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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13680	Of the imitation of Christ, three, both for wisedome, and godlines, most excellent bookes; made 170. yeeres since by one Thomas of Kempis, and for the worthines thereof oft since translated out of Latine into sundrie languages by diuers godlie and learned men: now newlie corrected, translated, and with most ample textes, and sentences of holie Scripture illustrated by Thomas Rogers; Imitatio Christi. English.	Rogers, Thomas, d. 1616.; Thomas, à Kempis, 1380-1471, attributed name.	1580 (1580)	STC 23973; ESTC S118358	156,757	336

bend our wits vnto curious and hurtful things neglecting profitable and necessarie matters to haue a thorow insight in prophane affaires and to haue no sight at al in Gods wil and worde What should we passe for termes and questions For he is rid from sundrie opinions whom the euerlasting word doth speake vnto For by one worde al things were made and one word al speake one worde which was in the beginning speaketh vnto al without whom no man can either iudge or vnderstand the truth Now he to whom al things are but one thing which draweth vnto one thing al things and seeth al things in one thing doubtles abideth both constant in minde and continualie in God O God which art the truth make me one with thee in perpetual charitie Many times to reade much and to heare much it irketh me whatsoeuer I can either wish or desire it is in thee Al teachers be ye silent al creatures hold your peace but speake Lord speake thou onlie vnto me For the nigher one is to himselfe and the lesse he wandereth abrode the more easilie he conceaueth and the more excellent things because he taketh the light of his vnderstanding from aboue A pure mind and a constant is not distracted diuers waies because it doth al things vnto the glory of God laboreth earnestlie to be free from selfe-loue For what doth more hinder and hurt a man than the vnrulie affections of the minde A good and godlie man before he goeth about any matter consulteth first with himselfe and is neuer drawen awaie by wicked affections but maketh them to serue at the commandement of reason Of al combats the sorest is to conquer our selues and of al cares the cheefest should be to waxe strong against vice and continualie to profit more more in virtue and holines The greatest perfection of this life is not without imperfection when we are best learned we are ignorant in many things To conceaue modestlie of our selues is a readier waie vnto happines than earnestlie to studie to be deepelie learned And yet is not science or knowledge to be contemned because being rightly considered it is good and alowed of God But for al that the goodnes of a man is better than his knowledge and a good life is to be preferred afore learning But because many desire to know rather than to please God it falleth out commonlie that they er reape either no frute or verie litle by al their studie Now would they be as earnest in rooting out vices and in planting virtues as they are diligent in proposing questions certainlie both the rude multitude woulde be more virtuous and the learned sort more sage than they are Assuredlie at the daie of iudgement we must tel not what we haue read but what we haue done and how religiouslie we haue liued not how rhetoricalie we haue persuaded Go to then where be now those masters so famous and so pointed at in their life time whose places such haue as perhaps neuer think on thē In their life time who but they now where are they So quicklie vanisheth the glorie of this worlde Now if they had liued according to their knowledge and knowen rightlie the word of God then had they studied to their euerlasting praise profit Alas how many euen of the learned sort perish in this world for lack of the feare of God And because they couet to be rather famous than virtuous they are caried awaie with vaine imaginations So that in truth he which loueth much is famous he which despiseth glorie is glorious he which humbleth himselfe is honorable hee which counteth al things but dung to win Christ is prudent he is learned in deede which abandoneth his owne wil to doe the wil of God Chap. 4. Wisedome must be vsed in al our dealings BEleeue not euerie saieng or spirit but examine the matter wiselie by the word of God For alas naturalie we are giuen both to thinke and speake rather il than wel of others But good men beleeue not euerie mans words because they know how that we are prone alwaies vnto euil and that the best offendeth with his tong It is a point of great wisedome to be neither heddy in our actions nor obstinate in opinion As great wisedome is it neither to beleeue euerie mans wordes nor by and by to rehearse that which hath bin told Take counsel of a godlie man whom thou knowest to keepe the commandements of God and folow the counsel of the wise before thine owne fancies A good life maketh a godlie wise man The more a man humbleth himselfe afore God the more wise he is and quiet in al his affaires Chap. 5. How to reade and studie the holie Scriptures with profit LOoke in the holie scriptures for truth not for eloquence reade them with that minde wherewith they were written for thine euerlasting profit not for a polished phrase Studie as wel godly bookes though they be rude as workes both eloquent for stile and profound for method Respect not in the autor either learning or ignorance but let y ● pure loue of the simple truth allure thee to reade and neuer mark who speaketh but what is said Men die but the worde of God shal stand for euer and God sundrie waies speaketh vnto vs not respecting our persons Many times through our owne curiositie we profit litle in the reading of good bookes whilest we stande to discusse those thinges which ought simplie to be ouerpast If thou desirest to reape commoditie reade with al humilitie simplicitie and zeale and neuer couet to be counted learned Be questioning alwaies with godlie men and harken with silence vnto their saiengs be not offended with the darke speech of thine elders for they neuer speake without cause why Chap. 6. That inordinate and carnal affections must be mortified WHensoeuer a man doth couet a thing immoderatelie straight waie his minde is out of quiet The proude the couetous be euer vexed but he which is poore and meeke in spirit liueth at great ease He which doth not mortifie the inordinate affections of his mind may easilie be caried awaie to wickednes and with trifling things be ouercom He that is weake worldlie and carnal can no waies withdraw himselfe from earthlie desires and therefore when he resisteth them it greeueth him when he is contraried he fretteth and if he fulfil his mind he sinneth and by and by doth wounde his cons ience because he foloweth his desires which in steede of that peace which he looked for bring continual disquietnes Wherefore the true quietnes of mind is attained not by folowing but by resisting wicked affections remaineth

Of the Imitation of CHRIST Three both for wisedome and godlines most excellent bookes made 170. yeeres since by one THOMAS of KEMPIS and for the worthines thereof oft since translated out of Latine into sundrie languages by diuers godlie and learned men now newlie corrected translated and with most ample textes and sentences of holie Scripture illustrated by THOMAS ROGERS Iohn 14 16. I am the waie the truth and the life Mark 8 34. Whosoeuer wil folowe me let him forsake himselfe and take vp his crosse and folowe me 1. Cor. 11 1. Folowe me as I folowe Christ. Imprinted at London by Henrie Denham dwelling in Pater noster Row at the signe of the Starre Cum priuilegio Regie Maiestatis DOMINO THOMAE BROMLAEO EQVITI AVRATO NON MINVS EGREGIA PIETATIS MORVM AC LITERARVM LAVDE QVAM SVMMI IN ANGLIA CANCELLARIATVS AMPLITVDINE ILLVSTRI THOMAS ROGERIVS HOS VERE QVIDEM AVREOS DE CHRISTO IMITANDO LIBELLOS A SE E LATINO CONVERSOS CASTIGATOS ET VARIIS AC MVLTIPLICIBVS SS SCRIPTVRAE SENTENTIIS INSIGNITOS IN GRATI ANIMI TESTIMONIVM CONSECRAVIT The first Epistle of the Translator touching Christian imitation in general to the faithful Imitators of our Sauior Christ in England S. WHO entereth into a due consideration of mans nature shal easilie perceaue that most stranglie it is addicted vnto Imitation and though in truth we should liue by lawes not by examples that examples doe more mou● than doe lawes Seruants in a familie soldiers in an armie subiects in a Common-weale maie confirme what I saie For seruants wil imitate their maisters soldiers their capitaines subiects their gouernors be they good be they bad yea get they praise or get they infamie profit or hurt therebie thinking their liues to be a lawe and that to be wel done which is done after their example 1. Wherebie I note first that they should haue great regard vnto themselues who are anie waie either for birth or for office or for calling whether it be spiritual or temporal better than other men For they cannot sinne without great hurt and danger to the Common-weale saie I of them as once spake Cicero of iudges Whence it is that mightie men shal mightilie be tormented 2 Secondlie that seing our nature is such we are to take special heede whome we folowe or imitate For euerie one maie not be folowed neither shal the vngodlie behauior of others excuse vs before God For we must al appeare before the iudgement seate of Christ to receiue according to our owne deeds The licentious life of the Magistrate shal not quite the subiect if he liue not vnder lawes nor the wickednes of maisters excuse the seruant if he be vngratious nor the il conuersation of the preacher be a cause to saue the hearer if he be vngodlie For that soule that sinneth be he what he be maie shal die The precept therefore which is giuen to an imitator of Orators I could wish were folowed of a Christian Imitator In oratorie imitation two sortes of examples there be one alwaies and most necessarie to be folowed the other but sometime and in somethings The example alwaies necessarilie to be folowed of an Orator is among the Graecians Demosthenes Cicero among the Latins they who are but sometime and in some things to be folowed are Poëts and Historiographers So in Christian imitation two sortes of examples there be one to be folowed and that both necessarilie and alwaies which is our Sauior Christ the other but sometime and in some things as are good men and women whether they be aliue or dead Strange perhaps it maie seeme that the good but sometime and in some things should be imitated Yet is it not so strange as true For euerie example of theirs may not be folowed of vs. For the better conceauing whereof it is to be noted that foure sortes of examples yea of the elect and righteous we maie reade of in the holie Scriptures 1 The first we maie behold to imitate as Abrahams faith Iosephs chastitie Dauids zeale Tobias pitifulnes toward the poore and such like wherewith the Bible is most singularlie replenished These are set before vs that we should not be slothful but folowers of them which through faith patience inherite the promises 2 Other examples there be which are wicked as the incredulitie of Moses and Aaron the adulterie of Dauid Peters denial the ambition of the Apostles c. which are placed before vs but for diuers ends First to keepe vs from that vane opinion which in these daies hath mightilie crept into the minds of manie that the elect and regenerate sinne not For that ech of these yea and al these too were elected I thinke the most fantastical wil not denie and yet that they sinned in most ●ainous manner is apparent Secondlie to make vs the more warelie to looke vnto our footing For if they so highlie in Gods fauor so singularlie adorned with his heauenlie giftes did fal and defile themselues so filthilie with sin with what great feare and trembling ought we to make an end of our saluation who are nothing comparable in spiritual gifts vnto them least as God either punished as he did Moses Aaron and Dauid with temporal punishment or reproued as Peter and the Apostles them to their amendment so he punish vs eternalie to our vtter confusion Thirdlie though we sinne that we neither go on foreward and proceede in wickednes nor despaire of Gods mercie no more than they did For the Lord is rich ouer al that cal vpon him repent Therefore ought no man to despaire For it is a true saieng and by al meanes worthie to be receaued that Christ Iesus came into the world to saue sinners wherebie manie haue attained mercie vnto the ensample of them which shal in time to come beleeue on him vnto eternal life Last of al they are set before vs to this ende that as God is merciful so should we be And as he is readie to receaue such into fauor as repent so should we be merciful towards al men that in his iudgement we maie find mercie Wherbie certaine both Heretikes as the Catharans or Nouatians who taught that none which sinned after they were regenerate could be saued and Atheists as Machiauel his fauorers who think that iniuries receaued should neuer be forgiuen are confuted 3 Other things were wel done by good men in times passed which in these daies cannot be folowed of vs without offence to God As they circumcised their male children the eight daie which is vnlawful for vs to do they offered sundrie and manie sacrifices I meane blodie sacrifices vnto the Lord we maie not so do one brother in those daies married the wife of another so to marrie now were incest 4 Finalie some

deedes we maie read of which were singular such as neither we may nor others in those days might folow without the special and extraordinarie motion of the holie Spirit As was Abrahams readines to kil his owne and onelie sonne Isaac as likewise was the spoile which the Iewes made of the Aegyptians by deteining their iewels of siluer and iewels of golde The doing whereof was commendable in them because they were commanded but most damnable should be in others for that there be commandements to the contrarie but none to do so Wherebie it is apparent that good men are not in al things to be imitated But as S. Paule would be so folowed as he folowed Christ so should they be Therefore our Sauior is the example of vs to be folowed and that alwaies and necessarilie alwaies for that he was most perfectlie good and necessarilie because both himselfe and his Apostles haue commanded vs to do so But here mistake me not I beseech you For albeit I saie our Sauior Christ is alwaies yet do I not saie in al things and though necessarilie to be folowed yet not as he was God For he fasted fourtie daies and fourtie nights he rebuked the waues of the sea and the windes and they cessed raging he walked on the sea as on drie land with seuen loaues and two litle fishes he fed foure thousand men besides women and children at one time at another with fiue loaues and two fishes he fed about fiue thousand men beside women and children he restored sight to the blind health to the sicke to the dead life and manie other miracles by the almightie power of his Godhead he wrought which are vnimitable as I maie saie of mortal man In somuch that they offend greatlie whether they do it of superstition as Papists or of meere zeale as did the God of Norweigh who dare enterprise to imitate our Sauior in anie thing which he did miraculouslie as a God My reason is because there is neither commandement that we should nor example of anie disciple or Apostle in holie Scripture that would or durst so do For we are not commanded to make a new world to create things visible or inuisible no nor in the world to do miracles and to raise the dead said Augustine and so do I. Our Sauior Christ therefore in those things which he did as a God must religiouslie be worshipped and folowed zelouslie in what he did as a man He that loueth and hateth what Christ as a God doth loue and detest imitates Christ as much as man maie imitate God he that doth that which Christ did as a man doth folowe Christ as a Christian should What that is this booke at large most notablie and Bernard in few wordes doth showe namelie to abhor the vanitie of the world and that couragiouslie For Iesus because he would not be elected a King fled fro the multitude to repent and that hartelie For Iesus was killed as a Lambe to haue true charitie For Iesus praid for his enimies 1 And herevnto we are moued as by the commandements both of Christ himselfe and of his Apostles Paule and Peter of which afore 2 so partlie because we are called Christians but Christians haue their name of Christ therfore is it meete that as they be coheires of his name so they shold be folowers of his holines so Bernard and No man is rightlie called a Christian who to the vttermost of his abilitie doth not resemble Christ in his conuersation so Cyprian finalie Who doth not imitate Christ maie wel be called a Christian but he is none so Augustine For what doth it profit thee to be called what thou art not to vsurpe a strange name If thou louest to be called a Christian shew the fruites of Christianitie and then wel maist thou take the name of a Christian vnto thee saide the same Augustine 3 Partlie for that he is our God Therefore is it our partes to imitate him whome we worship and serue 4 Partlie because we are by nature giuen to imitation Wisedome would therefore we should imitate the best 5 And partlie because we are Englishmen who of al other people are most famous and infamous too for imitation A shame were it therefore for vs to imitate so painefulie as manie do in eloquence Cicero in philosophie Aristotle in lawe Iustinian in Physick Galen for worldlie wisedome yea to imitate as most do the French in vanitie the Dutch in ●uxurie in brauerie the Spanish the Papists in idolatrie in impietie and al impuritie of life the Atheists and not to folowe our Sauior Christ in heauenlie wisedome and in al godlines of manners That we maie so do he from whom euerie good gift and euerie perfect gift doth come the Father of lights grant who with the Sonne and holie Ghost be praised euermore both in our harts mouths and conuersation that others seeing our good workes maie glorifie our Father which is in heauen Amen the 30. of Iulie An. 1580. Farewel in him whom we are to folow Tho. Rogers ¶ A second Epistle concerning the translation and correction of this Booke SEbastian Castellio hauing translated this booke into Latine thought it good by waie of Preface to giue some reasons both why he had translated the same being in Latine alreadie and why so he had translated it leauing somewhat of the Autor out The case standeth with me as it did with Castellio Therfore am I to yeeld some reasons both why I haue translated this book into English being in English alreadie and why so I haue translated it leauing somewhat out as I haue done For the first I saie that neither is my doing for noueltie strange nor am I as I trust to be reproued therefore For both I haue examples of good men in al sciences and professions who to their great cōmendation haue done the like as maie witnes the sundrie and diuers interpretations of the workes of Aristotle and Plato for philosophie of Demosthenes and Isocrates for Oratorie of Galen and Hippocrates for Physick for Diuinitie of the sacred Bible and also I haue taken the translation thereof vpon me not so much to translate as to illustrate the same with places of Scripture For doubtles great pittie was it that a booke so plentifulie or altogether rather fraighted with sentences of the Scripture was either no whit as in some or no better as in the best impressions quoted Besides I haue not onlie shewed the chapter but the verie sentence also of euerie chapter where what is written maie be found a thing which that I heare of none afore me hath done The bringing of which to passe how paineful it hath bene to me he alone can best report who either hath done or doth go about the like how not comfortable onelie but profitable besides it wilbe to others they

shal finde that zelouslie do reade the same And this whatsoeuer I haue done was taken in hand at the motion of the Printer hereof whose zeale to set forth good bookes for the aduancement of virtue and care to publish them as they ought to be would some printers folowe neither would the sale of good workes be mard manie-times for lack of wel handling nor vaine and vile bookes to the dishonor of God the infamie of this land to the confirming of the wicked in naughtines and alienating of the wel disposed from virtue I saie to the discredite of the Gospel and abuse of printing would not dailie be so broacht as they are In which my translation I haue rather folowed the sense of the Autor than his verie wordes in some places the which also I haue studied as nigh as I could to expresse by the phrase of the holie Scripture supposing it to be a cōmendation as to Ciceronians to vse the phrase of Cicero so to Christians most familiarlie to haue the words of the holie Scripture in their mouthes and bookes Now touching my correction I trust no good man wil mislike the same For I haue left out nothing but what might be offensiue to the godlie Yet is it neither for quantitie much nor for number aboue foure sentences The first whereof is this Hoc signum crucis erit in coelo cùm Dominus ad iudicandum venerit According to Castellios translation Atque hoc erit signum crucis in coelo cùm Dominus ad iudicandum veniet In the English copie set foorth by Edward Hake thus And this signe of the crosse shalbe in heauen when the Lord shal come to iudge the world Which sentence for somuch as I see neither the Scripture nor anie good writer doth confirme the same I haue left out altogether The second is this Sed nec inimicum Diabolum timebis si fueris fide armatus Iesu cruce signatus According to Castellio Quinne Diaboli quidem inimicitias timebis si fide armatus Iesu cruce signatus eris In the English translation Naie thou shalt not feare the enimitie of the Diuel neither if thou be armed with faith and marked with the crosse of Iesus What needes these words And marked with the crosse of Iesus I haue therefore not mentioned them The third is Non enim flat meritum nostrum profectus status nostri in multis suauitatibus consolationibus c. According to Castellio Neque enim in copia voluptatum consolationum situm est meritum nostrum officijque profectus c. In the English translation Neither is our merit and the comming forward in our dutie consisting in plentie of pleasures and comfortes c. Which I haue thus Englished Neither doth our comming forward consist in the stoare of pleasures and comfort c. leauing out the worde merit Because both the scripture is cleene against our meriting and the Autor too in manie places condemnes the same The fourth Sed neque qui tunc iusti erant saluandi ante passionem tuam sacrae mortis debitum coeleste regnum poterant intrare According to Castellio Quinetiam qui tunc iusti seruandique erant ij ante supplicium tuum sacraeque mortis meritum in coeleste regnum intrare non poterant In Hakes translation Naie also euen those who then were iustified and in the state of saluation could not enter the kingdome of heauen before thy passion and the merit of thy pretious death Where then were they In hel I thinke none wil saie it In Abrahams bosome as some in Lymbo patrum as other Papists do saie but that wil not easilie be proued Wherefore as that which otherwise might offend the godlie I haue cleane omitted left out that sentence And as I haue ouerpast without mentioning these which sauor of superstition so haue I added some godlie sentences which haue bene omitted both by Castellio and such as folowed him as maie appeere both in the 47. according to Castel as in mine the 48. chap. within three sentences of the beginning and also in the 63. as in mine the 64. chap. somewhat after the midle thereof So that I maruel both why these were omitted and the rest not amended by such as haue taken the translation of this booke vpon them I grant they haue done the dutie of translators yet sure I am they haue neglected a greater dutie than of translatorship For my part I had rather come into the displeasure of man than displease God and rather moue the obstinat heretike than offend the weake simple Christian. It maie be obiected that I might haue giuen some note by the waie and so let them passe as doth Erasmus in his translations Surelie Erasmus might better do so in Latine than I maie in English For asmuch as most are learned haue iudgement which read his and I do that which I do for the simpler sorte And were other bookes that I could name excellent for manie good points yet for some things superstitious purged and corrected sure I am both God would greatlie like therof and manie men would then reade them who now reiect them and much profit would be reaped whereas now there is either litle or no profit at al taken One chapter you shal find in this my translation more than is in other bookes Yet haue I added no chapter but diuided the 6. chapter of the third booke For asmuch as it comprehendeth partlie a thankesgiuing vnto God for his benefites and partlie a commendation of charitie which aptlie me thinkes makes two chapters Now he who principalie both stirred the Autor to make this booke and me to do what I haue done euen God almightie grant that both you and I and euerie of vs maie vse it to the comfort of our soules Amen Yours in Christ Tho. Rogers A godlie Preface made by him whosoeuer he was that translated this booke out of the Latin tongue into French IF this booke which concerneth the following Christes example haue heretofore yeelded some frute to such as haue giuen them-selues to the reading thereof I thinke it wil yeeld no lesse hereafter specialie now that it is rid and clensed from a number of imperfections that were in it afore And although it be apparent that the conuersation of such as cal themselues Christians is woonderfulie corrupted yet notwithstanding because God is so good that he wil euermore drawe some one or other of an infinite multitude from it it maketh me that I am not altogether out of hope Againe like as in great and sore diseases al the best remedies that can be deuised are wont to be applied with al speede euen so the more we see wickednes and vngodlines to abound the more ought we to consider by what meanes they may be remedied that some may be saued among so manie thousands which are hardharted and enimies to al good warnings It must needes be granted

and experience prooueth it sufficientlie that there was neuer anie age wherein Christians haue bin more out of order nor haue had lesse regard of godlines than they haue at this daie yet notwithstanding this ought not to bar vs from hoping that God wil drawe some continualie to himselfe On the other side like as among a great sort that are striken with extreame sicknesses and diseases some doe alwaies scape as it pleaseth God so is it to be hoped that among an infinite number of false Christians God wil touch some to bring them backe from the filthines and corruptions of the world and to leade them to the fearing of himselfe Moreouer it is not to be doubted but that God hath alwaies some seruants of his as it were couered vnder the great number which by the power of his holie spirit doe liue continualie in al purenes vndefilednes without cleaning or consenting to the vngodlines disorderednes of the wicked And this is it which confirmeth me in my hope that this little booke shal not be vnprofitable nor fruteles Neuertheles this booke is not ful of great cūning nor beautified with flowers of humane wisedome neither doth it discourse or treate of high or darke things neither is it stuffed with subtil questions and arguments nor indited with eloquent style as those commonlie be which are propounded and set foorth to the world rather for boasting and vainglories sake than for anie desire to doe other men good This booke is plaine and without anie great gainesse but yet so ful of good and wholsome instructions that I dare wel auow that whosoeuer readeth it with a right disposed mind without respect to anie other thing than God and the saluation of his owne soule which is the onelie marke that we must leuel at he shal reape singular profit thereby As for my part I can witnes of my selfe that God hath oftentimes made it to serue me for a spurre to quicken and waken me vp from my slothfulnes and dulnes and to kindle in me a desirousnes of his seruice and I hope that the like shal befal to al such as shoote at none other mark but to knowe feare and loue him with a pure right meaning and single minde and to leade a holie conuersation before him And in good sooth it may wel be said that vnto true Christians good and holie bookes are as ladders to climbe vp to heauen as sparks to kindle the heate of the spirit when it is quenched or waxed colde in them and as props to staie vp their faith that it may take increase I speake of true Christians For as for them that are Christians but in words and ceremonies some of them be so bereft of al true feeling of God and of their owne conscience that they neuer enter into the considering of the thing that might be auailable and necessarie to the wel instructing of them in the truth and to the training of them to some godlie behauior but are wholie giuen to the things of this life as though there were none other after it And othersome haue their mindes so tied to the letter that they can make none account of anie other bookes but such as may make them skilful eloquent sharpe-witted and subtile and consequentlie woonderful among men despising al such works as may make them better by moouing them to the exercises of their profession And of this sort the number is verie grear nowadaies of whom nothing can be said sauing that as the Apostle speaketh of them they can welynough say with their mouth that they knowe God but in their deedes and workes they renounce him And trulie we be come to a time wherin we be more giuen and more hastie to reason and dispute of our religion than to be religious in deede more giuen to make great and large discourses of it than to put it in practise and to shew the truth and purenes of it by our holie conuersation at a word more giuen to talke than to doe insomuch that we may wel perceiue that the Christian profession is nothing else nowadaies but a lipwisedome and a skil to hold talke among such as make their vaunts of it But what doe I terme it a lipwisdome Nay would God it were not rather turned into a fleshlie and licentious loosenes as we may partlie see alreadie by too manie effects thereof But so doth it alwaies befal to such as hauing receiued Christs doctrine applie not themselues foorthwith to the forsaking of themselues without the which it is not possible for vs to be Christs true disciples For as the light cannot match with darknes so cannot Christs Spirit match with sin and the lusts of the flesh insomuch that if the practise thereof be omitted there is none other thing to be looked for but a kind of libertie whereby men shaking off al yoke shal giue them selues ouer to al euil sooth themselues in their sinnes Not that they keepe not stil some outward shew and countenance of godlines for vnles it be some Epicures and godles men they neuer proceede so far as to doe awaie and to giue ouer al seruice of God But yet are al such shewes and outward countenances in vaine of none account before him which requireth mens harts and contenteth not himselfe with the onelie outward deedes wherewith notwithstanding they thinke to quiet their owne consciences and to auoide the feeling of Gods wrath for their sinnes which thing may wel serue for a time in the behalfe of the ignorant and of such as haue no better skil but as for those which knowe wherein the seruing of God consisteth they cannot but be maruelouslie abashed if they fal to examining of their owne wicked conuersation For then there is no ceremonie howe faire a shew so euer it beare no not euen though it be of the number of those which God hath inioined for the keeping of order in his Church that can satisfie the conscience which is trobled with the feeling of it owne sinne and make it sure before the iudgement of God who wil not iudge vs according to ceremonies but according to our works We reade what Iesus Christ wil saie to such as shal haue cast out Diuels in his name prophesied in his name and wrought manie other great things in his name Away from me wil he saie to them yee workers of wickednes How much more then wil he saie so to such as occupieng themselues alonelie in some ceremonies not in the true godlines which the Apostle saith is profitable to al things shal haue giuen themselues to folowe their flesh and the world To be short we must come to this point that forasmuch as Christianitie is not an outward profession ne a thing that consisteth in outward ceremonies so as it may suffice to busie our selues about it or in words as who would saie it were ynough to haue the skil to talke and

louest loue Iesus best loue others for Iesus sake but loue Iesus for his owne He alone must singularlie be loued because he alone is the good and faithful freende For him and in him thou must loue both freende and foe and praie him that al men maie know and loue him Neuer couet thou anie singular praise or loue for that belongeth vnto God who hath none equal Neither wish to haue anie bodie addicted vnto thee nor do thou in ordinatelie loue anie man but let Iesus be in thee and in al good men Haue thou a pure minde voide from al hinderance of worldlie thinges For thou must be pure and bring an vpright minde vnto Iesus if thou wilt behold and see how sweete the Lorde is And doubtles thou shalt neuer come to that point vnles God preuent thee and drawe thee whereby thou maiest reiect and renounce al things be coopled to him alone For if thou be in Gods fauor nothing is there which thou cāst not do but if that be gone thou art poore and feeble left as it were to the whip Now if thou feele the want thereof thou oughtest not to cast downe thy selfe or despaire but patientlie abide the good pleasure of God and beare al chances to the praise of Christ Iesus For sommer followeth winter after night daie comes and faire weather after stormes Chap. 9. Of the want of comfort IT is none harde thinge to contemne worldlie cōfort while thou feelest heauenlie but to lack both worldlie and heauenlie consolation and willinglie to beare the bannishment of the minde for the glorie of God and neither to seeke thy selfe in anie thing nor to respect desert is doubtles a great matter or rather the greatest of al. For what great thing is it to be merie and godlie while God fauoreth who doth not wish to see that houre He rideth cheerefullie whom the grace of God carrieth and what maruel if he feele no burden which is borne of the almightie and led by the best guide Greatlie do we delight our selues with some one thing of this world or other and hardlie can man forsake himself altogether therfore mightilie and a long while must he striue before he can learne to subdue himselfe and drawe al his senses vnder the obedience of God As long as man dependeth on himselfe he wil easilie slide vnto worldlie delights but the vnfained louer of Christ and earnest follower of virtue nether inclineth vnto those comfortes nor seeketh such delight of senses but rather vehement exercises and sore labors for the loue of Christ Therefore if at anie time spiritual comfort be giuen thee from aboue receaue the same with thankes-giuing and thinke that it is Gods gift not that thou doest deserue it and be not puft vp therewithal Be not high minded or proude because of thy gift but so much the more humble rather and in al thy dooings circumspect and feareful For the time of comfort wil passe awaie and tentation wil folowe And though thy consolation be gone despaire not out of hande but looke for helpe from aboue and that with modestie and patience For GOD is able to endue thee with a more ample benefit consolation Neither is this a newe thing and strange to such as treade in y e pathes of godlines For men of greatest holines and the old Prophets haue tasted such alteration manie times And therefore said one vpholden by the power of God on this wise In my prosperitie I saide I shal neuer be moued But what happened vnto him when that was taken awaie he ioineth afterwarde in these wordes But thou diddest hide thy face and I was trobled Yet for al that he despaired not but so much the more earnestlie praied vnto God saieng Then I cried vnto thee O Lord and praied to my Lord. At the last he obteined the end of his praier and confesseth that he was heard when he saide O Lord my God I cried vnto thee and thou hast restored me But wherein Thou hast turned my mourning into ioie thou hast loosed my sacke and girded me with gladnes Now if these things haue happened to men of such wonderful holines we miserable and poore soules should not despaire though we be sometime in cold and sometime in heate asmuch as the spirit goeth and commeth at his pleasure Therefore saith Iob Thou doest so magnifie him that thou settest thine hart vpon him and doest visit him euerie morning and triest him euerie moment So then in what thing should I hope or to whom should I trust but onelie to the infinite and heauenlie mercie of almightie God For be it that I haue about me good and godlie brethren and faithful freendes and holie bookes and pleasant speech and sweete musick yet litle doth al this helpe litle doth it comfort if being forsaken of God I am left to my selfe At that time the best remedie is patience and the denieng of my selfe according to the wil of God For my parte I neuer yet founde man so religious that hath not felt sometime the lack of Gods assistance and at sometime bin cooler in zeale than at others Neither hath anie godlie man bin so carried aloft and illuminated but either sooner or later or at one time or other he hath bin tempted He is not worthie to beholde God in deepe contemplation who hath felt no miserie for Gods sake For commonlie the tentation that goeth afore is a signe of cōsolation to come afterward And they which are tried with tentation are promised the ioies of heauen To him that ouercommeth saith the Spirit wil I giue to eate of the tree of life Furthermore God sendeth his cōfort that man maie be the stronger to beare aduersitie And tentation foloweth that he waxe not proud of his gift Satan sleepeth not and the flesh is not yet dead therfore at al times prepare thy selfe vnto battel for on euerie side thou hast troblesome enimies Chap. 10. Of thankefulnes vnto God for his benefits WHat seekest thou for quietnes seing thou art borne vnto labor Giue thy selfe to patience rather than to pleasure and to beare the crosse than to delectation For what worldling is there which would not willinglie enioie spiritual comfort if he might at al times as that which surpasseth al the ioies of the world pleasures of the flesh For all worldlie delights are either vaine or vile but the ioies of the Spirit are onelie sweete onelie honest springing of virtue and powred into pure mindes of God himselfe But these heauenlie consolations are of that nature that no man can keepe them at his pleasure forasmuch as tentation ceasseth not anie long time Two things are great enimies to this heauenlie ioie false freedome