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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13694	The follovving of Christ Diuided into foure bookes. Written in Latin by the learned and deuout man, Thomas a Kempis, canon-regular of the order of S. Augustine. Whereunto also is added the golden Epistle of S. Bernard. And also certaine rules of a Christian life, made by Iohn Picus the elder, Earle of Mirandula. Translated into English by B.F.; Imitatio Christi. English.	Hoskins, Anthony, 1568-1615.; Elyot, Thomas, Sir, 1490?-1546.; Bernard, of Clairvaux, Saint, 1090 or 91-1153. Epistola de perfectione vitae. English.; Pico della Mirandola, Giovanni, 1463-1494, Regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali. English. aut; Thomas, à Kempis, 1380-1471, attributed name.; Whitford, Richard, fl. 1495-1555?	1615 (1615)	STC 23988; ESTC S111535	135,170	483

not for euery vexation of the minde which happeneth to receiue this holy Sacrament but goe presently to confession and willingly forgiue others whatsoeuer offences they haue done against thee and if thou hast offended any humbly craue pardon and God will willingly forgiue thee 4 What auaileth it to delay confession and to defer receiuing Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt find it better then if thou deferredst it long If thou omittest it to day for this cause perhaps to morrow some greater wil fall out and so thou mayest bee hindred a long time from these diuine Mysteries and become more vnfit Stirre vp thy selfe and shake off all heauines and slouth with the greatest force and speed thou canst For it profiteth nothing to continue long in disquietnes and trouble of minde and for daily incurring impediments to withdraw thy selfe from the Sacraments Yea it hurteth very much to defer Communion long for it is wont to breed a great and dangerous dulnes Alas some cold and dissolute people doe willingly delay their confession and do therefore defer the sacred Communion lest they should bee bound to greater watch ouer themselues 5 O how little charity and weak deuotion haue they that so easily omit the receiuing of these holy mysteries How happy is he and gratefull to God who ordereth so his life and keepeth his conscience in such puritie that hee may bee readie and fit to communicate euery day if it were conuenient and might be done without note If any one sometimes abstaine of humility or by reason of some lawfull impediment he is to be commended for the reuerence which therein he sheweth But if it proceedeth of coldnes he must stirre himselfe vp and doe what lieth in him and God will prosper his desire for the good will he hath to do it which God doth chiefely respect 6 And when any lawfull hinderance doth happen he must alwayes haue yet a good will and louing desire to communicate and so shall hee not lose the fruit of the Sacrament For a deuout person may euery day and houre profitably and without let receiue Christ spiritually and yet on certaine daies and at time appointed he ought to receiue Sacramentally with a reuerend desire the Bodie of his Redeemer and rather seeke the honour and glory of God then his owne comfort For he communicateth mystically and is inuisibly fed as often as he deuoutly calleth to minde the mysterie of the Incarnation and the Passion of Christ and is inflamed with his loue 1. Cor. 11. 7 He that prepareth not himself but when a Feast draweth neere and when custome compelleth him therunto shal often be vnprepared Blessed is he that offereth himselfe vp as an Holocaust and burnt offering to our Lord as often as hee doth celebrate or communicate Bee not too long nor too short in saying Masse but keepe the accustomed manner of those with whom thou liuest Thou oughtest not to be tedious and troublesome to others but to obserue the common course according to the appointment of thy Superiours and rather frame thy selfe to the profit of others then to thine owne deuotion or desire CHAP. XI That the Body of Christ and the holy Scripture are most necessary vnto a faithfull soule The voice of the Disciple O Most sweet Lord Iesu how great is the delight of a deuout soule that feasteth with thee in thy banquet where there is no other meat offred to be eaten but thy selfe her only beloued and most to be desired aboue al the desires of her hart And verily it would be a great comfort vnto mee to powre out teares from the bottome of my heart in thy presence and with deuout Magdalen to wash thy feet with the teares of mine eyes Luk. 7. But where is this deuotion Where is so plentifull shedding of holy teares Surely in the sight of thee and thy holy Angels my whole heart should be inflamed and dissolue into teares for joy For I enioy thee in the Sacrament really present although hidden vnder another forme 2 For to behold thee in thine owne diuine brightnesse mine eyes would not be able to endure it neither could the whole world stand in the clearenes of the glory of thy Maiesty Thou therefore prouidest for my weaknesse in that thou couerest thy selfe vnder the Sacrament I doe really enioy and adore him whome the Angels adore in heauen but I as yet for the time in faith they in his proper forme and without shadow I ought to be contented with the light of true faith and to walke therein vntill the day of euerlasting brightnes breake forth and the shadowes of figures passe away But when that shall come which is perfect the vse of Sacraments shal cease 1. Cor. 13. For the blessed in heauenly glory need not the remedie of Sacraments who rejoyce without end in the presence of God beholding his glory face to face and being transformed by his brightnesse into the brightnesse of the incomprehensible Deitie they taste the word of God made flesh as he was from the beginning and as hee remaineth for euer 3 Whilest I remember these thy wonderfull works all spirituall comfort whatsoeuer becommeth very tedious vnto me for that as long as I behold not my Lord openly in his glory I make no account of whatsoeuer I see or heare in this life Thou art my witnesse O God that nothing can confort mee no creature giue mee rest but thou my God whom I desire to behold euerlastingly But this is not possible whilest I remaine in this mortall life Therfore I must frame my selfe to much patience and submit my selfe to thee in all my desires For thy Saints also O Lord who now rejoyce with thee in the Kingdome of heauen whilst they liued expected in faith and great patience the comming of thy glory Heb. 10. 11. What they beleeued I beleeue what they hoped for I expect whither they are come I trust I shall come by thy grace In the meane time I will goe forward in faith strengthened by the examples of the Saints I haue also deuout bookes for my comfort and for the guide of my life and aboue all these thy most holy Body for a singular remedie and refuge 4 For I perceiue two things to be chiefely necessarie for me in this life without which this miserable life would bee insupportable vnto mee Whilst I am kept in the prison of this body I acknowledge my selfe to stand in need of two things to wit food and light Thou hast therefore giuen vnto me weake creature thy sacred Body for the refection of my soule body Ioh. 6. and hast set thy word as a light vnto my feet Ps 118. without these two I could not well liue For the word of God is the light of the soule and thy Sacrament the bread of life These also may be called the two Tables set on the one side and the other in the store-house of

our disordered manners and the euill customes which they discouer in vs. CHAP. IX Of Obedience and Subiection IT is a great matter to liue in Obedience to be vnder a Superiour and not to be at our owne disposition It is much safer to liue in the state of subiection then of gouernment Many liue vnder Obedience rather for necessitie then for charitie and such are discontented and doe easily repine and murmure Neither can they attaine to freedome of minde vnlesse they willingly and heartily put themselues vnder Obedience for the loue of God Goe whither thou wilt thou shalt finde no rest but in humble subiection vnder the gouernment of a Superiour The imagination and change of places haue deceiued many 2 True it is that euery one willingly doth that which agreeth with his owne sense and liking and is apt to effect those most that are of his owne minde But if God bee amongst vs we must leaue our owne judgement that so peace and quietnesse may bee the better preserued Who is so wise that he can fully know all things Trust not therefore too much to thine owne conceits but bee willing to heare the judgement of others If that which thou thinkest be good and notwithstanding doest leaue it for God and followest the opinion of another it shall be better for thee 3 I haue often heard that it is more secure to heare and take counsell then to giue it It may also fall out that each ones opinion may bee good but to refuse to yeeld to others when as reason or cause requireth it is a token of wilfulnesse and pride CHAP. X. Of the auoiding supersluity of words FLy the vnquietnesse of men as much as thou canst for the talke of vvorldly affaires hindereth very much although they bee recounted with sincere intention Mat. 4. 14. for wee are quickely defiled and as it were enthralled with vanitie Ioan. 6. I could vvish that I had often times held my peace vvhen I haue spoken and that I had not beene in company Why doe wee so willingly speake and talke one with another when notwithstanding wee seldome returne to silence vvithout hurt of conscience The cause wherefore we so willingly talke is for that by discoursing one with another wee seeke to receiue comfort one of another and desire to ease our minde ouer-wearied with sundry thoughts Matth. 7. and wee talke willingly and thinke of those things which we loue best and most desire or of those which we feele most contrary vnto vs. Rom. 2. 2 But alas oftentimes in vaine and to no end for this outvvard comfort is cause of no small losse of invvard and diuine consolation Therefore we must watch and pray lest our time passe without any fruit or profit If it be lawfull and expedient for thee to speake speake those things that may edifie An euill custome and neglect of our owne good doth very much slacke the raynes to inconsiderate speech Yet deuout discourses of heauenly things doe greatly further our progresse in spirit Act. 1. especially vvhere persons of one minde and spirit be gathered together in God Rom. 15. CHAP. XI Of the obtaining of peace and zeale of spirituall profit WEE might enioy peace if wee would not busie our selues with the words and deeds of other men which appertaine nothing to our charge How can hee liue long in peace that thrusteth himselfe into the cares of others or that little or seldome recollecteth himselfe within his owne breast Blessed are the simple and pure minds for they shal enioy much peace 2 What is the reason why some of the Saints were so perfect and contemplatiue Because they laboured to mortifie themselues wholly to earthly desires and therefore they could with their whole heart giue themselues to God and freely attend to their owne affaires Wee are too much led by our owne passions and too solicitous for transitory things Wee also seldome ouercome any one vice perfectly and are not inflamed with a feruent desire to profit in spirit and therefore we remaine cold in deuotion and full of tepiditie 3 If we were perfectly dead vnto our selues and not intangled within our owne breasts then wee might also haue some taste of diuine things and feele the sweetnesse of heauenly contemplation The greatest and indeed the whole impediment is for that wee are not free from our passions and disordered inclinations neither doe wee endeauour to enter into that path of perfection which the Saints haue walked before vs and when any small aduersitie befalleth vs we are too quickly deiected and turne our selues to humane comforts 4 If wee endeauour like men of courage to stand continually in the battell surely wee should feele the fauourable assistance of God from heauen For he who giueth vs occasion to fight to the end we may get the victory is ready to succour those that fight manfully and doe trust in his grace If wee esteeme our progresse in religious life to consist only in these exteriour obseruations our deuotion will quickly be at an end Let vs set the axe to the roote that being freed from passions wee may enioy true peace of minde 5 If euery yeare we would roote out one vice we should quickly become perfect men But now oftentimes we perceiue it goeth contrary and that wee were better and of a more pure conscience at the beginning of our conuersion then after many yeares of our profession Our feruour and profit should encrease daily but now it is accounted a great matter if one can retaine but some part of his first spirit If vvee vvould vse but a little violence in the beginning then should wee bee able to performe all things aftervvards vvith ease and joy of heart 6 It is a hard matter to leaue that to which wee are accustomed but harder to doe against our owne vvills But if thou doest not ouercome little and easie things how wilt thou ouercome harder matters Resist thy inclination in the first motions and breake off euill customes lest perhaps by little and little they dravv thee to greater difficultie O if thou diddest consider how much inward peace to thy selfe and joy to others thou shouldest procure by demeaning thy selfe vvell I suppose thou wouldest be more carefull of thy spirituall profit CHAP. XII Of the profit of Aduersitie IT is good that we haue sometimes griefe and aduersities for they often make a man enter into himselfe and remember that he is heere in banishment and ought not to place his trust in any worldly thing It is good that we be some times contradicted and that there bee an euill or hard conceit had of vs and this although wee doe and intend well These things helpe often to the attaining of humilitie and defend vs from vaine-glory for then wee chiefely seeke God for our inward witnesse when outwardly we be contemned by men and when there is no credit giuen vnto vs. 2 And therefore a man should settle himselfe so fully in God that hee needed not

alwayes before the eyes of thy soule the picture of thy Sauiour crucified Thou hast good cause to be ashamed looking vpon the life of Christ seeing thou hast so slackly endeauoured to conforme thy selfe vnto him though thou hast walked a long time in the way of the seruice of God A religious person that exerciseth himselfe seriously and deuoutly in the most holy life and passion of our Lord shall there abundantly finde whatsoeuer is necessary and profitable for him neither shall hee need to seeke any thing elsewhere but only in Iesus O if Iesus crucified would come into our hearts how quickely and fully should we be instructed in all truth Gal. 2. 6. 7 A feruent religious person taketh and beareth all vvell that is commanded him but he that is negligent and cold hath tribulation vpon tribulation and on all sides is afflicted for he is void of inward consolation and is forbidden to seeke externall comforts A religious person that liueth not according to discipline is in great danger of the ruine of his soule He that seeketh liberty and ease shall euer liue in disquiet for one thing or other will alwaies displease him 8 How doe so many other religious persons vvho liue vnder the strict rule of Monasticall discipline They seldome goe abroad they liue retiredly they feede meanely they are cloathed coursely they labour much speake little watch long rise early spend much time in prayer reade often and keep themselues in all kinde of discipline Consider the Carthusians Cistercians and the Religious men and women of diuers Orders how they rise euery night to sing praises vnto God And how vnseemely then it is for thee to be slouthfull in so holy a worke when as so great multitudes of religious persons doe beginne to glorifie God 9 O that we had nothing else to doe but alwaies with our mouth and whole heart to praise our Lord God! O that thou mightest neuer haue need to eate nor drinke nor sleepe but mightest alwaies praise God and onely imploy thy selfe in the exercises of spirit thou shouldest then be much more happy then now thou art when for so many necessities thou art constrained to serue thy body Would God these necessities were not at all but only the spirituall refections of the soule which alas we taste of too seldome 10 When a man commeth to that estate that he seeketh no comfort of any creature then doth he begin to take perfect contentment and delight in God Then shall he be contented with whatsoeuer doth befall him in this world Then shall he neither reioyce in great matters nor be sorrowfull for small but with great integritie and confidence commit himselfe to God who shall be vnto him al in all to whom nothing doth perish nor die but all things do liue vnto him and serue him at a becke without delay Rom. 11. 11 Remember alwaies the end and hovv that time lost neuer returnes Eccles 7. Without care and diligence thou shalt neuer get vertues If thou beginnest to wax cold it will be euill with thee but if thou giue thy selfe to feruour of spirit thou shalt find much peace and feele lesse labour through the assistance of Gods grace and loue of vertue Apocal 3. The feruent and diligent man is ready and prepared for all things It is harder to resist vices and passions then to toile in bodily labours Eccls. 19. He that auoideth not small faults by little and little falleth into greater Thou wilt alwayes reioyce in the euening if thou spend the day profitably Be watchfull ouer thy selfe stirre vp thy selfe warme thy selfe and whatsoeuer becomes of others neglect not thy selfe The greater violence thou vsest against thy selfe the more thou shalt profite THE END OF THE FIRST BOOKE OF THE FOLLOWING OF CHRIST THE SECOND BOOKE CHAP. I. Of spirituall conuersation THe Kingdom of God is within you saith our Lord. Luk. 7. Turne thee with thy whole heart vnto our Lord and forsake this miserable world and thy soule shall finde rest Ioel. 2. Learne to despise exteriour things and to giue thy self to the interiour thou shalt perceiue the Kingdome of God to come into thee Ro. 19. For the kingdome of God is peace and joy in the holy Ghost which is not giuen to the wicked Christ will come vnto thee and shew thee his diuine comfort if thou prepare for him a worthy mansion within thee Psal 44. Al his glory and beauty is within and there he pleaseth himselfe The inward man he often visits and hath with him sweet discourses pleasant comfort much peace wonderfull familiarity 2 O faithfull soule make ready thy hart for this Bridegrome that he may vouchsafe to come vnto thee and dwell within thee For he saith If any loue mee hee will keepe my Word and we will come vnto him and will make our aboad with him Ioh. 14. Giue therefore vnto Christ a place in thy heart and deny entrance to all others When thou hast Christ thou art rich and he will suffice thee Hee will be thy faithfull and prouident helper in all things so as thou shalt not need to trust in men For men are soone changed and quickly decay but Christ remaineth for euer and standeth firmely vnto the end Ioh. 12. 3 There is little trust to be put in a fraile and mortall man though hee be profitable and deare vnto thee neither oughtest thou much to bee grieued if sometimes hee crosse and contradict thee Hier. 17. They that to day take thy part to morrow may be against thee and so on the contrary they often turne like vnto the winde Put all thy trust in God and feare and loue him 1. Pet. 5. He wil answere for thee and do in al things what is best Heb. 13. Thou hast not heere a dwelling Citie and wheresoeuer thou bee thou art a stranger and pilgrime neither shalt thou euer haue rest vnlesse thou be perfectly vnited vnto Christ 4 Why doest thou linger and make delayes heere since this is not the place of thy rest Phil. 3. In heauen ought to be thy dwelling and al earthly things are to be regarded as it were in the way Sap. 5. Al things passe away and thou together with them Beware thou cleaue not vnto them lest thou be enthralled and so doest perish Let thy thought be on the highest and thy prayer directed vnto Christ without ceasing If thou canst not contemplate high and heauenly things rest thy selfe in the passion of Ch●●●● and dwell willingly in the wounds of his sacred body For if thou flie deuoutly vnto his holy wounds and to th● 〈◊〉 markes of his passion thou ●hal● feele great comfort in tribulation neither wilt thou much care for being despised of men and wilt easily be●re the words of slanderous tongues 5 Christ was also in the world despised and in great necessity forsaken by his acquaintance friends in the middest of slanders Matth. 1.12.5.26 Ioh. 15. Christ would suffer and be contemned and darest

and trusted rather in God then in themselues knowing that the sufferings of this time are not condigne to the deseruing of future glory Rom. 8. Wilt thou haue that straight waies which many after teares and great labours haue hardly attained Expect the comming of thy Lord doe manfully be of good courage feare not doe not flie but offer both bodie and soule for the glorie of God Psalm 26. I vvill revvard thee in most plentifull manner and I vvill bee vvith thee in all thy tribulations CHAP. XXXVI Against the vaine Iudgements of men OVR LORD SOnne fixe thy heart stedfastly on God and feare not the judgements of men when thy conscience giueth testimony of thy justice innocency It is a good and happy thing to suffer in that sort neither will it bee burdensome to an humble mind nor to him that trusteth rather in God then in himself The most part of men are giuen to talke much and therfore litle care is to be had of their words neither is it possible to satisfie all 1. Cor. 9. Though the Apostle endeauoured to please all in our Lord and made himselfe all vnto all 2. Cor. 4. yet hee little regarded that hee was judged by humane day Coloss 1. 2 He did for the edification and health of others as much as he could and lay in him yet could he not hinder but that he was sometimes judged and despised by others Therfore he committed all to God who knew all and defended himselfe with patience humility against euil tongues and such as thought vanities lies and spake what they listed Yet somtimes notwithstanding he answered lest the weake might haue receiued scandall by his silence 3 Who art thou that fearest a mortall man To day he is and to morrow he is not seene Feare God the terror of men shall not trouble thee 2. Mac. 2. What harme can the words or iniuries of any do thee he rather hurteth himselfe then thee neither can he auoid the judgments of God be he what he wil. Rom. 2. Haue thou God before thine eyes and contend not with complaining words 1. Cor. 11. And if for the present thou seemest to be troden downe and to suffer shame and confusion without desert do not repine neither do thou lessen thy crowne by thy impatience but rather lift vp thine eyes to me in heauen Hebr. 12. I am able to deliuer thee from all shame and wrong and to repay euery one according to their workes CHAP. XXXVII Of a full and pure resignation of our selues for the obtaining freedome of heart OVR LORD SOnne leaue thy selfe and thou shalt finde me Make choice of nothing appropriate nothing to thy selfe and thou shalt euer gaine For greater grace shall alwaies be giuen thee when thou dost perfectly resigne thy selfe and not turne backe to take thy selfe againe SER. Lord how often shall I resigne my selfe And wherein shall I forsake my selfe LORD Alwayes and in euery thing as well in little as in great I do except nothing but doe require that thou be as it were naked void of al things Otherwise how canst thou be perfectly mine I thine vnlesse both within without thou be free from all selfe-will And how much the sooner thou dost this so much the better shalt thou find thy self how much the more fully and sincerely thou dost it so much the more shalt thou please mee and so much the more shalt thou gaine 2 Some there are that resigne themselues but with some exception For they put not their whole trust in God and therefore doe labour to prouide for themselues Some also at the first do offer all but afterwards being assailed with temptations doe returne againe to that which they had left and therefore they goe not forwards in the way of vertue These shall not attaine to the true libertie of a pure heart nor to the grace of my diuine familiarity vnlesse they first make an entire resignation and offer themselues a daily sacrifice vnto me For without this can neuer bee obtained the vnion with mee wherewith my Saints enioy me 3 I haue often said vnto thee and now againe I say the same Forsake thy selfe resigne thy selfe and thou shalt enioy internall peace Mat. 16. Giue all for all seek nothing require nothing repose thy selfe purely and with a full confidence in mee and I will giue my selfe vnto thee darknes shall not couer thee Let this bee thy whole endeauour let this be thy prayer let this be thy desire that casting off all propriety thou mayest al naked follow thy naked Sauiour Iesus and dying to thy selfe mayest liue eternally to me Then shall vaine fantasies euill perturbations and all superfluos cares flie away then shal immoderate feare leaue thee and inordinate loue shall die CHAP. XXXVIII Of good gouernment in outward things and of recourse to God in dangers OVR LORD SOnne thou oughtest with all diligence to procure that in euery place and action or external busines thou be inwardly free and master of thy selfe and that all things be vnder thy disposition thou not subiect to them that thou mayest bee Lord and Master of thy actions not a seruant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the sonnes of God who put the things that are present vnder their feet and place their thoughts on that which is eternall who looke on transitory things with the left eie and with the right doe behold the things of heauen who suffer not themselues to be drawne to cleaue vnto them but rather dispose and vse them as they are ordained by God and appointed by the Creator of all who hath left nothing in his creatures without due order 2 If thou remaine firme and stedfast in all euents and dost not weigh by the outward apparence nor with a carnall eye the things which thou seest and hearest but presently in euery occasion dost enter with Moses into the Tabernacle to aske counsell of our Lord Exod. 33. thou shalt sometimes heare the diuine and celestiall Oracle and shalt returne instructed of many things both present and to come Moses had alwaies recourse to the Tabernacle for the deciding of all doubts and obscure questions and fled to the helpe of prayer for the remedy of the iniquitie and dangers of men So oughtest thou in like maner to fly to the closet of thy heart earnestly crauing the diuine fauour For the Scripture testifieth that therefore was Iosue the childrē of Israel deceiued by the Gabaonites because they consulted not first with God but giuing too lightly credit to faire words were deluded with counterfeit piety Iosue 9. CHAP. XXXIX That a man be not ouer earnest in his affaires OVR LORD SOnne alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it will be for thy good SER. Lord I do most willingly commit al vnto thee for my

nor impugne it For faith and loue doe chiefely excell and worke in a hidden manner in this most blessed and excellent Sacrament God who is euerlasting and of infinite power doth great and inscrutable things in heauen and in earth and there is no searching of his wonderfull workes If the workes of God were such as might bee easily comprehended by humane reason they were not to be called wonderfull and vnspeakable Heere endeth the fourth and last booke of the following of Christ the which fourth booke treateth most principally of the blessed Sacrament of the Altar HERE BEGINNETH A GODLY TREAtise and it is called a notable Lesson otherwise it is called the Golden Epistle The exposition of the name of this little booke A Right good and wholesome Lesson profitable vnto al Christians ascribed vnto S. Bernard and put among his Works I thinke by some vertuous man that would it should thereby haue the more authoritie and the rather be read better bee borne away for doubtlesse it is a good matter and edificatiue vnto all them that haue zeale and care to their soules health and desire of saluation It is called in the Title Notabile documentum that is to say A notable Lesson And some doe call it the Golden Epistle It followeth immediatly after a little worke called Formula honestae vitae the forme and manner of an honest life or of honest liuing THE GOLDEN EPISTLE IF you intend to please God and would obtaine grace to fulfill the same two things be vnto you very necessary The first you must withdraw your mind from all worldly and transitory things in such maner as though you cared not whether any such things were in this world or no. The second is that you giue and apply your selfe so wholy to God and behaue your self in such sort that you neuer do say or thinke that you know suppose or beleeue should offend or displease God for by this meanes you may soonest and most readily obtaine and winne his fauour and grace In all things esteeme and account your selfe most vile and most simple and as verie nought in respect and regard of vertue and thinke suppose and beleeue that all persons be good and better then you bee for so shall you much please our Lord. Whatsoeuer you see or seeme to perceiue in any person or yet heare of any Christian take you no occasion therein but rather ascribe and apply you all vnto the best and thinke or suppose all is done or said for a good intent or purpose though it seeme contrarie for mans supposition and light judgements bee soone and lightly deceiued or beguiled Despise no person willingly nor euer speake euill of any person though it were neuer so true that you say For it is not lawful to shew in confession the vice or default of any person except you might not otherwise shew and declare your owne offence Speake little or nothing vnto your proper and selfe laude or praise though it were true and vnto your familier fellow or faithfull friend but studie to keepe secret and priuie your vertue rather then your vice yet were it a cruell deed for any persons to defame themselues Be more glad to giue your eare and hearing vnto the praise rather then vnto the dispraise of any person and euer beware as well of hearing as speaking of detraction and when you speake take good deliberation and haue few words and let those bee true and good sadly set and wisely ordered If any words be spoken vnto you of vice or vanity as soone as you may breake off and leaue that talke or communication And euer returne and apply your selfe vnto some appointed good and godly occupation bodily or ghostly If any sodaine chance fall or happen vnto you or vnto any of yours leane not too lightly thereunto or care much therfore If it be of prosperitie reioyce not much therein or bee ouer glad thereof If it be aduersitie bee not ouercome or ouerthrowne therwith or brought to sorrow or sadnesse thanke God for al and set little therby Repute all things transitory as of little price or value Giue euer most thought and care vnto those things that may profite and promote the soule Fly and auoid the persons and the places of much speech for better it is to keepe silence then to speake Keepe the times places of silence precisely so that you speak not without reasonable and vnfained cause The times of silence in religion bee these From Collation vntill Masse be ended after the houre of Tierce from the first Grace in the Fratour vntill the end of the latter Grace And from the beginning of Euensong vntill Grace bee ended after supper or else Benedicite after the common beuer The places of silence be the Church and Cloister the Fratour and the Dortour If you be slandered and doe take occasion at the fault or offence of any person then looke well vpon your selfe whether you be in the same default sometime your selfe and then haue compassion vpon your brother or sister If there be no such default in you think verily and beleeue there may be and then doe as in like case you would bee done vnto And thus as in a glasse you may see and behold your selfe Grudge not neither complaine vpon any person for any manner of cause except you see and perceiue by large coniecture that you may profit and edifie thereby Neither deny nor affirme your minde or opinion stiffely or extremely but that your affirmation denegation or doubt be euer powdred with salt that is to say wisdome discretion and patience Vse not in any wise to mocke check or scorne neither yet to laugh or smile but right seldome And that alway to shew reuerence or louing manner light countenance or loose behauiour becommeth not a sad person Let your communication bee short and with few persons alwaies of vertue learning or good Christian edification and euer with such warinesse that no person in things doubtfull may take any authoritie of your words or sentence Let all your pastime be spent in bodily labours good and profitable or else godly in study or that passeth all in holy and deuout prayer so that the heart and mind be occupied with the same you speake And when you pray for any certaine persons remember their degree estate condition For a forme and order of your prayer this may bee a good and ready way to follow the order of the six Gramaticall cases The nominatiue the genitiue the datiue the accusatiue the vocatiue and the ablatiue The nominatiue that is first to pray for your selfe that you may haue ghostly strength and constancie that you fall not into any deadly offence by frailtie and that you may haue right knowledge of God by faith and of your selfe by due consideration of your estate and condition and of the lawes of God for your conduct and countenance and thirdly that you may haue grace and good will according to the