PREFACE.

I WAS desired of a faithful friend, (to whom I am so much bound that he might lawfully have commanded me,) that I would make him a little treatise, by the which he might be somewhat instructed to know himself, and so give God thanks for the benefits which he hath so abundantly poured upon him. This thing I took upon me very gladly, partly to fulfil his righteous request, which I trust shall be to the great profit of Christ's flock, and partly to declare what I think both of myself and of all other.

Herein may all men see what they have received of God, and how they ought to bestow the talent that is committed unto them, which if you note well, it will cause you to say with the wise man Solomon: Universa vanitas omnis homo vivens, Eccles. i. that is, Every man living is nothing but vanity; which also the prophet David confirmeth, saying, Psal. lxii. If all men living were pondered in one balance, and vanity hanged in the balance against them, it Eccles. v. should quite weigh them down, and be heavier than all they. As, by example, if a man praise a Note. very fool, and think his wit good and profound, then is that person, indeed, more fool than the other. And even so, since man doth praise and

Isaiah xl.

Jer. ix.

1 Cor. i.

commend riches, honour, beauty, strength, and such other vain and transitory things which are but as a dream, and vanish like a flower in the field, when a man should have most need of them; it followeth well that he himself is more vain than those things which are but vanity. For if it were possible that thou shouldest have all these things an hundred year continually, without any trouble or adversity as never man had, yet were it but a vain dream, if it be compared unto that everlasting life which is prepared for Christ's elect and faithful followers. So that all flesh is as hay, and all his glory like a flower of the hay is withered, and the flower fallen, but God and his word endure for ever.

Therefore, let not the wise man rejoice in his wisdom, neither the strong man in his strength, nor the rich in his riches. But he that rejoiceth, let him rejoice in the Lord, to whom be all honour and praise without end. Amen.

A TREATISE

MADE

BY THE SAID JOHN FRITH

WHILE HE WAS PRISONER IN THE TOWER OF LONDON,
ANNO M.D.XXXII.

CALLED

A MIRROR, OR GLASS, TO KNOW THYSELF.

THE FIRST CHAPTER.

THAT ALL GOODNESS COMETH OF GOD, AND ALL
EVIL OF OURSELVES.

THE philosophers to whom God had inspired certain Rom. i. sparkles of truth, acknowledged that the chiefest point of wisdom and direction of a man's life, was to know himself; which sentence the Scripture establisheth so clearly, that no man may dissent from the truth of the same. For Solomon saith, that the fear of the Prov. i. Lord is the beginning of wisdom. Now who can fear the Lord, but only he that knoweth himself, as the Scripture teacheth him? For if I perceive not the im- Rom. viii. perfection of my nature, which is subject unto corrup- Rom. vii. tion, and void of all stableness; if I perceive not the unstableness of my flesh, being prone to all sin, and re- Matt. xxv. bellious to righteousness, and that there dwelleth no goodness in me; if I perceive not the poison of the old

Isa. xiv.
Dan. iv.
Acts xii.

Rom. iii.

James i.

Matt. vi.

Matt. v.

James i.

serpent, and hell, and sin which lieth hid within me, unto which are prepared pains intolerable, I shall have no occasion to fear God, but rather to advance myself equal with God, as Lucifer, Nebuchadnezzar, Herod, and such other have done, which after were sore chastened for their folly.

What hast thou, vain man, whereof thou mayest rejoice? For the Scripture testifieth that every good and perfect gift cometh from above from the Father of light, with whom is no transmutation. So that whether they be outward gifts or inward, pertaining either to the body or soul, if they be good, they come from above from the Father of light. For if thou behold the proportion of thy body, stature, or beauty, thou shalt easily perceive that it cometh of God, even by the words of Christ which exhorteth us not to be careful. For there is none of us all, though we be ever so careful, that can add one [cubit to our] stature, either make one white hair or black.

And, as touching our wisdom, eloquence, long life, victory, glory, and such other, the Scripture testifieth that they come of God, and not of ourselves. For St. James saith, If any lack wisdom, let him ask it of God, which giveth it abundantly. As it is evident by Solo2 Kings iii. mon, which of God desired wisdom to judge between

good and evil. And the Lord made him answer, that because he asked that thing, and not long life, nor riches, nor the destruction of his enemies, but rather wisdom to discern in judgment: Behold, I have given unto thee an heart full of wisdom and understanding, in so much that none before thee hath been like unto thee, neither yet after thee shall any be like unto thee. And besides that, I have given thee riches and glory.

Furthermore, the most glorious gifts concerning our souls, come from God even of his mere mercy and favour, which he showeth us in Christ, and for Christ, as predestination, election, vocation, and justification; and