Sa●●5 24 26 etc. , & ●ntiochus e Mach 9 13 ▪ they found no place to unfeigned repentance, though they sought the favour of God with tears, the reason is, because they more esteemed their own loss, than the offending of God. Seek therefore GOD in all thy works, and put thy trust in God only. Self-love is as the heart in the body, which ruleth and guideth the flesh, the fynewes, and the veins of man, Why givest thou thyself so to the immoderate desiring of honour, riches, and delights, but because thou labourest of self-love. To contemn a man's own self, is a grateful thing both to God and man. He that loveth himself more than God his maker, or Christ his Saviour is like a traitor that deserveth to lose both life and goods. If self love have the dominion over thy soul, thou dost what thou wilt, but not what thou shouldest, and is for thy behoof; thou art blind, and unworthy to have any credit given unto thy words. Renounce thine own will. If that would beequiet, and keep her place thou shouldest be quiet, and not be so torment in mind. Follow not thine own will, and there will be nothing to torment thee, but until thy will be utterly consumed look to be tormented by the fire of God's wrath. Why halt ye between two opinions f 1. K 18. 21 ? you cannot love God, unless you forsake yourself g Mat. ●6. 24. , There be certain precious stones, g Mar. 8. 34. which if they touch some kind of metal, g Luke. 9 23. do lose their virtue, and by some other again they increase the same. Love is such a precious jewel; for being fastened upon thyself it looseth his virtue, but fixed upon God, it is most glorious, and of infinite virtue. Because thou showest thyself so familiar to thyself, thou lovest thyself so much; but wouldst thou be more familiar with God by faithful prayer and meditation, thou wouldst love God more, and thyself less than thou dost a great deal. A man bread and brought up altogether in a simple cottage, is so blinded in judgement, that he will praeferre his rude home before the most princely palace in the world: so for that thou acquaintest not thyself, as thou shouldest, with the house of God, thou more esteemest a present trifle, than the infinite treasures laid up in heaven for such as love God h Cor. 2. 9 . If the Apostle did so love Christ that he could say, that nothing should separate him from the Love of God, which is in Christ jesus our Lord i Ro. 8. 39 , marvel not that the same Apostle did say k phillip 3. 20. , Our conversation is in heaven. Greatly familiar was the Apostle with God, and little with himself, & therefore he loved God much, and himself but little. Let thy mind run still upon God, evermore think upon him by some devout prayer, or meditation, & this if thou do use from time to time, it is unpossible but thou shouldest love God, seeing thou art come unto the knowledge of him. Two loves do build two Cities, the one is the love of God, which bringeth the contempt of thyself; the other is the love of thyself, which causeth the contempt of God. Between both these, that is betwixt God and thyself standeth thy will, whereby the nearer thou art unto thyself, the farther thou art from God, & the nearer unto God the farther thou art from thyself. Had not these two pronouns Meum & Tuum, Mine and Thine, so much been used in our mouths, so much discord, as there is, had never been in the world. But because the most part do more love their own, than the public commodity, there be so many defects in every commonweal. The Apostle saith l 2 Tim. 3●. 2 , In the last days shall come perilous times, For men shallbe lovers of their own selves, covetous boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, etc. And of all these evils here mentioned, self love is set in the forefront as the cause, and original of them all. Nothing so hurteth a man, as the having of his own will. Take away this foundation, and the walls of worldly vanities whereunto thou art given, will fall down flat unto the ground. CHAP. 10▪ It is the part of the servants of God to deny themselves. I● any man will come after me, let him deny himself, & take up his cross daily and follow me, saith the Lord a Like. 9 23 . The way to come unto Christ is to conquer thine own will; to suffer tribulation with patience, and not to seek thine own profit and commodity. The true servant of God hunteth not after his own commodity, but for the glory and honour of God himself. In all thy works study to please God, and from his hand thou shalt receive the greater blessing. Let him be the beginning and end of all thine actions, lest thou lose the fruit of thy labours. Self love is a most deadly plague: He that seeketh himself spoileth himself. Good works done in the Lord they rejoice the conscience, enlighten the understanding, and be recompensed with new blessings from God above. Many do despise outward things, which they possess, and yet for all that, attain not unto that perfection which the Gospel requireth, which consisteth in the denial of a man's own self, and of his will. The servant of jesus Christ, ought not only to make light account of temporal goods, but also to contemn himself, lest he be hindered in the way that he walketh. Let him learn by the grace of the holy spirit, to overcome himself, that hath learned before to despise the things of the world. This is the perfect denial, even for a man to deny himself from the bottom of his heart, and not to seek consolation in any creature. If thou seekest any private, or temporal commodity, surely thou art not thoroughly motified, neither shalt receive any spiritual comfort from the Lord. Many that have had some zeal, and joy of the spirit at the first, have continued in that good course but a little while; they have begun with heat, but they have gone forward but coldly. They sought in their prayers their own consolation, which when they saw they were deprived of, they gave their mind unto the world again, which they renounced before; and the cause was, they subdued not their own affections as they should, neither were truly mortified, because they forsook not themselves. Be it always in thy mind to serve God; and than though thou find no comfort in thyself: yet think that thou art occupied in his service, and that it is his will that thou shouldest have no further comfort thereby, than he should think it convenient. If thou wilt profit in the service of God, learn to deny thyself even in every thing. Many deny themselves in some, but not in all things. They are obedient in all things which do like them; but in the things which are contrary to their humours, they find themselves. But thou must in all things be ready to yield unto God's will, and utterly forsake thyself for his sake. The careful Merchant sold all that he had to buy the pearl. b Mat. 13. 46. Ananias and his wife Sapphira were killed with present death, for that they gave part of their money unto God, and reserved part for themselves. c Act. 5. 1. 2. etc. If thou wilt serve God, thou must as occasion is offered, forego all, and reserve nothing for thyself. Through renouncing of thine own will, the will of God getteth the dominion over us, and so man's will is transformed into the will of God, when man for Christ's sake is ready to endure all manner of adversity. Hadst thou once gotten a full victory over thyself, in a small time thou shouldest greatly profit in the school of Christ. Our Saviour Christ he sought not his own glory, d john ●. 50. but thine, the Lord of heaven descended not into the earth for his own profit, but for thy commodity, e john 10, 11. Why then seeking thyself dost thou forget him, which for thy sake so forgot himself, that he gave himself unto the death to save thee f Rom. 5, 8. ? A good wife, and an honest is she, that will please none but her husband; and happy is that soul which only seeketh to please, & delight her spouse jesus Christ. Blessed is that soul whose only desire is to have the favour of God, and utterly contemneth all other love, Christ is a good husband, and worthy solely, and sincerely to be loved. Therefore thou shouldest forsake all, and deny thyself, to the end thou mayest enjoy the sweet friendship of jesus Christ. CHAP. 11. A good Christian will take it patiently, when he is despised. LET us cast away every thing that pressed down and the sin that hangeth so fast on: let us run with patience the race that is set before us, looking unto jesus, the author and finisher of our faith who for the joy that was set before him, endured the cross, and despised the shame, & is set at the right hand of the throne of God, saith the Apostle a Heb. 12. 1 . It is thy duty to be dead, and estranged from all the inordinate affection of humane praises, honours, and favour; and to desire of all men to be contemned, and put to shame. Alas, few there be which seek to be adorned with such virtues. If any be found which hunt not after dignities; yet are there almost none that love to be contemned, and put to rebuke. It thou desire these things with all thine heart, God will grant them unto thee. If God do not send thee adversity, it is not because it is not good for thee, but because thou art so weak that thou art not fit for the same, being yet smally mortified. For God is unto nothing more ready than to lay afflictions and tribulations upon him, which is truly mortified in some good measure, knowing that they that overcome shallbe crowned with glory b Revel. 2. 10, ●1. etc. , whereof he would have his friends to be partakers. All things which either thou wouldst, or canst desire of God, which belong not unto the due mortification and despifing of thyself for God's sake, have somewhat within them savouring of thy corrupt nature, and self love: and although in part thou hast put away from thee the love of thyself, yet secretly returneth it unto thee again, by seeking somewhat of thyself, and thine own commodity, which thou wert not aware of; and so many times when we think that we are far from ourselves we are not so. Hence it is, that thou, which before thou hadst it, desiredst some great adversity, but once falling into a little trouble, thou didst ●ainte forth with, because thoroughly thou hadst not contemned thyself; for self love did still lurk in thy mind, and it was no sooner touched, but it rose again. Though thou sleep now and then, yet art thou not altogether dead. Happy is that man which is so dead to himself, that he desireth to be contemned of all men. Our Lord gave us a most perfect example of mortification, when upon the cross he said c Matt. 2●. 46 , My God, my God why hast thou forsaken me. So the servant of God, ought so to content himself when he is forsaken, that yet he faint not therein, albeit he be deprived of all sensible perceiving the comfort of the spirit for a time, as our Saviour was upon the cross. It is not again the property of God's children to place the last end of their prayers in the sensible uttering of them by the mouth to be heard of men. But seeing that an eye is always to be cast unto that which God would have us to do, ascend once unto this perfection which consisteth in the essential love of God: so that in all things thou mayest do his will through contempt, and mortification of thyself, and that only for God's sake, not for thine own either glory, or commodity. Happy is he, which is so mortified that he is ready to endure even extreme 〈…〉 for the love of God, and 〈…〉 still his favour. Happy is that man, which inflamed with the love of God, is content with all his heart to be destitute of all sensible, so he may enjoy the essential love of the holy Spirit. Happy is he, which coveteth to imitate Christ jesus in the cross, abandoning all consolation of earthly and corporal things. Happy is that soul that is so dead to itself, that it liveth without these strange affections, such a soul is pure without sin, quiet without disturbance, free without molestation, deprived of worldly honour, but adorned with virtues, clarified in understanding, lifted up in spirit, united unto God, and blessed for evermore. CHAP. 12. That body shall be blessed, which is subdued of the soul. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil, saith S. P. u. a Eph. 6. 11. . Thou canst not live without warfare; for wheresoever thou art thou shalt have a battle, because in thy bosom thou bearest him, that evermore will gain say thee. In one and the same man the Apostle setteth down unto us two men so joined together, and so compact that the one cannot be without the other b 2. Co. 4. 16 , and yet are they so divided, that the life of the one, is the death of the other. They be so linked together, that being two, they are yet but one, and being one are nevertheless two. Between these twain passeth the whole course of the life. And therefore sundry names and titles are given them by the Apostle, when he calleth the one Spirit c Gal. 5, 16. , the other flesh d Gal. 5. 17. etc. , the one the soul e 1. pet. 2. 1● , the other the body f Rome 8. 13 , the one the law of the mind g Ro. 7. 23. , the other the law of the members h Rom. 7. 23 , the one the inner man i 2. Cor. 4. 16 the other the outward man. Walk in the Spirit, saith the Apostle k Gal. 5. 16 , If ye live after the flesh, ye shall die, but if ye mortify the deeds of the body, ye shall live l Rom. 8. 13 . The flesh lusteth against the Spirit, and the Spirit against the flesh m Gal. 5. 13 A wonderful war is this questionless wherein peace is sought: and in peace, war; in death, life; and in life, death; in bondage, liberty; and in overcoming a man's own self, and bringing under the inordinate passions of the mind, the whole force of a Christian man is declared. To bridle thy desires, is very fortitude of the mind: and chose in following them, the weakness of the heart is declared. More valiant is that man which overcometh the passions of his mind, than he which subdueth his outward enemies. wouldst thou achieve a great dominion? Then overcome thyself. He that ruleth his own mind, is better than him that winneth a city, saith Solomon n Prou. 16, 23. , There be many that sack cities, but few that conquer themselves. He that is Lord over himself is a mighty Lord. If thou once subdue thyself, thou shalt easily subdue all other things. He is to be taken for a good and valiant soldier that can master himself. And that is the true servant of jesus Christ which bringeth the flesh in subjection to the spirit, and the sensual part under the obedience of reason. If thou be overcome, ascribe the same to thine own default. If thou pamper thy body in ease, with dainty meats and drink, then shall thy soul be vanquished of the body. The Apostle saith o 1. Cor. 10. 13. , God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the tentation, that ye may be able to bear it. It is the manner of those which be judges in combats, to measure the weapons of those that are to fight together in the lists. This doth God, the most righteous judge, for he suffereth none of us to be tempted above that we are able to endure. When two in all things equal enter into the combat, needs must he prevail which hath another to assist him. If thou cherish thy body with ease ', drink, good fare, and sleep, thy body it will overcome, and thy soul of the body shall be subdued; but if thou assist thy soul with watching and prayer, the flesh by the grace of God shall easily be brought under, and the soul shall overcome. It is better that the soul should overcome that soul and body may be saved, than that the body should prevail, to the utter destruction both of body and soul. If thou love the flesh, make it obedient unto reason, and never pamper the same too-much. He that loveth, hateth, and he that hateth, loveth, Christ Jesus doth say, p joh. 12. 25. , He that loveth his life, shall lose it and he that hateth his life in this world, shall keep it unto eternal life Thus you see how much the victory which the soul atchieveth, is better than the victory of the body, and what gain is gotten by bringing thine affections under the yoke of reason. If thou be wise, thou wilt help the soul to subdue the sensual part of man, the conflict thereof is but short, the victory will be glorious, and the reward most blessed. Shun no labour, if thou lookest for a reward, which is not given but to him that striveth. Be thou faithful unto the death, and I will give thee a crown of life saith the Lord q ●eue. 2. 10 . CHAP. 13. The knowledge of ourselves bringeth us unto the knowledge of God. THE invisible things of him, that is, his eternal power, and Godhead, are seen by the creation of the world, saith the Apostle a rom. ●1. 20 . If any creature in the world doth by the creation thereof declare unto us the great wisdom and omnipotency of God, surely man doth the same, which is made according to the image, or likeness of God himself b Goe 1. 27 . Many there be which know much and yet they know not themselves, they see others but they pass by themselves, they seek God in outward neglecting inward things, where chiefly he may be found. The more thou knowest thyself, the more perfectly shalt thou know God. And although by the knowledge of the noble condition of the mind, the true and perfect knowledge of God's greatness is best seen and perceived yet to abase thy pride withal, thou hast always before thine eyes the misery of the body, and the shortness of thy life, that thou mayest come by that way unto some knowledge of God. In knowing of thyself thou wilt humble thyself: and in humbling thyself thou wilt fear God, and because the fear of God is the beginning of wisdom c Prou. 1. 7. , thou art first to begin at the knowledge of thyself. If thou have a desire to know who thou art, take a glass, and behold thyself in it. The glass that a man may best behold himself in, is another man. Now if another man which thou beholdest, is but earth, ashes, and a very worm, surely even such art thou, how rich soever and of great estimation thou seemest to be in the world: And that thou mayest not be deceived, behold not thyself in a glass that is hollow, which maketh a show of the thing represented therein, clean contrary to that which it is indeed, but take unto thee a glass that is plain, which setteth out a man according as he is in truth. If thou behold thyself in the inside of a silver spoon that is bright and clear, thou shalt see thy face with the wrong end turned upward, thy beard above, and thy forehead beneath. So in man there be two glasses, and states, one is of life, the other of death. Life is the hollow glass, which maketh us to seem otherwise than we be. It showeth thee forth to be sound, lusty, strong, and long-lived, all which is vanity, and lies. If thou behold therein fresh and lusty youth, do not trust therein, for it will deceive thee. Favour is deceitful, and beauty is vanity d pro. 31. 30 . This false life of ours it seemeth some great thing unto men, when it is nothing so. But the state of death, or of a dead man is the plain and true glass, which doth manifest things even as they be without fraud and deceit. Therefore if thou wouldst see what thou art in deed, then look not upon thyself alive, but upon another man that is dead. So thou shalt perceive that thou art earth, ashes, a very sink of all filthiness, a little set out and beautified on the out side by a lively hew that life hath lent thee, there thou shalt see the foundation of your stock, and the largeness of thy dominion. That which thou now art, thine ancestors were, and as they are, such shalt thou be. If thou look well into thyself, thou shalt find great matter why to contemn thyself. For what art thou, as touching the body, but a vessel of corruption? And in respect of thy soul, setting the grace of God apart, what art thou but an enemy unto righteousness, the child of wrath, a friend of vanity, a worker of iniquity, a despiser of God, even a creature prone unto all wickedness, unapt to do well? What art thou, but a miserable creature, in thy counsels, blind, in thy ways, ignorant, in thy words, vain, in thy deeds, faulty; in thy distressed filthy; to conclude, in all things vile; great only art thou in thine own opinion. Therefore if thou seek to know thyself, it will cause thee neither to be proud, nor ambitious, nor disdainful; it will make thee to bear injuries with a quiet mind, in as much as thou shalt find thyself to be a miserable sinner, and worthy of all men to be hated and contemned. Know thyself, as admonished from heaven. What booteth it to know the seven liberal sciences, and to be a great Doctor in all the arts, if thou art yet ignorant of thyself? It is better to know thyself, than to have all the Scripture at thy finger's end. Consider who thou art, whence thou camest, where thou art, and whether thou art going. Thou art a mortal man, a little earth, a vessel of corruption, full of misery, standing in need of many things; thou wert conceived in sin; thou camest into the world with pain to thy mother, and grief to thyself, environed thou remainest with all manner of dangers, and thou art bounding toward the grave of putrefaction. job saith e job. 30. 19 , I am become like ashes and dust. Let the light of God teach thee who thou art. Thou sayest, thou art rich and increased with goods, and hast need of nothing, and knowest not how thou art wretched, and miserable, & poor, and blind, and naked f Reu. 30. 17 . CHAP. 14, Miserable is the condition of man in this world. MAN that is borne of a woman, is of short continuanc, and full of trouble, saith job a job. 14. 1. . What thing is so miserable as man? Must not the body which thou so makest of, die at the length, and rot in the grave? And what is more horrible than a dead man? How much so ever thou wert made of being alive, none, no not thy very friends will abide thee after thou art dead. Is not the state wherein thou livest a certain unhappy bondage? It is a miserable thing to be borne a slave, to live a slave, and to die a slave. Behold I was borne in iniquity, and in sin hath my mother conceived me, saith David b psa. 5●. 5 . O miserable life, environed about with so many dangers and periles. For one pleasure we receive a thousand sorrows, so that this life may justly be termed a death, and not a life. There is no creature more needy than a man; for he is driven to beg his meat and raiment of the beasts; and earn his bread with the sweat of his brows c Gen. 3. 19 , all which for the most part the birds and the brute beasts have of themselves, and have no need to beg, or to ask of any other, Some living creatures have wings to fly withal; others have claws and teeth both to defend themselves, and to hurt others: others are light of foot to run from dangers: All which, man hath not, and those which he hath, be not in such measure in him as in them, so that he is fain to borrow help from those base creatures. Whereby he may learn to bring down himself in the eyes of God by humility, and to lay-away the pride of his mind. Man hath no peace in this world, for he can neither rest himself always, nor always watch. When he seemeth best in health, then hath he sundry infirmities to disquiet him, as hunger, thirst, wearisomeness, and divers other necessities, heat, cold, storms, tempests, lightnings, thunder, plagues, poison, periles by sea, perils by land, griefs, and divers infirmities, and last of all death itself. Eli, the priest of the Lord, when little he thought of death, he suddenly fell from the seat backward, and broke his neck d 1. Sa. 4. 18. , This may teach thee that when thou sittest, and thinkest thyself most sure, thou mayest take a fall and die. The sleep which thou usest for the great ease & benefit of the body, how full is it of false and vain imaginations? It is mere blindness and folly to love this world, so replenished with miseries. wherein if any good thing be found, that good is mixed with innumerable sorrows and molestations, which are to those that set their delight in the world even the beginnings of the perpetual torments of the reprobate in hell. It is easier many times to be in torments, and pain, than to expect the same. And because that every day thou lookest for the sentence of death to be pronounced against thee; and knowest that the life which thou livest, is miserable, and not to be termed in deed a life, as neither death may properly be called death, but a sleep e Goe 47 ●0 , the Lord would have this life to be full of all manner miseries, 1 Kin. 2. 10. that disliking it, 1. K. 11. 43. thou mayest covet and long after the life in heaven. Mat. 9 2 joh. 11. Think how this life was given thee of God, as a ship, to carry thee like a traveler through the raging seas of this troublesome world, wherein thou wert to endure manifold dangers and perils: and that to the intent thou shouldest the more earnestly desire the other life, which is the sure harbarough and haven of most blessed comfort. If this life should have been all prosperous and pleasant, it so would have drawn a man to the liking thereof, that he would quite have for gotten the other life, for the enjoining whereof he was created. The manifold evils and miseries which continually thou sufferest, they invite and call thee unto the desire of the celestial paradise. The troubles of this life do make thee to go unto God many times by hearty prayer▪ and being thus pressed with afflictions, a wonder it is that yet thou art no more willing to leave this miserable state wherein thou art. Cast not thine heart upon these transitory things. Here thou art subject to continual debate and troubles, in overcoming whereof thou shalt get a Crown of perpetual glory. God, seeing that naturally thou art desirous of quietness hath thought good, that this life should be full of troubles, to the end thou shouldest love and long for that quietness which is eternal in the heavens. CHAP. 15. It is expedient that we know so much of God, as he hath revealed of himself in his word. I have heard of thee by the hearing of the ear, but now mine eye seeth thee, Therefore I abhor myself, and repent in dust and ashes, saith job unto God a job. 42. 5. 6 . Seeing thou wast made to know God, open thine eyes, to the end thou mayest know him. Of the knowledge of God, cometh the knowledge of thyself; and by the knowledge of thyself, groweth the knowledge of God. Therefore said job, Mine eye seeth thee▪ Therefore I abhor myself, and repent in dust and ashes. By thy knowing of God, thou art moved to reverence him. But if thou know him not, thou art like unto him which passing nigh a King, because he knoweth him not, is so far from giving him due honour belonging unto his Majesty, that he iustleth and pusheth him. So dealeth the poor swain of the country with his Lord now and then. Marvel not that the holy men of God so, humbled themselves when they came before the presence of God b 1 K. 8. 22. , for they knew him to be the King of heaven, and therefore they fell flat prostrate on the ground before his glorious Majesty c Ezra. 9 5. . Pray earnestly unto God from the bottom of thine heart that thou mayest thoroughly know thyself. 1. Es. 8. 90. Do not deceive thyself by thinking thou dost fully know God, when thou dost but know only that there is a God, and believest that which the holy Church believeth. A rude fellow that keepeth sheep may have a certain confuse knowledge of a king: But if it be told him that he is a great Lord, and for power able both to reward abundantly such as deserve well at his hands, and to punish the wicked, he then will have him in more reverence than afore. So if only thou believe there is a God, and art not instructed how severe he is in punishing malefactors, thou wilt not fear him; and again if thou be ignorant of his mercy, thou wilt not trust in him. Learn what great riches he hath laid up in store for such as love him. Consider further his exceeding goodness, who without any merit or desert of thine, & having no need at all of thee, came of his own free will to seek thee, and with his infinite grief and pains to redeem thee d 1. Pet. 18. 19 , that thou shouldest love him for so doing. Behold his power, his wisdom, and his infinite greatness, and yield that reverence and honour which is due to his glorious majesty. If thou believest that God is good, seek with all diligence for some portion of that perfection which thou knowest to be in him. God would not have any other beasts offered unto him in sacrifice, than such as did chew the cud e Leuit. 11. ●. . Whereby was meant, as I think, Deut. 1●▪ 6. such men as did meditate in their minds, and diligently call into their remembrance the wonderful works of God, that thereby they might come unto some knowledge of the Creator which is invisible. Labour even to the uttermost of thy power to know thy maker, preserver, and redeemer. Wilt thou know who God is? Behold who thou art to him, and what he is to thee. If thou wouldst know him, then must thou take away the earth which the love of this world hath set before the eyes of thine understanding, whereby the sight is dimmed. Before God would manifest himself unto Moses, he gave him commandment first to put of his shoes f Exod. 2. 5 Surely God will never make himself manifest unto thee, unless first thou throw away all naughty desires of the world. If thou wilt ascend into the profound knowledge, and contemplation of God's matters, then must thou abandon all worldly affections or cares of this world from thine heart. CHAP. 16, It is the duty of a Christian to meditate upon his God. WHile I was musing, the fire kindled, saith the royal Prophet a Psal. 39 3. . For to kindle the fire of God's love in thy will, meditation and contemplation are necessary: between which twain there is little difference, but that meditation agreeth to those, which with difficulty and pain do think upon heavenly matters: and contemplation to them which be exercised in the matters of the Spirit. But neither in the one, nor in the other consisteth our perfection, but in the love of God only. Contemplation is the work of the understanding, and the way or mean unto perfection: But perfection is in lifting up the will unto God, through that heavenly union, and sovereign love which is the chiefest. There is small pleasure in contemplating, but in loving there is a great joy. The understanding doth not give sustenance unto our souls, but only prepareth the meat that our soul is fed withal. There is no pleasant taste in preparing that which must be eaten, but in eating that which is prepared. And for so much as the object of our will, or that thing which our will tendeth unto, is either good, or seemeth to be good, so that nothing can be loved, but that which is good, or else taken for good, under the colour of some thing that is good; & the understanding conceiveth a bottomless depth of goodness in the Lord, very cold should the will be, if, like another Phoenix, it consumed not itself even with the fire of that heavenly love, beholding by contemplation the glorious beams of the Sun of righteousness. Shake thy wings like the Phoenix, and lift up thine heart in meditation, and surely thou shalt perceive thyself to be converted into dust and ashes as it were, while thou confessest thy loathsome baseness before the infinite and incomprehensible goodness of the Lord. If thou wilt enjoy the sweetness of godly prayer, & be refeshed therein by heavenly contemplation, thou must lift up the force of thy will unto God. Some are exercised only in the intellectual part, and not in the affectual part of the will, whose end is not to be inflamed with the love of God, but only to attain some curious speculation in high matters; hence are they still musing how our Saviour Christ was borne, how he lived, how he suffered, and rose again from the dead. But these be far from true contemplation in deed, if they fix their felicity in the knowledge, and pure speculation of such mysteries of God: for they are to ascend unto the fiery sea of God's love to manwarde, to whom by a reciprocal love of their own; they should be united and incorporate, so as all the imperfection of thine own mortification may be made perfect & pure through him and his love. If thou hast gotten any knowledge of God, thou must not stay there, but thou art withal to proceed unto the love of God. They which truly think of these things, they may well be called and counted the friends of God: such were the blessed Apostles unto whom the Lord saith b john. 15. 15. : Hence forth, call I you not servants, for the servant knoweth not what his master, doth; but I have called you friends: for all things that I have heard of my Father, have I made known unto you. But they which neither think hereof, nor give themselves unto the works of piety, may well be called not the servants of God, but the bondslaves of Satan. True contemplation is the beginning of glory. Through it a man cometh to the knowledge both of God, and himself; and that being attained, he falleth out of love with this world, and thereby God blesseth him with new strength to serve him withal. CHAP. 17. He that will live with Christ, must first die to the world: FOr thy sake are we slain continually, saith the Psalmist a Psal. 44. 22. . Happy is that soul to which Christ both in life, and in death is advantage b phillip 1. 21. . So long as thou livest in thy flesh, thou must die to the world, that after thy death thou mayest live for ever with Christ. Thou shalt be quiet within, if thou use not to gad much abroad, but to keep thyself at home. He that fervently seeketh after outward things, must needs wax cold in the matters of God. If thy disordinate appetites, and desires of the world be not dead in thee, look never to obtain the true comfort of the spirit. Christ he died for all, that they which live, should not hence forth live unto themselves, but unto him which died for them, and rose again c 2. Cor. 5. 15. . I live, yet, not I now, but Christ liveth in me, saith the Apostle f Gal. 2. 20 . That Christ may come into thy soul, it is needful that first thou die unto sin; and that the inward man may live, the outward man must be mortified. Ye are dead, and your life is hid with Christ in God, saith the Apostle g Col. 3. 3. . Thou diest when thou ceasest to be such as thou wert before in wickedness. If we live in the spirit, saith the Apostle h Gal. 5. 25. let us walk in the Spirit. For if ye true after the flesh, ye shall die; but if ye mortify the deeds of the body by the Spirit, ye shall live i Rom. 8. 13. . Saul he spared Agag and put him into prison, being commanded from God himself to destroy all the Amalikites, and to have no compassion upon any of them k 1. Sam. 15▪ 3. 9 . So many do enclose, and shut up their wicked passions for a while, but they kill them not presently, as God would have them to do. For it is not enough for thee to imprison thine affections, that they burst not forth, but thou must beside kill them, so that all inordinate concupiscence, and desire of the world have no life at all in thee. There be divers and sundry persons which like the trees in winter, seem as it were dead unto the world, but they are no sooner ill entreated, but they cannot only murmur, but rail too. For the roots being left alive, they begin to spring again assoon as the tentation of summer cometh upon them. Because thou hast let go out of thine hands a man whom I appointed to die, thy life shall go for his life, saith the Prophet unto Ahab l 1. Kin. 20 42. . The life which thou givest unto thy fleshly part, which God will have killed, it shallbe recompensed by the death of thy soul. Consider advisedly who it is that liveth within thee. If the flesh do live, than is the spirit dead. Thou shalt never give thyself unto devout prayer and meditation, unless first thou be mortified in mind: yea it is necessary that all thy spiritual exercises begin at mortification. Many will fly without wings. They profit smally which are not mortified. Of this be thou sure, thou shall never see God, unless thine affections are so ravished with the love of God, that thou art throughlie minded in regard thereof to despise thyself. The pure love of God maketh thy mind simple, and so free from all worldly desires, that it doth without all pain and labour mount up unto the Lord. If thou wert dead unto the world, the world also would be dead unto thee again, as it was to the glorious Apostle S. Paul m Gal. 6. 14. . Even as the sea retaineth in it those men that be living, and casteth out to the shore such as are dead: so the world it maketh greatly of those which live to the world, and suffereth them to have no rest therein which are as dead thereunto for Christ his sake. CHAP. 18. By abstinence the flesh m● be brought in subjection to the spirit. IF ye live after the flesh, ye shall die, but if ye mortify the deeds of the body by the Spirit, ye shall live, saith the Apostle a Rom. 1▪ 13. . Thou shalt never please the Spirit, except thou subdue thy body by abstinence, and true repentance for thy sins. If thou burden thy body with much meat, thou shalt depress thy soul through the weight of sin. The devil by offering the forbidden fruit to our first parents overcame them, and brought them, and us by them into the displeasure of God b Gen. 3. 1. 2. &. . The first tentaion wherewith job was tried arose from the rioting and bellie-cheere of his sons and daughters c job. 1. 13. etc. . S. Paul, notwithstanding he knew himself to be an elect vessel of the Lord: yet he bear down his body d 1. Cor. 9▪ 27. ; and we on the other side knowing ourselves most heinous sinners in respect of him, we live and fare deliciously without scruple of conscience. Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of t●t● life, saith our Saviour e Luke. 21▪ 34 ▪ Daniel to be the better prepared to receive the heavenly consolations, he was in heaviness for three weeks of days, and ate no pleasant bread, neither came there any flesh, or wine into his mouth, till three weeks of days were fulfilled f Dan. 10. 2. 3. 4. etc. ; and immediately thereupon he saw most heavenly visions and revelations from God. If thou wilt overcome thine enemy, bereave him of his weapons. The armour, that Satan taketh to foil thee with all, is thine own flesh. He that giveth himself to bodily pleasures, shall fall into the snares of the devil. Labour to destroy the idol of the flesh by abstinence, watching, and prayer, so shalt thou carry away from Satan a most glorious victory. Nothing maketh the Devil more bold to invade, as thy delicious pampering of thy flesh. He that thinketh he can live chaste faring daintily and deliciously, deceiveth himself, and is a fool. Take away delicate fare, as wood▪ and thou shalt quench the fire of sensual desire. After that Lot had out of measure quaffed up wine, and was drunk, he committed incest with his own daughters g Gen. 19 33 34. etc. . Though a man ascend unto the mount of meditation; and profess religion, yet will he fall with Lot, unless he keep a sober diet, & abstain. It is dangerous riding of a colt which neither is tamed, nor hath a bridle. Hold in the colt, the flesh, with the bridle of abstinence, lest he throw thee down to thine hurt: bind his mouth with bit and bridle, as the Prophet saith h psal. 32. 9 . Rush not violently into the waters of worldly delights, unless thou wilt be drowned as Pharaoh with all his host, were i Exod. 14. 28. . They sunk like stones into the bottom, as thou shalt likewise both in body and soul, unless thou tame and restrain thy flesh with the bridle of abstinence. By abstinence much sin is avoided; unlawful pleasure banished; our salvation furthered; grace confirmed; and chastity is retained. It is a shameful thing for the master to be overcome of the servant. As great shame is it for man, which by creation is made little lower than God k psal. 8. 5. , to fulfil the mind of so vile a slave, as the flesh is. CHAP. 19 The lover of God, loveth little company. I Will allure her & bring her into the wilderness, and speak friendly unto her, saith the Prophet a Hos. 2. 14. . When God speaketh unto our soul, he needeth no witnesses. When the pleasure of God was to bless Abraham, he willed him to get him out of his own country, and from his kindred, and from his father's house b Gen. 12. 1. . God called Moses out of the mount unto himself c Exod. 19 3. 12. , and charged that none besides should go up to the mount, nor touch the border of it As Hagar wandered up and down in the wilderness alone, the Angel appeared unto her to her exceeding comfort d Gen. 21. 17. . Eliah also was far from the company of men, when the Angel said unto him, Up and eat e 1. K. 19 5. . God when he seeth thine heart to be solitary and alone, he than desireth to rest in the same; and seeing our soul withdrawn from the cares of this world, he revealeth many things thereunto, which he would not, if he saw it occupied immediately with the affairs of this world. God is a Spirit f john 4. 24. : and therefore careth not so much that the body, as the soul should be solitary. He may be said to be a sole man, whose mind is not fixed upon these worldly things. O that thou wouldst leave all these dreams, and toys, and idleness, and commend thine heart into the hands of Christ; thou shouldest then have much comfort of the spirit, which now thou goest without. If thou didst know what loss thou receivest, while thou busiest thyself in worldly affairs, thou wouldst not think it such a pain to serve Christ, as thou dost▪ The woman mentioned in the Gospel, which was diseased with an issue of blood, came secretly behind our Saviour, touched the hem of his garment, and was presently healed g Matth. 9 20. 22, . Let every Christian soul that is diseased and weak, draw near secretly unto jesus Christ h Mat. 6. 6. , for in him it shall find perfect salvation, and true comfort of spirit. Thou shalt sooner be cured, if thou lift up secretly thine heart unto almighty God in thy chamber, than if all the day long thou shouldest walk up and down in the market steeds, or palaces of earthly Princes. No tongue is able to express the sweetness of that prayer which is private, if it be unfeigned. Think nor thyself then to be alone, for, as said Flisha, i 1. K. 6. 16. They that be with us, are more than they that be with them. Thou hast never more company, than when thou art most solitary. Sweet is the fellowship of jesus Christ, and the comfortable society of the blessed Angels. But when thou prayest, enter into thy chamber and when thou hast shut thy door, pray to thy Father which is in secret, saith the Lord k Mat. 6. 6. . If thou didst savour the things of the Spirit, thou wouldst not deem solitariness unnecessary for prayer. It is the nature of them that love to covet, to be solitary and alone Have you not read that it was the wont of our Saviour Christ to pray alone upon the mount of Olives l Luk. 2. 239 ? When our first parents were alone in paradise, they were grateful to God, and to his holy Angels, and dreadful to Satan: but they had no sooner acquainted themselves with strange company, but their eyes were opened; their bodies naked; and they lost the favour of God to their extreme affliction m Goe 3. 1. 2 etc. ▪ To be short therefore thou shalt forego thy Lord and maker, unless thou carefully do avoid the company, I say not of men, but of ungodly and profane persons. Make not so small account therefore of God, that for the company of thy pot companions here, thou wilt lose the company of thy God in the world to come. CHAP, 20, The more wise and godly a man is, the more silent he is, and of the fewer words, IN silence, and in confidence shallbe your strength saith Isaiah a Is. 30. 15. . Unless thou avoid unnecessary company, and love silence, thou shalt never be perfectly religious. S. james doth say b jam. 1 26. , If any man among you seemeth religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain. He giveth a great argument of wisdom, which is sparing of his speech. Whatsoever thou hast won by prayer, thou wilt lose by prating. Silence is a good keeper of men in devotion. Marvel not that thou art cold and weak in prayer, if thou spend thy time in superfluous and idle speech. Learn to hold thy peace, if thou wilt profit. For why hath God given thee but one tongue, and two hands, but because thou shouldest speak little and do much? God hath appointed two hatches to thy tongue, one of them is of flesh, as the lips; the other of bones, as thy teeth: & this is to the end that being so kept in it should never speak superfluously, but only when necessity enforceth, and ministereth just occasion. When thou judgest, or pratest, what art thou but as it were, a city without a wall; a house without a door; a vessel without a cover; or an horse without a bridle? What good thing canst thou keep, if thy tongue do run before thy wit? If it be lavish of speech, it will open an entrance for the devils into thee, which will carry that away, which thou hast gotten before. Death and life are in the power of the tongue c Pro. 18. 21 . A goodly ornament of all virtues is silence. As the vessel that is covered, will sooner be hot, and cause the liquor that is in it the looner to boil, than that which is uncovered, by reason of keeping in the vapours: so if thou keep thy mouth shut up close by silence, thou shalt the sooner wax warm and zealous in the service of God. Unless thou have learned to hold thy peace, thou wilt never learn to speak advisedly. The Scripture speaking of the godly man doth say d Lam. 3. 28 , He sitteth alone, and keepeth silence. He that keepeth silence, will the more easily lift-up his heart unto the Lord. S. james saith e jam. 1. 19 : Let every man be swift to hear, slow to speak, and slow to wrath. Easily they fall from the rule of Godliness, which unadvisedly do breake-out into much babbling. Even as when you shut a conduct mouth, where water passeth, the water will straightways mount up on high: so while you keep close the lips with silence, the spirit mounteth zealously unto the sight of God, and the soul ascendeth on high, and tasteth the more sweetly the comforts of the spirit, by zealous and earnest prayer, But if thou babble with thy tongue, thou hind'rest thy devotion; and openest a door to thy watchful enemy, at what time soever thou speakest idle words, The city of our soul must needs suffer many a sore assault, when it is without the walls of silence to keep of strokes▪ It is written of Nebuchadnezzar that he broke down the walls of jerusalem, robbed the temple, and carried the jews into captivity f 2. K. 25. 45 & 1. , Surely the like would Satan do by thee, as often as he seeketh to make the break thy silence, that so he may rob thee, and make spoil of the temple of thy conscience, and bring thy soul prisoner into the Babylon of hell itself, Set therefore a good watch about these, lest thou be robed and spoiled of thine enemies. HHAP 21, The servant of God must avoid not only ill, but also idle talk. But I say unto you, saith our Saviour Christ a Mat. 1226 , that of every idle word that men shall speak, they shall give account thereof at the day of judgement Our heart is like unto wax, that with cold groweth to be hard; and by heat waxeth soft, and tender again, and being once soft it receiveth the print even of a King or any other great man. Thou must stop thine ears from vain and idle talk, for they cool and harden thine heart; If thou keep not thyself from either using or hearing the same, little shalt thou profit in the service of God. Holy and spiritual communication it doth inflane the heart with heavenly & good motions. On the day of our saviour's resurrection the two disciples that went traveling by the way towards Emmaus b Luk. 24. 13. 14. etc. , talking with our Saviour Christ had their hearts inflamed within them, as they did after say between themselves, Did not our hearts burn within us, while he talkedwith us by thy way, and when he opened to us the Scriptures? Thine heart will be well disposed to receive the impression of the eternal King, 32. if thou warm and mollify the same with the heat of God's word. With great diligence and care should the servant of God avoid idle words, and to reprehend others that use them. If thou bridle not thy tongue, in vain dost thou labour & take pains to profit in the service of God. The Apostle saith c 2. Tim. 2. 24. , the servant of God must not strive, nor be troublesome one to another by contentions, and clamorous speech▪ Lascivious and wanton words are many times odious and oftensive even to those which make no profession of religion: how much then should they be abhorred of Christians indeed? Be circumspect therefore in thy words, and let thy speech be such as well may beseem the servant of jesus Christ. Of evil words much evil doth arise. The Apostle saith d 1. Cor. 15, 3 , Evil speakings corrupt good manners, For ●ll words we go unto ill deeds, As the ship saileth, according as the wind doth blows so our soul sailing forward with the prosperous wind of good speech, it shall joyfully attain unto the haven of rest. As on the other side, if dissolute and wicked words be once blown into the sails of thine ears, they will carry thy soul with a contrary wind into the large sea of infinite confusion. The wise man doth say e Eccles. 9 17. , Let thy talk he with the wise, and all thy communication in the law of the most high, Good words do inflame the heart, kindle thy will, edify thy neighbour, and increase the love of God in thee, Idle and vain words on the other side thee distract the spirit, quench the zeal, diminish devotion, and offend the hearers. metal is known by his sound, If gold have not the sound it should, it is reputed for brass, Words be as it were the sound of the soul. If the words be clamorous, vain, and idle, they are but copper and not gold: but if they be grave and good, then do they show the soul to be as perfect gold. An empty vessel maketh a loud sound, so he that is most void of goodness is vainest in his speech. Bet if thou be grave and sober in thy words, every man will take thee for a stayed and stable man. It is written of judas Maccabeus, that he armed the jews, not with the assurance of shields & spears, but with wholesome words and exhortations f 2, M●c. 15, 11. . Godly words and wise, are a notable armour, but idle speech is very hurthurtfull. If the clock have his wheel distempered within, the bell without will sound false; but if they go true within, then will the bell without strike truly, and tell the right hour of the day▪ by thy disordinate words thy disordered conscience doth appear. As Peter was warming himself in the hall of the high Priest, they that stood by, said again to Peter, Surely thou art one of them, for thou art of Galilee, and thy speech is like h Mat. 14. 70. . And elsewhere in the Gospel it is said, Of thine own mouth will I judge thee, O evil servant i Luk. 19, 22. . By his speech we know of what country a stranger is. With what conscience wouldst thou be counted an honest man, when thy speech is vain, and altogether dissolute? By the breaking out and parting of the flesh in the mouth and tongue the ague is discerned: so thine infirmity is known by the words which break out at thy lips and mouth. Before thou utter any word, use premeditation: because men regard not the heart, but the speech. For by thy words thou shalt be justified▪ and by thy words thou shalt be condemned k Mat. 10. 37. A word once uttered, can never be revoked again. And therefore before thou speak aught, advise thyself, that alterward thou say not, I had not thought; for so to say, is not the part of a wise man. But afore all things have always in remembrance that in the day of judgement, thy Lord God will take a strait account of all thy words and sayings. CHAP. 22: The servants of God must beware of murmuring, backbiting, & slandering. NEither murmur ye, as some of them also murmured, and were destoied of the destroyer, saith the Apostle a 1. Cor. 10, 10. . The tongue of the murmurer is worse than hell; for hell is hurtful only to the wicked, but the tongue of the murmurer it afflicteth as well the good as the bad; yea commonly it is incensed more against the virtuous than against the wicked. He that snuffeth the candle with his bare fingers, though he defile his fingers, yet he causeth the candle to burn the brighter thereby; so he that defameth and speaketh ill of good men, defileth his own soul and conscience, but maketh such as are defamed a great deal the more glorious. So the Pharisie that murmured about that which the good woman did unto our Saviour Christ b Luk. 7. 39 , he was rebuked, but the woman w●s most highly magnified, and commended. The murmurers do more hurt themselves, than other men; themselves they kill, but other men they profit. Miriam and Aaron they murred against Moses c Num. 12. 1. 2. etc. , and was not Miriam therefore punished with a loathsome leprosse, and both Miriam and Aaron rebuked of the Lord of host? and Moses glory the greater by the same? A good name is to be chosen above great riches; and a loving favour is about: silver and above gold d prou. 2● 1. Less doth he offend that taketh away our goods, than he which taketh away our good name. By the hand the body is strucken, but by the tongue the soul is wounded; the hands can hurt but such as are nigh, but the tongue spareth no man be he nigh or far off. All other harms done unto man do easily receive satisfaction, but the hurt received by the tongue can never, or very hardly be recompensed. That which is taken away by theft from any man, may soon be restored him again, but not so of a man's good name impaired by an evil tongue; for although that the defamer do unsay that again which he did slanderously report before, yet is the nature of man so much the more inclined to hear evil than good, that the first evil conceived opinion, will not be so rooted out of the mind, but that there will somewhat thereof remain behind still. One of the plagues of Egypt was the plague of Frogs e Exod. 8. 9 , and one of the plagues of the world, is the plague of murmurers; they sit like frogs all day in the mire and uncleanness of their own sins, and never say word of any man's virtue, nor speak any whit at all of their neighbours good deeds, but in the night when it waxeth dark they make a loud and an evil noise, and do publish( all that they can) their neighbour's faults and defects. The Psalmist doth say f Pal. 140. 3. , They have sharpened their tongues like a serpent; adders poison is under their lips. As the serpents do feed of earth, so the murmurers do feed of the infamy of their neighbour. The Prophet David moveth this question g psal. 15. 1. 2. 3. , Lord who shall dwell in thy Tabernacle, who shall rest in thine holy mountain? Immediately he answereth, He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. God he made not thy tongue of bone, nor of any other hard substance, but of tender flesh, which may put thee in mind that thy words should be gentle and soft, and not rough nor sharp. The murmurers were so hated of the Lord that he said h Num. 14. 23. , Certainly they shall not see the land whereof I swore unto their fathers, 30. neither shall any that provoke me, see it, and ye shall not doubtless come into the land, for the which I lifted up mine hand to make you dwell therein, save Caleb the son of jephunneh, and joshua the son of Nun, And so of six hundred thousand men of foot i Exod. 12. 37. , which came out of Egypt only two persons entered into the land of promise; if not into the earthly, than how into the promised land of heaven? CHAP. 23, The servant of God must not curiously pry into the dealings of other men. WE heard that there are some which walk among you inordinately, and work not at all, but are busy bodies, saith the Apostle a 2. Thes. 3. 11. . If thou hast any desire to profit in the service of God, take thou diligent heed that thou make not too earnest inquiry after the doings of other men. And if thou wouldst lead a quiet life, be not too inquisitive what other men do. He that meddleth, and is busy in other men's matters, is evil thought of and hated of all men for his labour, yea even of his very friends. Hence cometh murmuring, and hence springeth pride through the contempt of others, and lack of knowledge of ourselves. The river that overfloweth his accustomed bounds, it washeth the banks that it beateth against, whereby the banks are made the more clean, and the water that washeth them becometh the fouler, and more filthy: even so it fareth with thee when thou goest beyond the bounds of thy vocation: in meddling with matters nothing appertaining to thee, thou defilest thine own conscience, and givest them occasion to purge themselves in as much as they grow more wary and advised by thy words, and thou with a troubled stream of a polluted conscience, runnest on still in thy furious course of ungodliness. What moveth thee to intermeddle in the matters of other men? Art thou a judge, or magistrate appointed by authority to see, and oversee others? Thou must give an account of thine own stewardship b Luke. 19, 2. , not of another man's. There is no merchant that will leave his trade, if he peceave but he be a loser thereby; and thou canst no way apply thyself to any trade, that thou shalt either gain less, or lose more, than by meddling with the lives and dealings of other men, which be not of thy charge. Hast thou so little time to look into thyself, and so much to pry into other men? Whereas thou shouldest bestow little time in seeing into other men's affairs, and much in examining thine own heart and conscience. To look so curiously upon other men, it is questionless an argument of an evil mind, and of a guilty conscience. No man is more rigorous in sifting other men, than he that is most dissolute himself. No man is so soon offended at the small offences of others, as he that hath many and monstrous defaults himself. And no man judgeth so sinisterly of his neighbour, as he which is most loose, and licentious himself. While the master is at home in his own house, all that be in the house do their duties there; but when he is from home, they will do what they list, and take their pleasure. So when reason keepeth the house, and entereth into the conscience, then be all the cogitations, senses, and affections set in good order; but if reason be from home, and wandereth abroad from house unto house prying what others do, that while be all the thoughts of the mind idly occupied, and no good is done at all. Be thou none examiner of other men's lives, neither do as the poor needy tailor doth, that maketh a garment for an other man, and goeth himself naked. If thy neighbour be nought, he, and not thou, shall bear his burden. Thou shalt find for thyself enough to do, if thou wilt enter into the consideration of thine own if. Why, like Martha, art thou troubled about many things? One thing is necessary c Luk. 10. 41. 4● . even that thou deal with God, casting of all other things, if thou wilt live in quiet▪ It is a sign that thou lovest God but little, if thou lookest curiously into the lives of other men. If needs thou wilt be an examiner of thy neighbours dealing, go to then seeing him in necessity take thou compassion upon his misery, yea help and succour him in his need and to none other end busy thyself about other men. Love all men, and fly all unnecessary matters, so shalt thou be loved both of God, and men; and so shalt thou lead a joyful and merry life in this world. CHAP. 24. One Christian must bear with the faults, and infirmities of another, Bear ye one another's burden, saith the Apostle( a): Suffer your neighbour, seeing he must bear with you, in many things. Take not such offence at thy brethren, neither so easily do thou observe their faults: Thou hast enough to look into thyself, so that thou needest not to observe curiously what another doth. If all men be not of thy disposition, blame them not therefore, neither be grieved. For though very perfect thou wert, yet may others also be holy, so well as thou, though in all things they be not like unto thee. When you see imperfections in others, think that under those defaults there be many virtues; and that more good a great deal they do, than you be ware of. Thou shouldest be so far from condemning thy neighbour, or having indignation against him, that thou oughtest to confess none more weak and wicked than thyself. Interpret the works of thy neighbour in the better part, if thou canst not excuse the deed, yet excuse the intent, which may be good; or if the work be ill, yet think it was done of ignorance, and not of wilfulness. And if thou canst no way excuse thy brother that hath sinned, think that by some grievous tentation or other he was overtaken, and that thou shouldest be more wicked thyself, if so great a tentation did assail thee. And lastly thank God, that hitherto thou hast not felt what it is to fall into such temptations, and with tender compassio pray unto God for thy neighbour that hath sinned. The Apostle saith b 1. Cor. 10. 12. , Let him that thinketh he standeth, take heed lest he fall. If through pride thou hast judged rashly, God will sister thee to fall either into the same sin which thou condemnest in thy brother, or into some other as great, or greater, to bring down thy proud stomach withal. S. Peter, when he thought himself of greater courage than the rest, was forced to say unto our Saviour Christ c Luke. 5. 8. , Lord, go from me, for I am a sinful man. True holiness is never without compassion, though always without indignation. The just man hath pity upon the sinner, knowing that himself may fall so well as any other man. If thou be learned, wise, prudent, and have more favour either with God or man than others, be not proud thereof, neither despise thy neighbour, but rather find fault with thyself, that being many ways more bound to serve GOD, art yet so cold in religion; and think that if God had shown that favour, and granted those benefits even to a thief, which he hath given to thee, he would have been so far from delighting in the every, that more a great deal he would have promoted the glory of God than thou dost. If God hath dealt so well with thee, why so wickedly dost thou requite the same? Continue I pray you, in the humble knowledge of thyself, that God may power his graces more plentifully upon thee. If thy brother offend, receive him again in love and mercy, according to that of The Apostle d Gal. 6. 1. . Brethrens, if if a man be fallen by occasion into any fault▪ ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. Consider thyself saith S. Paul, and mark thine own defects, and be not proud, neither with indignation reprove thy neighbour. When thou correctest others, mark with what pity thou dost the same. When thou sinnest thyself, wouldst thou that God forthwith should tumble thee headlong into hell? If then thou wouldst that God mercifully should deal with thee, pity thou in like sort thy neighbour, For he that with severity would correct the sins of other men, he shall with severity be punished at the hands of God himself. Despise no man, though he be a sinner, for thou knowest no● what his end shall be; he that is bad to day, may be good to morrow. Who ever would have thought that he should have come unto a good end, and entered with Christ into the celestial paradise, which had spent his life in the every and wickedness e Luke. 23. 41. 42. etc. ? Have we not read of many great sinners, which afterward proved Saints? No man therefore is utterly to be rejected, though an heinous sinner, inasmuch as he may prove yet a good man before he die, ●or, the Lords hand is not shortened, that it cannot save f Isa. 59 1. . Appoint no bounds unto the favour, nor limits unto the goodness of God. It may be those which you see to offend to day, the Lord hath predestinate, and chosen for his very saints, though not called them as yet. What shall become of men hereafter, thou wottest not: only this thou knowest that thou art a sinner, and deservest of all men to be contemned, and to burn in the pit of hell fire. If thy neighbour do sin, take thou heed, Ye are the body of Christ, and members for your part, saith the Apostle g 1. Cor. 12. 27. 21. etc. . It is conformable to the law of nature that one member should help another. Despise not thine own flesh, but patiently bear the defects of thy brethren; take none offence, neither forsake the holy exercise of prayer and contemplation, though thou be enforced to behold the faults of others which thou wouldst not. It hurteth the servant of GOD much, when he busieth himself about other men's defaults, and hindereth his proceeding forward in godliness exceedingly. Enter thou into the secret closet of thine own conscience, hear in mind always how thou art a sinner; and live in great fear, in as much as thou mayest greatly doubt, whether God be pleased with thee or no, or how long thou shalt continue in thy goodness, if thou have any. CHAP. 25. As wicked actions, so evil thoughts must be taken heed of. woe unto them, that imagine iniquity, and work wickedness upon their beds, saith the Lord a Mic. 2. 1. . Think not upon vanity in your hearts; for even of wicked thoughts thou shalt yield an account unto God. What would men say, did they see your cogitations? Now at the day of judgement things shallbe lightened that are hid in darkness, and the very counsels of the heart shallbe made manifest b 1. Cor. 4. 5. ; what a confusion of face shall then be dost thou think? If thou dwell any time in wicked cogitations, it cannot be but thou must fall into the pit of destruction. For of the abundance of the heart the mouth speaketh c Mat. 12. 34 , and the hand worketh. As the corn is which thou puttest into the mill, such shallbe the meal that it yeedeth. Thine imagination it goeth about always like the wheel of a mill, if therein thou puttest good thoughts, it will afford thee again the meal of good work; but if thou puttest thereunto evil cogitations, look for nothing but evil action from the same: O barley corn will never good meal proceed▪ nor of idle thoughts good works. He that continueth long in a wicked cogitation can hardly avoid it but he must consent thereunto. Blessed shall he be that taketh & dasheth thy children against the stones, saith the Psalmist d psa. 137 9 . When thy cogitations are yet but young, & of small groweth, dash thou and bruise them into pieces if they be wicked; but if they agree to the law of GOD, suffer them to spring and prosper. If thou mayest, destroy thine enemy while he is yet but young, lest after he be growen-up, he do kill thee. A wise man will dread his enemy, though he be but small. The thought is like unto the root of a tree, which if it be green, it is good, and will yield fruit; but if it be dry, it affordeth none at all. If the though be good, it ministereth good matter unto the will to take hold of which being maintained and holpen forward with understanding, doth bring forth good desires, from which good works doth proceed. Thou must not continue in evil thoughts; which the Lord cannot abide, as appeareth by the prophet jeremiah e jere. 4. 14. , How long shall thy wicked thoughts remain within thee? So long as the Gentiles were mixed, and remained with the people of Israel, so long was God absent from them, and would not speak unto them at all. So God he will forsake thee, if thou allow any place for evil cogitations in thine heart. When a little spark of an evil thought doth catch hold in thy mind thou must not blow on it, to kindle it thereby, lest afterward it grow into a fire unquenchable to consume thee withal. The silk worms be at the first but little grains like unto Mustarde-seede, but by the carrying of them about in women's bosoms, they do gather an heat, whereby they come unto life, and so prove worms. Pewage that thou sow not the seeds of sensuality in thy corrupted imagination, lest by the heat of natural concupiscence they prove worms to gnaw thy conscience into pieces. Nourish not thine evil thoughts with the heat of worldly love, neither let thy consent yield unto them, lest thou be deceived, and perish with au evil death. CHAP. 26. Idleness is the enemy unto godliness. Idleness bringeth much evil, saith the wise man a Ec. 33. 26. . Above all things shun thou idleness as the mother of vices, & the stepdame of virtue. Idleness it is nought else but the death and grave of a living man. If God, would not that man at the first, being created in original righteousness, and endued with so many excellent graces, should lead his life in idleness; thinkest thou that thou art Idly to passe-away thy time, being environed with so many enemies? The Lord took Adam, and put him into the Garden of Eden that he might dress it, and keep it b Gen. 2, 15 . But Adam even in that estate of his was foiled through the malice and subtlety of Satan, and thinkest thou a weak and wicked man, living idly in pleasures to be safe? Man is borne unto travel, as the sparks fly upward, as job saith( c). As God hath given the bird two wings to fly withal: so hath ●●e given thee two hands to work withal. The birder will not shoot at a bird while she flieth, but when she si●t●th still. The Devil than seeketh to oppugn and overthrow thee, not when thou art occupied, but when thou art idle. Be always there fore doing of some good, lest when thou art idle thou be overtaken. The vessel that is employed to some use, and full already, it can receive no more into it: and the mind that is full fraught already with good things, hath no room in the same for idle & wicked cogitations. Unless it be empty either wholly or in part the enemy of mankind Satan, can put nothing thereunto. The running water it bringeth forth the best fishes; but the standing water as marishes, lakes, and such like, they engeder frogs, and serpents, and the fish that is within them is unsavoury and dangerous to be eaten. So long as thou art idles what bringest thou forth but idle, or dishonest, and evil cogitations? Shun thou idleness, as thou wouldst the plague, unless thou wouldst be taken prisoner by a number of sins. So long as David was kept occupied by the persecutions of Saul d 1. Sa. 19 12 etc. , he committed none adultery; but when he sat quietly and idly in his palace, he then defiled himself with the wife of another man e 2 Sa. ●1●. 2. etc. . Solomon also so long as he employed his time in building of the temple, he abstained from many things but being idle from great affairs, he fell and was foiled with outrageous wickedness f 1 K. 11. 3. etc. . The Children of Dan they destroyed the city Laish with fire, and smote the people with the edge of the sword, while they sat quietly & gave themseleus unto idleness g jud. ●8▪ 27 28. . Idleness, it is the nourisher of carnal vices. Shun thou idleness, and thou shalt easily destroy many a dishonest motion in the mind, in cutting of all entrance of idle thoughts by godly business. When the righteous( jaakob) fled because of his brother's wrath,( wisdom) she led him the right way▪ showed him the kingdom of God, gave him knowledge of holy things made him rich in his labours, and made her pains profitable, said the wise man h widow. 10. 10. . The way unto heaven is full of travail, and continual occupations of holiness, and virtuous exercises. If thou haddest in remembrance that one day thou shalt give a strait account of all the time thou now mis-spendest, thou wouldst endeavour with might and main to lose no time at all. The spirit of God showeth itself to all men; where that is there if none idleness. Solomon praiseth a good 〈◊〉 wife, among other things, because she eateth not the bread of idleness i pro. 32. 27. . By idleness time is lost which is a most precious thing. Gather the Manna in the week days, k Ex. ●6. ●● , that thou mayest rest when the Sabaoth day doth come; take pains and travail while thou art in this life, that thou mayest rest and take thine ease while the great day of of that eternal Sabbath shall appear. The slothful will not plough, because of winter; wherefore shall he beg in s●mmer but have nothing l Pro. 20. 4. . If thou pass thy time here in idleness, look to famine for food, and be the meat of Satan in the infernal pit. Idle persons that stood still and did not work be reproved in the Gospel m Mat. 20. 6 . The land that lieth idle, and is not tilled, & husbanded, it bringeth forth thistles, and thorns, as by experience we do see. Beware of idleness, if thou do not, thou wilt bring forth no goodness, but much evil to t●● dishonour of God, and hurt of 〈◊〉. I will thou shouldest affirm, that they which have believed in God might be careful to show forth good works, saith the Apostle n Tit. 3. 8. . And▪ I must work the works of him that sent me, while it is day, saith our Saviour Christ o Io. 9 4, , Employ therefore the ground o● thine heart unto holy and good exercises; that in the end thou mayest reap the worthy fruit of thy labours. CHAP. 27. Good words are not only to be done, but they must also zealously be done. BE not slothful to do service, ( be) fervent in Spirit, serving the Lord, saith the Apostle a Rom. 12. 11. . God requireth fervency in good works. More account doth God make of one hour spent in godly zeal, than of a thousand, coldly consumed in his service. For GOD regardeth more the zeal, than the time in working, whereby thou mayest perceive that in a little time thou mayest gain much. The thief which did hang on the cross by our Saviour Christ, if you consider time, served God but a moment as it were, and yet in that short time he came into the everlasting favour of God b Luke. 12, 40. 41. etc. . Do you not remember how upon the sudden the father received his prodigal son into favour again upon his return c Luke. 15. 20. 21. etc. , made a great feast for him, and received him with all tokens of joy, insomuch that the elder son was angry and said that although many years he had served him yet did he never receive so much as a kid from him to make merry with his friends. 29. Which his anger and indignation was altogether undiscreet, because the prodigal son after his fall returned most zealously unto his father, requiring pardon for his offences, whereas the elder son was lukewarm, & not so zealously affectioned to his Fatherward. There be some young men more zealously given in the service of God, than many old men. And therefore the multitude of years is not so to be regarded, as the zeal of the spirit. He that is neither hot, nor cold in God's matters, may easily be seduced to offend the Lord. God saith d Revel. 3. 15. 16. , I would thou werest cold or hot. Therefore, because thou art lukewarm, and neither cold nor hot, it will come to pass that I shall spew thee out of my mouth. Of warmness there be two kinds, one which goeth from heat unto cold, which is nought; another which forsaketh the cold, and draweth towards the heat, and this is good. He that hath been nought, and beginneth now to draw near unto God, is not to be rebuked but encouraged, and inflamed; but he that was fervent, and is now neither hot nor cold, deserveth reprehension, because he declineth from the heat of the spirit unto the cold of wickedness. This is that lukewarmness which the Lord so findeth fault with, and upon just cause. For it is unmeet that he should so coldly be served, who with such a fervency of love hath given himself to serve thee. Our Lord and Saviour Christ at his last supper said unto judas the traitor e john. 13. 27 , That thou dost, do quickly, he burned so with desire to die for us miserable sinners. The glorious virgin Mary she went into the hill country with haste f ● Luke. 1. 39 40. to visit her cousin Elizabeth; in which act of hers, thou mayest perceive the great zeal of her affection. Do we not read in like sort that the Passeover was commanded to be eaten In haste g Exod. 1●. 1●. ? And did not the Patriarch Abraham run to meet strangers that he might entertain and receive them into his inhabitation h Gen. 18. 2. ? If thou wert to receive a piece of money about the evening, the day being already well spent, and thou having some good way to go, wouldst thou not set the best leg foremost, and make speed that you be not disappointed? Remember, my good friend, what a precious treasure thou art to receive, how far it is to the place where thou must take it up, and how short the time is limited for the attaining the same; make haste therefore; and lose no time, lest thou lose all, to thine utter undoing. O that thou couldst with the Prophet say i Fol. 119. 32. I will run the way of thy commandments. Thou oughtest to be as swift, and ready in the service of God, even as though within one hour thou shouldest leave this world. A certain wise man thus spoke his mind of Physic, The life is short, the art is long, and practice may deceive? this said he, not to terrify his Disciples from giving their minds unto the study of Physic, but that with more diligence they should study the same, inasmuch as our life is short, and the science very hard. Be thou therefore earnest in the service of God, because thy life is short, and many things there be in the same which thou hast to do. CHAP. 28. We must not rashly resolve ourselves in any thing. Believe not every spirit, but try the spirits, whether they are of God, saith S. john a 1. john. 4. 1. . Before thou set upon a work, consider first the quality thereof, and thine own strength, lest like a blind man thou rush upon a thing, and take a fall. Many begin the work even of God with great zeal, but with little discretion, and so in the end lose all their labour; for when they should should bring it unto perfection, they faint and so repent them of their pains taken. God will not that we should be rash in determining any matter, but to do things with wisdom, and discretion, and that before we enterprise any work, that we advisedly premeditate, The virgin, mother of our Saviour, being saluted of the Angel, before she made any answer unto the Angel Gabriel, she thought what manner of salutation that should be b Luk. 1. 29. . If thou dost not consider with prudence afore hand, thou must run blindly in the dark; and so the more forcibly thou fallest, the greater shall be thy bruise. Think that by how much thy zeal is greater, by so much should thy wisdom be greater than other men's. It is written to the reproach of the jews, that they are a nation void of counsel, neither is there any understanding in them c Deut. 32. 28. . David in giving too light credit unto the false reports of Z●ba d 2. Sam. 16. 3. 4. , gave an unjust sentence against Mephibosheth e 2. Sam. 19 29. , which faults divers Princes and Prelates do fall into by believing hand over head that which is told them, whereby many a good man is undone before his cause be heard, and many a poor man suffereth great wrong, before he ever know who were causers of the same. The Prophet Nathan did not well in advising David to build an house for the Lord, before he had asked counsel touching the same of God f 2. Sam. 7. 3. . Our Saviour Christ being chosen to be a judge in the cause of the adulteress, suspended his judgement for a while, writing first with his finger on the ground g john. 8. 6. 8. . Give not credit rashly to every man, for He that is hasty to give credit is light minded h Eccles. 19 4. ; and he that quickly believeth, shall repent at leisure. Be not moved with every wind, neither walk thou by every way, The Apostle saith h Eccles. 5. 15. , Take heed therefore that ye walk circumspectly, not as fools, but as wise, that ye fall not into danger. Christ saith unto his Disciples i john. 13. 15. , I have given you an example, that ye should do, even as I have done unto you Again he saith k Matth. 11. 29. Learn of me, that I am meek and lowly in heart. Christ would that we should follow him, not only in doing well, but also in the manner of well doing, for otherwise a work morally good may be unprofitable for want of wisdom. Greatly is Abraham commended in the Scripture for doing with wisdom that which was enjoined him of the Lord. God commanded him to offer his only son Izaacke whom he loved, for a burnt offering l Gen. 22. 1. : and he for the better performing of that which was commanded him took his son early in the morning m Gen. 22. 3. , lest his wise should have hindered his purpose; and left his servants a far off with the ass n Gen. 22. 4. , that they might be no let unto him at all; insomuch that he had put that in execution in deed o Gen. 22. 10. , had not an Angel of the Lord called unto him from heaven, and willed him to spare the child p Gen. 22. 11. 12. . In all the service that pertaineth unto GOD, he looketh for a discreet, and a wise handling of the same. And, as meat though it be otherwise never so good, yet unless it be well seasoned, it is never grateful unto the taste: so thy service it pleaseth not God, unless it be well seasoned with the salt of a good conscience, and of discretion. CHAP. 29. He that feareth God need fear nothing. Serve the Lord in fear and rejoice in trembling, saith the Prophet a psal. 2. 11 . He that feareth God, feareth nothing besides; and he that feareth not God, is afraid of all things. When Kaine had lost the sear of GOD, he was so fainthearted, and weak that he said b Gen. 4. 14 ; Whosoever findeth me, shall slay me Marvel not hereat at all, because he that hath lost the fear of God, which gave him strength, must needs become weak hearted and fear every thing, but he that feareth God is valiant, and besides God feareth nothing at all: This fear of God emboldened Moses and Aaron to go unto King Pharaoh▪ and boldly to say unto him as from the Lord c Exod. 5. 1. , Let my people go, that they may celebrate a feast unto me in the wilderness. Eliah feared the Lord, and therefore he said unto King Ahab d 1. K. 18. 18. , I have not troubled Israel, but thou, and thy father's house in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Elisha with great severity took up jehoram the King of Israel e 2. K. 3. 13. , and with greater authority did S. Peter in the behalf of himself and of his fellow Disciples make answer to the Rulers, and Elders and Scribes that were gathered together in counsel at jerusalem f Act. 4. 10. 11. etc. ; and stoutly did the Apostles and martyrs speak unto the great men of the world g Act. 4. 19 20. . If thou fearest God, care not for man, Act. 5. 29. Greater is he that is on thy side h Rom. 8. 31. , than he that is against you. But because thou fearest not God, thou art afraid of man, and every small infirmity maketh thee to tremble. The King that is guarded with men of arms standeth in no fear, but sleepeth securely; and other men also of meaner calling be without fear when they go strongly armed in the company of valiant men. Then how should they be afraid that have God for their salfe-gard? The Lord is with me, therefore I will not fear what man can do unto me. The Lord is with me among them that help me: therefore shall I see my desire upon mine enemies, saith the Psalmist i Psal. 118. 6. 7. The Lord is my light, and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid k psal. 27. 1. ? The wise man saith l prov. 28. 1. , The wicked flee when none pursueth; but the righteous are bold as a Lyon. ●s the worldly men that do evil, do live full of fear and suspicion; so good men which put their trust in God, they are stout like the Lions, so that they fear not men. He that feareth God, is not afraid of man: and if thou fear God, many good things shalt thou be sure to have m Tob. 4. 2. . But if thou arm not thyself with his holy fear, thine house it cannot long continue. By the fear of God we contemn the goods of this world. The Marchau●nt through the fear which he hath of losing his life, is content to throw his riches into the sea. If thou dread God, thou wilt cheerfully for the saving of eternal, for go thy temporal goods. It is great folly to pass the time without the fear of God, especially living among so many perils, as the Scripture speaketh of. CHAP. 30. God is to be obeyed, and those whom he doth send for God's sake. WHAT man is this, that both the winds and the sea obey him, said they of our Saviour Christ a Matth. 27. , See that thou obey him, whom the very insensible creatures do obey. It is a wonder that man will not obey him, whom the winds and seas obey. The greatest sign of a mortified man, is obedience; therein standeth the contempt of a man's own self, when a man for Christ his sake denieth his own will. Think it not much to be in subjection unto him that is thy governor, seeing it is written of our Lord that he was subject unto his mother and joseph b Luke. 2. 51. . If thou do consider how much more mighty Christ was, than they whom he obeyed, thou wilt not think it a grievous burden to obey them that be meaner than thyself. Why shouldest thou complain of thy subjection unto man, though some ways thine inferior, for the lords sake, seeing Christ God and man for thy sake obeyed simple and sinful man? Though it be grievous to obey thy superiors; yet the love of God will convert all that sharpness into sweeetenesse, If thou dost but anoint the lock of thy door with oil when it openeth not kindly, it will open and shut to no pain of the opener: so if to thy murmuring thou add the oil of the love of God, thou shalt proceed in peace, and in the quietness of the Spirit shalt do those things, which thou art enjoined. Christ saith unto his Disciples c Luke. 10 16 , He that heareth you, heareth me; and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. The preacher of the word is in the place of God, and that which he commandeth, God himself doth command, when he commandeth nothing which is not contrary to the laws of God. When thou dost reverence him, thou dost in him honour God: and although in respect of his person he be not always good, yet in respect of his office, he is holy. David obeyed Saul, as his king, and governor d 1. Sam. 24 5 6. , though a wicked man, and rejected of God e 1. Sam. 15. 23 , and because he touched the lap of his garment, and that but once, his heart was touched for so doing of the Lord. How think we, shall they escape the chastisement of the Lord that do rend all the garments of their princes and governors by murmuing and sedition, being sinners as Saul was? Recommend thy Magistrates unto God, and obey them cheerfully in all things that are lawful. Much is the obedience of Abraham commended in the Scripture f Gen. 24. 16. 17. etc. Rom. 4. 11. 22. etc. john. 8. 39 40. Heb. 11. 8. etc. jam. 2. 21. etc. . For when God had promised him, that in Izshak should his seed be called g Gen. 21. 22 Rom. 9 7. Heb. 11. 18. and yet for all that commanded him to offer up in sacrifice the same Izhak h Gen. 22. 2 ; Abraham used no contradiction, but held his peace and obeyed, committing the whole matter unto the providence of God. For he that is unreinedly obedient, although that which his superiors command him do seem unto his carnal capacity a fond and absurd thing, yet if it imply no sin in it, he will yield obedience thereunto, subduing his own wit, and making it agreeable unto the commandment of such as be set over him. Thou must not be the judge of the governor, nor take on thee to know the cause of that which is commanded thee, for God will have inferiors not to be busy inquirers, but humbly obedient. Do not thou curiously dispute and reason about that which is commanded thee. The beginng of all man's misery, and mischief it came from the woman's curious disputing with the serpent about the commandment given unto our first parents of God i Gen. 3. 1. 2. etc. , For when the Devil reasoned thus with her k Gen. 3. 1. , Yea hath God indeed, said; Ye shall not eat of the fruit of the trees of the garden; If she had done well, she would have taken up her adversary short, and said, I wot well what God hath commanded me to do, even that I forbear from eating of the forbidden fruit when he hath done so, I may not inquire; but seeing he hath commanded, I must give obedience thereunto, because he is my God and creator: but she overthrew herself, because she would enter disputation with Satan. It is not the duty of a subject to argue, but to obey. Hold thy peace, and obey; neither make answer to thine adversary, otherwise thou shalt be overcome. Let thy will be all one with thy superiors will. For though the man that commandeth thee, be of an evil life, yet if that which he commandeth thee be good, thou shalt by obeying both give a good ensample unto others, and profit thyself. The obedient subject liveth at great case, when the troublesome person is never without troubles. Remove away the burden of thin own will, which so doth tyre, & weary thee, and lay the same upon the shoulders of thy governor, so shalt thou live in security, and quietness. For it is great quietness to live with out care, that so thou mayest the more freely addict thyself unto the Spirit. Only the men of high authority in the world, they may lament and mourn that they want this privilege. But worldlings they comprehend not yet the sweetness of holy obedience. Hence it is that many, which would seem religious, having not thoroughly perceived how pleasant a thing it is to obey for Christ's sake, they both covet prelacy, and shun the quietness of the Spirit; and while they think to find ease, they fall into troubles, and are tired continually with cares and molestations. Only therefore the good souls which be religiously obedient, they get the freedom of the Spirit, and live with joy and comfort. Many of their own free will do choose out places of comfort for themselves, where being once come, they find themselves void of all joy and comfort. But the Godly do even there find most consolation, where they think to have no comfort at all. To be short, look not to find any true comfort but in God, which dwelleth in the heart of the obedient person. If thou be truly obedient, thou shalt find comfort wheresoever thou shalt dwell, because God is with thee; but if thou be led by thine own affection, what place or land soever thou choosest to dwell in, even there shalt thou find an hell, where thou thinkst to have paradise. For thither shalt thou carry thine own will which offereth bloody battle unto thy soul in all places; thither shalt thou carry thy affections, which night and day will vex and trouble thee. But submitting thyself unto the authority of others, as thou shouldest, thou shalt make thyself a Lord and ruler over all things. CHAP. 31. Poverty is great riches. BLessed are the poor in spirit, for theirs is the kingdom of heaven, saith our Lord a Mat. 5. 3. . For the obtaining the custody of some strong castle, or place of defence, a warrant signed with the hand and seal of the Lord or Prince of the same shall do thee more good, than a great deal of money; for upon the sight of the warrant the captain of the castle will give thee possession of the same, which no money could get at his hands. Poverty in spirit is the warrant or bill assigned by the great King of heaven, whereby the poor in spirit shall enter into paradise, seeing the Lord doth say b Mat. 5. ●● , Theirs is the kingdom of heaven. This warrant is more worth for the getting of heaven, than all the temporal riches of the world. Well said our Saviour Christ, Blessed are the poor in spirit; For if he is to be counted blessed which coveteth nothing▪ sure the greedy gatherer of worldly riches, is not blessed, for he coveteth much. The poor in spirit lacketh nothing save that he will not have; what he will, he hath, and that will he not have, which he desireth not. Theirs is the kingdom of heaven, saith Christ. Poverty is a treasure that is easily kept; for no man will or can bereave us of it. It is a sure possession which none will challenge, or lay claim unto. He that is so poor that he hath nothing, needeth never to fear that dreadful sentence against the unmerciful rich men c Mat 25. 43 I was a stranger, & ye lodged me not; I was naked, and ye clothed me not; sick, and in prison, and ye visited me not. He that hath not to give, is not bound unto these works of mercy. Had not the poor estate liked God, the Angel had never in particulars told the shepherds that they should find the Saviour of the world swaddled, and lying in a cratch d Luk. 2. 12 . The apostle saith of Christ that e 2 Cor. 8. 9 He being rich, for your sakes became poor, that ye through his poverty might be made rich. Christ was poor at his birth, in his life, poor; and poor at his death. If the only begotten son of God for thy sake became poor; why art thou ashamed to become poor for his sake? A good poverty is great riches; & to be thoroughly mortified it is necessary that thou despise this self riches, and to withdraw thine heart from the inordinate desire of them. They which stand upon the ground are nearer unto heaven, than they which live below in faults under the ground: So they be nearer unto God that despise the riches of this earth, than are the covetous which serve the world, & have made themselves slaves unto the same. Rejoice therefore if thou mayest herein be a companion of jesus Christ, who hanged on the cross poor and naked to make thee a partaker of those inestimable riches and glory in his celestial kingdom. CHAP. 32. We are to continue in doing good works. ANd ye brethren, be not weary of well doing, saith the apostle a 2 Th. 3. 13 . A good work is never without a reward. For, if thou live in the state of grace, thou sha●t come unto heaven; but if thou art not in such a state, yet shalt thou not lose the good which thou dost. He that liveth evil, and doth no good deeds, shall hardly after become a virtuous man; get therefore the custom of doing well, that by the use the thing may be made easy. Let us not therefore be weary of well doing saith the apostle b Gal. 6. 9 : For in due season we shall reap if we faint not. Christ seeing a fig tree in the way, he came unto it, and finding nothing there-on but leaves only, said to it c Mat. 21. 19 , Never fruit grow on thee henceforward▪ ●nd anon the fig three withered. Therefore is it good to continue in doing well, lest the curse of God come upon us as it did upon the unfruitful fig tree. CHAP. 33. Perseverance in godliness is necessary. HE that endureth to the end, he shallbe saved, saith jesus Christ a Mat. 10. 22 . Many do begin well, but few hold out; it booteth not to hau begun except thou persevere. Take away perseverance, and neither virtue shall have her reward; nor a good work a recompense. The friends of job they began well, in that they not only agreed together to come to lament with him, and to comfort him b job. 2. 11. 12. 1. ; but also in that seeing him they wept, rend their garments, sprinkled dust upon their heads toward heaven, and sat by him upon the ground seven days and seven nights mourning without speaking any word, because his grief was very great, but they persevered not in doing the duty of friends, and therefore they were rebuked, and that deservedly of the Lord c job. 42. 78. . The beginnings of Saul were good c 1 Sam. 10. 9 , but persevering not in goodness he died an evil death d 1 Sa. 31. 4, . If thou despise the vanity of the world, thou shalt bepursued of worldly men. Many have renounced the world, and because they looked back as did Lot his wife unto Sodom e Goe 19 26 , they both in this life were, and in the life to come shall everlastingly be tormented. Endeavour thou to proceed in that good way whereinto thou art entered. Be thou faithful unto death, and I will give thee a crown of life, saith God f Reu. 2. 10. . Upon the skirts of the chief Priest's vesture there were made pomegranates of blue silk and purple, and Scarlet, round about the skirts thereof, and bells of gold between them round about g Ex. 28. 33. . Of all fruits that grow, only the Pomegranate hath a crown on the top, the which, being the reward of virtue, is placed among good works, which are signified by the little bells of gold: they are not set in the highest part, nor in the midst of the garment, because they are not given unto those either that begin well, or be in the midst of well doing; but they are set in the end or lowest part of the vesture, because they only shall receive the crown, which persevere in doing their duties unto the end. The tree that is often removed, doth seldom bear fruit, or not so much as that which continueth in a good soil: and being well bend, if thou change thy mind from one thing unto another, thou shalt never bring forth the wholesome fruit of Christianity, or not so much as the constant man. By exercising of good works, and adding virtue unto virtue, the very habit of godliness is attained. There is nothing better than God; and therefore the service of God is not to be omitted for any thing in the world. The talking of him that feareth God all wisdom: as for a fool, he changeth as the moon, saith the wise man h Eccles. 27 11. . Be not moved with every wind. The fowls they fell on the carcases which Abraham was to offer unto the Lord, and troubled the good man very much, yet could they not make him to give over his good work, but he drove them away i Gen. 15, 11. . If busy, and importunate cares do trouble thee being about to offer the sacrifice of prayer and thanksgiving unto the Lord, yet let them not altogether discourage thee, but drive them away, as Abraham did the fowls, but let them never drive thee from that which is good. What booteth it to take great things in hand, unless thou bring them unto a good end, Consume not thy time in beginning to do well, for fear least death do come upon thee, and find thee idle, and out of the right way. A painted image of a man that is made sitting in a chair, giveth a show to the eye, as though it would rise and stand up, but it never standeth; it seemeth as though it would go, but it never moveth. And so playeth many a man that is often determining to draw toward God, but yet he goeth not unto him at all; he maketh many proffers of going, and yet standeth stock still. Our Lord himself saith k Luke. 9▪ 62 , No man▪ that putteth his hand to the plough, and looketh back, is apt to the kingdom of God. The four beasts, mentioned in the Revelation, they never ceased day nor night, praising and magnifying him that sat upon the throne l Revel. 4. 8. 9 ; no more shouldest thou do, The kine that were yoked together, and brought the Ark of the Lord from the Philistines, although they had young calves, yet did they go the strait way to Beth-shemesh, and kept one path, and lowed as they went, and turned neither to the right hand nor to the left m 1. Sam. 6. 10. 11. 12. . And since thou hast taken upon thee to carry the yoke of our Lord, and to bear on thy back the burden of his most holy commandments, thou must not go out of thy way, neither to the right hand, nor to the left, though thy sensual appetites, like young children do draw, and call thee back again from the service of God. Let the love of God vanquish natural affection, and whatsoever the children of the world do cry and say, yet pass thou forward as one that hath neither ears, nor mouth, until thou come unto Beth shemish, the house of the Son, even unto that light eternal, and incomprehensible glory, where thou shalt see God, even as thou art now seen n 1. Cor. 13. 12. CHAP. 34. temptations cannot be avoided. MY son, if thou wilt come into the service of God,( stand fast in righteousness & fear) & preyare thy soul to tentation, saith the wise man a Eccles. 2. 1 , When thou art tempted, fear not, for being in the service of God thou hast weapons appointed to defend thyself with all. Pharaoh, the King of Egypt did more persecute the Israelites after they made suit to go into the wilderness to do sacrifice unto GOD, than ever he did afore b Exod. 5. 7. 8. etc. . So dealeth our adversary the Devil with us. He plagueth him with greater storms of tentation that is about to forsake him, and to give his mind to serve God, than him whom already he keepeth in his own possession. God he suffereth thee to fall into tentation, to the end he may see whether thou wilt persever in that which good is, or no. But beware thou consent not unto a wicked tentation. Though that fire be stricken out of a flint by force of the steel: yet if there be no apt matter under it for the fire to take hold on, it serveth to no purpose. So though the Devil with the steel of his tentation do strike upon the stone of thy sensuality, yet shall he never strike any fire out of it, that shall do thee harm, except thou join the consent of thy will thereunto. Unless thou be very circumspect thou shalt soon be deceived. For some do come to you in sheep's clothing, which inwardly be ravening wolves c Math. 7. 15. , dissembling their naughty purpose● of all temptations that is the soarest, because under the show of virtues, they feign good will, being utter enemies▪ The rovers on the sea, do carry in their ship with them banners of peace, when they intend nothing but war, that the more easily they may beguile their enemies and bring them into bondage. The Devil also doth spread-foorth the banners of such virtues as Christians have in greatest estimation, that he may be taken for a friend, and so bring them the more easily under his subjection. By this show and face of virtue many be deceived, and carried away. Satan himself is tranformed into an Angel of light d 1. Cor. 11. 11. , and doth change his habit, as did the wife of jeroboam, who thought to deceive Ahiiah the Prophet by disguising herself e 1. K. 14. 2 4. Be not carred away with every blast of wind, but try the spirits whether they are of God f 1. john. 4, 1. . diverse and sundry be the devices of Satan to beguile thee: when thou thinkest he will strike thee on the one side, he will thwack thee on the other; and when h●e seemeth to fly, he will suddenly make a fresh assault. If any tentation have left thee, imagine not now thou art safe, for even then is the devil minded more eagerly to set upon thee. And therefore thou hadst need to be more vigilant in the time of peace, than of war. Into more danger many times doth a ship run in the time of a calm, than in a storm; for in the calm, the sailors go without care, and fear no danger, but in a tempest they have remedies for the same. It is a great tentation to be without tentation▪ When the meat entereth into the stomach, the natural heat beginneth( as it were) to make war with the meat, until that the substance thereof be altered and changed: and if, when it is digested; there be not a fresh supply made of more sustenance for to make a new combat, then doth the stomach make war with itself, and without some other matter be ministered, it consumeth itself, and killeth thee. So if without thou have not, yet with in look for temptations. Grieve not thyself that thou art tempted; for God will not fail to assist thee g 1. Cor. 10. 13. , if thou fail not of thy duty toward him. If outward temptations do cease: yet inward affections will challenge thee into the field, and wage cruel war against thee. In the mean while know that God suffereth thee to be tempted for thy great benefit and behoof. It is needful that temptations do come. The Apostle saith h 2. Tim. 3. 12. , All that will live godly in Christ jesus▪ shall suffer persecution. And i 2. Tim. 2. 5. , No man is crowned except he strive as he ought to do. Now what manner of conflict can there be, where there is none adversary to resist? Nay there can be no glory, but where there is victory; neither can there be a victory, but after a battle. CHAP. 35▪ The temptations which God sendeth making for the benefit of Christians. BLessed is the man that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him, saith S. james a jam. 1. 12. . The time of tentation is but short, but the reward of victory is everlasting. God he loveth thee more a great deal than thou lovest thyself. What soever he suffereth to come unto thee, it is for thy great benefit, and advantage. Tentation it cometh by the permission of God. Satan he tempted job, but yet through God his sufferance b job. 1. 1●. ; so the evil spirit of God came upon Saul c 1. Sam. 18. 10. . The Devil naturally tempteth to hurt us, but he can do no more than God will, and than we can bear d 1. Cor. 10 13. . And seeing God doth suffer thee to be tempted for thine own commodity, it is thy part through his grace and favour to reap the fruit of the same. Never would the Marener betake him to the dangerous sea, did he not look for commodity by so doing neither would the husbandman endure the parching heat of summer, and the biting cold in winter, but that he hopeth for gain and profit by his pains. Be it, that to resist temptations it be laboursome; yet hope of reward bringeth courage, and by the grace of God thou shalt overcome, In every tentation of ours, God he seeketh our amendment and profit. God, if it had been his pleasure could with a flood suddenly have drowned and overflowed the world, but because he sought more the reformation, than the destruction of man, he first admonished them by Noah to repent▪ and that an hundred years afore he drowned them e Gen. 6. 3. . When God had in purpose to send a famine into the land of Egypt, he suffered both Pharaoh to dream, and joseph to expound the same, whereby not only the people were provided for, but joseph was advanced next unto the king f Gen. 5●. 4●. 41. etc. . This doubtless God would not have done, if he had minded that they should have perished for want of relief. So the all-mercifull God, as delighting in the life and not in the death of sinners g Ezek. 33. 11. , before he would punish, did first a smoketh the Ninivites by his prophet jonah h jonah. 1, 2. 3. 3. 4. etc. , Receive therefore chastisement at the hand of God, as from a most loving Father, for therein assure thyself, he seeketh nothing but thy profit and welfare. Persuade thyself, if temptations were not for the good of thy soul, God would never permit thee to be tempted at all. But God dealeth liberally with thee giving many means to save thee by. For thy part put to thine whole strength● that by his goodness thou mayest overcome, and obtain the end of happiness which thou dost desire. Labour thou to overcome; For the pains are but momentany, but thy reward shall be everlasting. The king that hath in mind to advance some special man above all his fellows, will place him first in some service of peril, and importance, to the end that after his return, his fame may be the greater, and his reward the more ample. Susanna had never been so spoken of, and praised, had not her chaste mind been assaulted by those two ancients, that haunted her father joacims house i Sus. vers. 5. 6. etc. . But she overcame the tentation, and so purchased a good name among men, and hath eternal glory with God, insomuch that infinitely more good than hurt came to her by that tentation. In like sort Tobit was tried by the permission of GOD that all posterities should have his name in remembrance, and his patience for an example. CHAP. 36. The remedy to escape tentation, is godly and zealous prayer unto God. WAtch ye▪ and pray, that ye enter not into tentatition, saith the Lord a Mar. 14. 38. Let prayer be a special buckler of defence unto thee against tentation, otherwise look not to overcome. If thou repose confidence in thine own strength, thou shalt be subdued. hearken what the Apostle saith b phillip 4. 13. , I am able to do all things through the help of Christ, which strengtheneth me. God therefore is to be prayed unto that he would strengthen us in all temptations, seeing all our sufficiency is of God. c 2. Cor. 3. 5. Prayer is a messenger as it were, which openeth our need unto God, according to that of the Prophet d psal. 88 2. , Let my prayer enter into thy presence▪ A good messenger ought to have two qualities, the one to be quick, and light; the other to be diligent and earnest in that which he goeth about least through the messenger's negligence the mischief and damage may come while the message is undone, or but a doing. Thy prayer cannot pierce the heavens: if thy mind be oppressed with the cares and business of this transitory world, they are the enemies and hinderers of godly prayers. Therefore unburden thyself of all unnecessary cares for the maintenance of this life, if thou wouldst pray with profit. Again, forsomuch as a good messenger is to be earnest and diligent in his suit that although he be not suffered at the first to come in, yet he give the attempt again and again until he be heard, and sent back again; prayer it must not be neither hot, nor cold, but fervent and fiery. And, as they which would be heard of a Prince do first make means to them which may do most with his Majesty, to have their cause heard, and their suit granted: so if thou wouldst that God should hear thy prayer, and yield unto thy request, use the help of his Son, our only mediator and advocate jesus Christ e 1. Tim. 2. 5. 1. john. 2. 1. 2. . And that we should not give over but continue in supplication and prayer, Heb. 9 15. 13. 24. though we be not heard to our desire at the first, our Saviour teacheth in that parable where he saith, that three loaves were given to a man, and that at midnight though not because he was his friend, yet because of his importunity f Luke. 11. 8. . God he deferreth to show favour, that by thy constant prayer thou mayest more earnestly desire that which thou prayest for, and esteem it more highly when thou hast the same; or if he graun● not thy request, yet be sure he will give that which is a greater benefit and better for thee. Though he know right well before we ask, what we stand in need of: yet will God have us to use prayer as a special mean to obtain deliverance out of trouble. It is necessary that thou pray, not to the end thou shouldest make God privy of thine estate, which afore he knew much better than thyself; neither yet that he should alter and change his determination, but only that by prayer thou shouldest use those means, whereby God purposed to give that unto thee which thou dost desire. Prayer it presenteth unto God thy miserable estate, humbleth thine heart, delivereth from evils, bringeth into the favour of God, and maketh his majesty at peace with thy soul. Prayer it prevaleth over all things. It overcometh men, as appeareth by the example of David g 1. Sam. 17▪ 45. of judith h jud. 13. 4. of judas Macchabeus i 2. Mac. 15. 21. 22. etc. all which, to omit an infinite number more, by humble prayer unto the Lord overcame their enemies; It overcame the fire so that it could not burn the three children cast into the hot fiery oven; It overcame the sea, which by Moses prayer unto GOD divided itself, and gave passage to the Israelites; it overcame time, when Eliiah thereby did make it to rain, and to leave raining as he thought it most convenient, and thereby continued 40. days and 40. nights without meat and drink; it overcame death, as it is manifest in Hezekiah, who being adjudged to die by the sentence of God, by prayer prolonged his life fifteen years: it overcame the clouds, for by the same Heliah brought the clouds of the sea upon the land; it overcame the heavens, for at the prayer of joshua the Sun stood still, and the heavens moved not: yea, which more is, it overcame God himself after a sort, for thus said God unto Moses k Exod. 3. 2. 10. , Let me alone, that my wrath may wax hot againsh them, for I will consume them. Low, how the Lord is held back as it were, when he wileth Moses to let him lone. Briefly the Lord saith l Mar. 11. 24 . Whatsoever ye desire when ye pray, believe that ye shall have it, and it shallbe done unto you. Seeing then prayer is of such efficacy, in all thy troubles, afflictions, and temptations, take unto thee prayer as a buckler, for thereby out of doubt thou shalt get the victory. CHAP. 37. Man being created for God, should only seek God and his glory in all his actions. I Am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning & the ending, saith the Lord a reve. 1. 8. . The rivers do all come-forth of the sea, and thither do they return again; all things naturally desire their proper end, and are by nature holpen towards the same. As God is our sea, from which we came; and the centre whereunto we tende● so our souls by nature must seek, and labour to come unto him, as to the very end for which they were created. Our soul can find no resting place here in this present life. For God himself must be the end thereof, as the uttermost end of all that it seeketh after, and the very cause of the creation thereof. God hath made us for himself, and therefore can our hearts never be at quiet until they enjoy him. It is a thing much to be marveled at, that all creatures doing the duty for which they were created, man only should be rebellious, and have no care of attaining unto his chiefest end. God created thee not for the earth, but for heaven; he created thee not that thou shouldest seek after worldly things, as the final end of thy creation, but that thou shouldest only seek after him. The beasts of the field which God created for the earth, they look downward, and go with all fourer but man, created for heaven, should look not downward as though his mind were fixed upon earthly things, but up to heavenward. Why then art thou so affected to those corruptible things? Cast thine heart upon things above, where thou shalt enjoy those riches that never shall corrupt( b). Depend not upon these visible things, but tend upwards unto things invisible. Loiter not idly by the way, but proceed thou directly toward the end for which thou wert created. Why did God create thee, but to enjoy him? Let him be the final end of all thy thoughts and actions▪ Who shall ascend into the mountain of the Lord? saith the Prophet c Psa. 24● 4 , And who shall stand in his holy place? He maketh answer among other things, He which hath not lift up his mind unto vanity. He hath received a thing in vain which useth not the same to the end whereunto at the first it was ordained. In vain hast thou bought a garment, if thou wear it not; in vain hast thou received thy soul, except thou do those things by the soul for which the soul was created. God created thy memory, that thou shouldest remember him; thine understanding that thou shouldest know him; thy will, that thou shouldest love and desire him. Seeing therefore God hath made thee and that to love and serve him, good reason is it that the little time, which thou hast to spend in this life thou shouldest bestow to the attaining of that most ecxellent and noble end, for which thou wert created▪ He that having a soul, liveth as though he had none; and he that giveth his understanding and mind to the getting of worldly riches and honour, doth greatly hurt and endamag his soul, for unto these ends he was not created. Happiness is the final end of man, whereunto all things be ordained. Place not thy felicity in earthly things, for rest shalt thou find neither in honour, neither in riches, not in learning, nor in any other thing that is created. Call home thine heart from all earthly things; love God only, of whom, and for whom thou art created. Despise this present world, and so shalt thou come unto thy desired end. This very reason, were there no more besides, were sufficient to persuade thee to contemn the vanity of the world, if thou diddest bear in mind that created thou wert for heaven, and not for this world. Abase not thyself so much as to delight in these base and contemptible things of this world, and thou shalt be quiet here in this world for the time, and happy and glorious for ever afterward in the heavens. CHAP. 38. Terrible and horrible shall be the day of judgement unto the wicked. ENter not into judgement with thy servant, said the kingly prophet a Psa. 14●. 2 . David was the servant of God, and yet lo he had in remembrance the day of judgement. So rigorous shall the judgement of death be, that even the holy prophet, so beloved of God, doth quake again at the consideration of the same. Seeing therefore he that faithfully did serve God, so feared God's judgement: how much should he stand in dread of the same, which serveth not God but the world? Enter not, saith he, in judgement with thy servant. If the righteous scarcely be saved, where shall the ungodly and the sinner appear b 1. pet. 1. 18 ? It is a thing much to be lamented that any man should be addicted to these vanities which we have so spoken-of, especially being so near unto the end wherein God will lighten things that are hid in darkness, and make the counsels of the hearts manifest c 1. Cor. 4. 5 Belshazzar, king of Babylon, living in all manner of voluptuousness, and satisfying his lusts in all kind of sin, had suddenly the sentence of God's displeasure pronounced against him d Dan. 5. 1. 2 etc. 26. 27. , & herds Mene, God hath numbered thy kingdom, and hath finished it. Tekel, Thou art weighed in the balance, & art found to light. Peres, Thy kingdom is divided, and given to the Medes and Persians. The hour is very ●igh at hand, when a strait reckoning shallbe taken of all thy deeds, words and thoughts. All the secrets of thine heart shallbe disclosed, and with all rigour of justice punished. Thou shalt not have the face to deny any thing, for thine own conscience shall be thine accuser; neither shalt thou have power and courage to reason the matter before the glorious majesty of jesus Christ, the King of Kings. Thy sins shallbe put into the balance, and all the circumstances of them shallbe weighed and all the benefits which God bestowed upon thee, & thou most cursedly diddest cont●ne, shallbe rehearsed. Then shall thy kingdom be divided, when thy body shallbe committed to the earth to be devoured-up of worms, and thy soul shallbe sent unto hell, there to be tormented in hell fire. To call then upon God for help and mercy, it will not avail thee. Then shalt thou see about thee a severe judge with a most angry countenance; under thee, hell wide open, gaping to devour thee; on thy right hand thy manifold and outrageous sins, accusing thee; on thy left, a most horrible spectacle of infernal and damned spirits, ready to torment thee; within thy conscience; without the world all on a hot fire. If our first parents for eating but a little of the forbidden fruit contrary to the commandment of God, did hide themselves from the presence of the Lord God e Gen. 3. 8. ; where wilt thou hide thyself when God shall appear with thousands of his holy Angels to call thee to an account, and find thee even fully fraughted with sins and wickedness? As wax melteth before the fire, so shall the wicked perish at the presence of God f Psal. 68 2. , It is written g Psal. 33. 8. , Let all the earth fear the Lord: let all them that dwell in the world, fear him. At that day it shallbe as great a pain to stand before the glorious majesty of the Lord of hosts, as afterward to lie boiling in the pit of hell: for he shall not appear unto them to their joy, but to their shame and confusion h Isa. 66. 5 . The friends of this world they will not be brought to the knowledge of the vanity wherein they live till by the punishment in that burning lake their understanding be enlightened and they be enforced to bewail their extreme wretched and cursed estate. Despise therefore from thine heart the vanity, and false goods of of this present world, lest afterward thou repent, when it will be too late, CHAP. 39 The remembrance of the pains of hell, should reclaim us from sin. IN as much as she glorified herself, and lived in pleasure, so much give ye to her torment and sorrow, saith the Lord a Revel. ●8. 7. . If thou diddest consider how these pleasures and vanities in which thou livest shall take an end, thou wouldst live in sorrow and bitterness of soul, and of such things as thou now delightest in, thou wouldst take small joy. job he said b job. 6. 7. , Such things as my soul refused to touch, as were sorrows, are my meat. In this life men cannot away with any thing that may annoy them, and in the next all things, will they nill they, shall vex and torment them. Gather hence, that the more pleasantly men pass their days here, the more wretchedly in torments shall they consume the time in the other world. For look by how much any thing doth resist his contrary, so much is the working of that thing perceived to be more forcible which overcometh and mastereth that which resisted it. Fire doth more resist iron than wood, but when the fire overcometh them both, the heat is greater in the iron, than in the wood. So they which in this life do feel no sorrow, shall be the more tormented in the world to come: as on the otherside the righteous which in this life have had no rest, shall find the greater comfort and joy hereafter. Luke. 16. 25 The mighty shall mightily be tormented c Wise. 6. 6 . In those days shall men seek death, and shall not find it; and shall desire to die, and death shall fly from them d Revel. 19 6. . Like sheep they lie in gra●e, death devoureth them e psal. 49. 14. . The grass feedeth the beasts of the field, and afterward it groweth again: so the damned souls in dying they shall never die; and though their members be quar●e●ed into pieces, yet shall they not perish▪ Note by the hard handling of his friends in this world, how greevosly God will afflict his foes in the life to come. The Apostle saith f Gal. 1. 10. , If I should yet please men, I were not the servant of Christ. The holy Martyrs, which were God's friends, they suffered many a cruel torment; and dost thou give thyself unto voluptuousness, and think for all that to have ease and comfort in the other world g Luke. 16. 25. ? Behold, saith the Lord h jer. 49. 12. , they whose judgement was not to drink of the cup have assuredly drunken, & art thou he that shall escape free? Thou shalt not go free, but thou shalt surely drink of it. Think not that poverty, misery, and affliction were appointed for good men, for although God suffereth them to taste of them for a time, yet are they not purposely provided for them. For God hath ordained them for his own glory▪ But these afflictions properly belong unto thee, if thou art ungodly, although they seem nothing at all to appertain unto thee, and therefore dost shun them as thou dost. If all the torments which the Martyrs have endured were joined together, they should be nothing in comparison of the torments which the reprobate shall, and must sustain in the pit of hell. If thou be afraid in the dark night to be among the ugly carcases of dead men, how wilt thou abide to be in the loathsome darkness among the dead in hell, where thou shalt be forced to continue, and never see the Sun, Moon, nor stars: A miserable land is that where night is continually, and no day at all. If now thou canst not endure the sight of one Devil, how wilt thou abide the horrible shapes, monstrous, and terrible sights of many ugly and cursed fiends. If now thou art not able to abide to hold even thy smallest finger, and that a little while in the fire; how wilt thou continue burning, body and soul in that lake of fire and brimstone, in comparison whereof the hottest fire in this world is but as fire painted on a wall. If some little grief seem so painful unto thee now, how wilt thou abide all manner of infirmities that may be upon thy body at once, and together: The damned person in hell shall be made to bear in his body all infirmities whatsoever the body of man is subject unto: yea every part of him shall have more pain, than the wit of man is able to reach unto or comprehend. If thou shun so a filthy savour now, how wilt thou abide the most loathsome scent of that hellish pit: If thou shouldest be laid on a most soft and delicate bed, and have all things ministered unto thee there that might move thee to take pleasure therein: yet if thou shouldest have all this under condition never to come off from it in forty years space, but be bound to be there such a long time, thou wouldst take it for an intolerable pain & torment. Then how wilt thou suffer thyself, and that perforce, to be bound with fiery chains in some narrow hol● of hell, where thou shalt not stir at all, and from which thou shalt never escape. To live continually without all hope; and to be well assured that no remedy shall come, what can be more miserable? Thou therefore which without all measure lovest the vanities of this world more than God thy creator, turn unto thyself, and think upon th●se so bitter, and so woeful torments; that moved with godly repentance, contemning these vanities, thou mayest by the most holy and mighty God be delivered from these perpetual torments, and punishments in the pit of hell. CHAP. 40. The glorious conditions of the Saints of God cannot so much as be conceived in the heart, much less uttered by the mouth, or described by the pen of man. AND these, ( to wit, which have loved the world,) shall go into everlasting pain, and the righteous into life eternal, saith Christ a Mat. 25. . Even as the just judge will lay everlasting torments upon such as leaving the service of God, have preferred the goods of this transitory world before the God of heaven: so to him that will contemn the base things of this world our Saviour will say b Mat. 25. 2●. 23. . It is well done good servant & faithful, thou hast been faithful in little, I will make thee ruler over much: enter into thy masters joy. ●oseph bringing his two sons to be blessed of his father, jaakob placed Ephraim on Israeles left hand, and Manasseh on his right c Gen. 48. 13. 14. ; after the manner of the world, which giveth honour to the eldest, and despiseth the youngest and poorest. But Israel stretched cut his right hand, contrary to Joseph's mind, and laid it on Ephraim's head, which was the younger, and his left hand upon Manasseh's head ( directing his hands of purpose) for Manasseh was th● elder. So will God do when he cometh to judgement, he will put the right hand of his glory upon them which in this world were at the left hand of adversity; and his left hand of displeasure upon them which lived in their life time on the right hand of ease and prosperity: and so condemn them unto the everlasting hell fire. Great is the goodness of God that giveth unto men so great honour, for so little labour or rather none at all c Rom. 4. 4. 3. 4. etc. . At the sight of God his glorious majesty, whatsoever the heart of a godly man can desire, the eye shall see yea, The things which eye hath not seen, neither ear hath heard, neither came into man's heart( are) which God hath prepared for them that love him d 1. Cor. ●. 9 . It is much easier to tell what life eternal is not, than to utter what the happiness thereof shall be. God shall wipe away all tears from their eyes, & there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain e Re●el. 25. 4. for there shallbe perfect joy: and all things that may provoke unto joy and gladness shall concur together in that place. When joseph had made himself known unto his brethren, the joy was so great that it pleased even Pharaoh well and all his household f Gen. 45. 16. How great thinkest thou, shall be the joy, when all the Saints that ever have been, are, or shall be, shall meet together in the court of the celestial king? If the joy of the wise men at the sight of a star, was exceeding great g Math. 2. 10. what shall our joy be, when we shall see the glory of all God's childdrens in the heavens? If the birds do joy at the rising of the corporal Sun: how shall our souls rejoice to see the Sun of righteousness most comfortably to show himself in his glorious brightness, and incomprehensible glory? If ●Iohn Baptist, not seeing Christ with corporal eyes in his mortal estate, did even spring in his mother's belly for joy h Luke. ●. 44. , how shall we leap and triumph for joy, beholding jesus face to face, and that in his glory i 1. Cor. 13. 12. ? If they of Beth-shemesh lifting up their eyes, and spying the Ark, rejoiced when they saw it k 1. Sam. 6. 13 ; and if Zacheus joyfully received Christ into his house l Lke. 19 6. ; what heart is able to comprehend the joy that then we shall have, when we shall not receive but be received into the everlasting Tabernacles of heaven? nor entertain Christ, but be entertained of jesus himself the king of glory, in his glorious kingdom? If he that found the treasure hid in the field, for joy thereof departed, & sold all that he had to buy that field, m Mat. 13. 44. , what shallbe the joy of our soul enjoying the treasure of incomprehensible riches in heaven, and that freely n john. 17. 2. Rom. 6. 23. Rom. 8. 32. Ephes. 2. 8. ? If when Solomon was proclaimed king, the people so rejoiced that the earth rang with the sound of them o 1. King. 1. 40. ; art thou able to imagine, or all the men in the world, the singing, piping, and triumphing that shallbe when the King of all peace and tranquillity shall be placed in his royal throne, and proclaimed the right inherit or of the celestial kingdom, to the everlasting comfort and benefit of all good souls? If God would give thee leave to taste the sweetness of those heavenly joys though it were but half an hour, thou shouldest for that favour despise the whole world for the same, yea if there were a thousand such worlds as this: the rather a great deal thou art bound to contemn the pleasures, or more truly vanities of this world, whatsoever they be, if that may further thee any whit to the attaining of those joys, and felicity which shall never have an end. And were this world to be loved as it is not p 1. john. 2. 15 , and the things of the same highly to be esteemed; and if thou mightest live therein a thousand years together and that in such health, honour, pleasure, and felicity as thine heart could desire; yet in comparison of that happiness which God hath prepared for such as love him, the joy would be but sorrow, and the felicity, vanity; which thou shouldest despise: how much the rather than the world being as it is? The sovereign and true joy it cometh from the creator, not from any creature, which if thou once do taste no man can beteane the of q johu. 16. 22 : in respect of this joy all other joy, is but sorrow: all pleasure, is pain: all sweetness, is gall: all beauty, is filthiness, and molestation. Place therefore before thine eyes, as the true servant of jesus Christ, the land of the living r Psal. 142. 5. , toward which thou art bounding, and contemn all worldly vanities, that so thou mayest come unto the heavenly felicity and reign with Christ world without end. The end of the third, and last Book. FINIS.