heauenlye that euerye man doth couet himselfe to be so much doth this life become the more vnpleasant vnto him to wéete the more he both féeleth and clearly seeth the offences of mans corruption For to eate to drinke to watch to sléepe to rest to traueyle and to be subiect to all the other necessities of nature is vnfainedly great miserie and calamitie to the godlye person who coueteth to be set frée and at libertie frō all maner of sinne For grieuously is a man pressed downe with the necessities of the bodie in this lyfe and therefore doth the Prophet make humble prayer in these wordes to be deliuered from them O Lorde drawe me out of my necessities But wretched are they that knowe not their owne miseries and agayne more wretched which do loue this miserie and mortall lyfe which some doe so far embrace wheras neuerthelesse through their traueyle and carefulnesse they can scant yet get themselues but necessarie thinges that if they might liue here euermore they would passe nothing at all on the kingdome of god O mad braynes and faithlesse persons who lie drowned so déepely in the earth that lyke wretches they haue naught else in their mindes but carnall things and shall once at the length féele not without torment howe vile and nothing it is that they haue loued so much But those good men of God and all the vertuous sort as many as euer were christs friendes did not looke vpon those things that did please the fleshe or that did make a goodly shew for this present tyme but with all hope and gréedinesse did breath to euerlasting good things and with their whole heart were caried vnto the highest and the inuisible things least they should be drawen down to the lowest things through the leue of the visible O brother do not dispayre in comming forward in godly thinges As yet thou hast tyme and space why then dost thou put of thy purpose from day to day Arise and begin out of hand and reason thus with thy selfe nowe is the time to be dooing now is the time to be fighting now is the time to repent and amende thy life In roughnesse aduersity is the time to deserue Thou must passe through fire and water before thou come vnto refreshing and comfort Except thou minister violence vnto thy selfe thou shalt not maister sinne So long as we beare about this frayle bodie of ours we can not liue without irkesomnesse and sorow In déede we would faine haue rest frō all wretchednesse but bicause through sinne we haue lost our innocency we haue also forgone our true happinesse and felicitie Therfore we must hold vs still vnto pacience and awaite for the mercy of God til such time as vnrighteousnesse passe away and this mortalitie of ours be swallowed vp of lyfe Lorde God how great is mans frailty which euermore is prone vnto sinning This day thou confessest thy sinnes and hauing confessed the same to morow thou cōmittest them againe Nowe presently thou determinest to beware and take héede and within an houre after thy dooings be such as though thou hadst not determined at all Therefore great cause haue we to kéepe vnder our selues and neuer to haue anye great good lyking of our selues which are so fraile vnconstant It may also be sone lost with negligēce which with much traueile hath scantlye béene attayned by the help of god What shall become of vs at the last that do wax warm so soone Wo be to vs that thus traueile vnto rest as though there were peace securitie alredy when as no token of true godlinesse doth yet appeare in our condicions Surely we haue néede to be instructed vnto good maners afresh againe like yong beginners if happily there be any hope of amendment and greater profiting in heauenly things Of the meditacion of death The .xxiii. Chapter SEing thy life shall haue an end so quickly looke wel about thée Man flourisheth to day to morow he is no where and being taken out of the sight of the worlde is by by also forgotten of the same O blockishnesse and hardnesse of mans hart which thinking only vpō things present hath no regard to that that shall come after Thou oughtest in such wise to behaue thy selfe in al both déede and thought as though thou were ready to die by and by If thou haddest a good conscience thou wouldest not much feare death Better it is to beware of sinne than to flie death If thou bée not in a readinesse to day how wilt thou be ready to morrow The daye following is vncertaine How knowest thou whether thou shalt lyue till to morrowe or no What preuayleth it to liue a great while when wée be so little amended in oure liues Surely long lyfe doth not alwayes make a man better Nay oftentimes it increaseth sinne Woulde to God we had behaued our selues well in this life but one dayes space Many doe recken the yeares of their amendment repentaunce when oftentimes the fruite therof is but slender If it be a terrible thing to die perchaunce it is a more perillous thing to liue any longer Happie is he that hath euermore the houre of his death before his eies and frameth himselfe euerye day to die If thou hast euer séene a man dye thinke that thou must passe the same way to Be in doubte in the Morning whether thou shalt liue till the Euening And againe at night be afearde to promise thy selfe lyfe tyll Morning and alwayes bée in such a readynesse and liue in such sorte that death mays neuer fynde thée vnprouided Manye die so dainely and when they looke not for it for the sonne of man will come when we thinke not of his comming When as that last houre shall come thou shalt begin to thinke much otherwise of the whole life passed then thou didst before shalt be in déepe sorrow and heuinesse for that thou hast béene so necligent and so slacke O happie and wise man who endeuoureth now to be such a one in hys lyfe as he wisheth to be founde at the time of hys death For the perfite contempt of the world the earnest desire of commyng forwarde in vertue the loue of discipline or good forme of liuing the labour of repentaunce the readie mind to obey the deniall of himselfe and the suffering of euery calamitie for the loue of Christ are cause of great hope to die wel and happily Thou art able to doe many thynges well whilst thou art in health but being sick I knowe not what thou shalt be able to doe For fewe are made better through sicknesse they that driue of the amendement of theyr life vntill that time are seldome times made Gods seruants Better it is to repent and to liue so now whilst thou mayest as after thou mayst liue for euer Otherwise if thou forgo this occasion and oportunitie thou shalt afterwardes séeke for it to late and the tyme shall be when perhaps
roauing abroade but after the tyme is once past what good hast thou gotten thereby vnlesse it be déepe repentance and vayne wandring about of the Soule A merrie goyng foorth is oftentimes cause of a sorrowfull returning and a ioyfull Euening watch doth cause a sad Morning Thus the whole ioye of the fleshe doth enter in wyth a flatteryng countenaunce but at length it nyppeth and stayeth What canst thou sée else where that thou mayest not beholde here in thy Cell Loe where the Heauen and the Earth and all the Elementes are For of these are all thinges created What canst thou sée anye where that doth long endure in hys beyng is Perchaunce thou thinkest to be satisfied with such contemplation but that shalt thou neuer attaine vnto If thou couldest beholde presently euen all things that euer are what shoulde they be else but a vaine spectacle and sight Life vp thine eâ—â—â— aloft vnto God and craue pardone for thy sinnes and offences Gyue ouer vayne thynges vnto vayne persones and busye thou thy selfe aboute those which GOD doth commaunde to meddle wyth Shut thy selfe close within thy house and call thy beloued Iesus vnto thée Abyde stil with him in thy selfe for elsewhere shalt thou neuer fynde so great peace If thou haddest not gone abroade nor hearde anye rumours of thynges thou shouldest sooner haue continued styll in quyet peace Now séeyng that it doth sometime delyte thée to heare noueltyes it falleth out that thou muste bée fayne to beare the trouble and vnquyetnesse of the soule Of Chastising thy soule and keeping the same in awe The xxi Chapter IF thou wylte any thyng come forwarde hold fast the feare of God and bée not ouer dissolute or retchelsse but kéepe in all thy powers vnder discipline and yéelde not thy selfe vppe to vayne and transitorye ioye of the worlde Addicte thy selfe to a correcting and chastinyng of thy soule whereby thou shalt finde godlynesse Great is the commoditye of such chastisement and exercyse which slouthfulnesse and sluggerdy is went soone to destroy A wonder it is that any man can euer reioyce truely in this world which considereth and waieth thorowly hys owne banishment and so manye daungers of his soule For the lacke of due consideration and by meanes of our dulnesse we doe not féele the sorowes of our minde in our offences but many times doe laugh with lightnesse when rather we had good cause to wéepe if we did looke well vnto it There is no true libertie or substantiall ioye in anye thing sauing in the feare of God ioyned with a good conscience Happie is the man that is able to cast awaye the impediments and lets of all worldely thynges and yéelde himselfe wholy to the chastining of hys soule Happie is he that renounceth and putteth from hym whatsoeuer may staine and burthen his conscience Fight like a man Custome is maistred wyth custome If thou canst perswade thy selfe not to meddle in other mens matters they lykewise shall not haue to doe with thyne Procure not thy selfe another mans charge or inwrap not thy selfe with the causes of thy betters Haue chiefely thine eyes alwayes bent vpon thy selfe and admonishe or warne thy selfe more than all other of thy deare friendes besides are woont If thou be boyde of the fauour and good will of men doe not admonishe thy selfe wyth an euill wyll but rather take it grieuously that thou doest not so wel and circumspectly behaue thy selfe as it becommeth the seruant of God and the person vertuous in déede It is both more profytable and more safe for a man manye times to haue few comforts in this life especially worldely for in that wée eyther haue not or doe seldome féele such coÌ„forts as God doth minister we our selues are therefore to blame which neither séeke after the prickes of conscience nor yet wholy cast away vaine and outward comforts Wéete thou wel that thou art not onely vnworthy of diuine comfort but also worthie of great myserie If a man be at any time pricked with the true sorowes of heart it commeth to passe thereby that the whole worlde is bitter and yrkesome vnto him The good man findeth sufficient causes to bée sorye and to wéepe or mourne For whether he consider himself or else looke vpon an other man he séeth that no body lyueth wythout calamitie in this worlde and the more déepely be considereth hymselfe so much the more grieuouslye hoth hée sorrowe Now the causes of due sorrow and pricke of conscience are our owne sinnes and vices in the which we doe so lie weltred and wrapped that we are seldome times able to behold the heauenly things If thou wouldest more oftentimes muse vpon thy death than thinke vpon longnesse of lyfe there is no doubt but that thou wouldest worke the amendement of thy selfe the more earnestlye Agayne if thou wouldest throughly waye in thy minde the tormentes that shall be in hell gladly I thinke thou wouldest sustaine labour and sorrowe and wouldest not be afearde of any seueritie and streightnesse applied to thy selfe But bicause those things are not suffered to sincke déepely into our mindes and for that we are yet in loue with flattering shewes of the worlde it hapneth that we continue styll to remaine colde and slow many times poore and néedie of the spirite of God whereby our wretched bodie taketh occasion quickly to coÌ„plaine and mone Wherfore make thy praier vnto God with humblenesse of heart that he will stirre vp his heauenly sparkes and motions in thy soule and saye thus wyth that Prophete Feede me O Lord with the bread of teares and wash away my Cup with mourning The consideration of mans miseries The .xxij. Chapter THou art a wretch whersoeuer thou bée and whither soeuer thou turne thy self vnlesse thou turne thy selfe vnto god Wherfore art thou troubled or disquieted when things frame not according to thy harts desire What is he vnto whome all things fall out as he wisheth It is not I it is not thou it is not any man liuing beside I say there is no man lyuing voyde of all calamitie and traueyle no not the King no not the Pope himselfe Who is then in the best case of all others euen he that is able to suffer some thing for Gods sake Most of them that are weakelings and fraile doe commonly say Ah sée how happily he lyueth yonder how welthy he is how mightie he is in how great honour he is what a big man he is what a well fauoured man he is But looke thou vpon the heauenly good things and thou shalt sée that all these good thinges of this mortall life are nothing to be accounted of bring altogither vncertayne burdensome as the which we neuer doe possesse without carefulnesse and feare The felicitie of man doth not consist in the plentie of such maner of good things but rather a measure ought to be sufficient vnto him therein For to lyue bent vnto the earth is very miserie indéede The more diuine or
beyonde all measure Loue féeleth no burthen passeth nothing vpon paines endeuoreth aboue hir strength nothyng at all waying whether the same bee possible to bée done or not forasmuch as it thinketh nothyng to harde for it selfe nothing vnlawefull Therefore it is of force vnto all things and bringeth manye things to an ende if the louer doe not giue ouer and be tired Loue watcheth and sléeping doth not slumber laboring is not wearyed pressed downe is not oppressed made afeard is not troubled but like as the liuely flame and burning torch doth couet out vpwarde and doth pierce thorowe safely If any man doe loue he knoweth what this saying meaneth The very ardent affection of the soule is a great cry in the eares of the Lord whilst it sayth thus O my God O my loue thou art wholy mine and I am thyne altogyther Bring forth in mée a plentifull loue that I maye learne with the inwarde mouth of my hcart to taste howe swéete and pleasaunt a thing it is to loue and as it were being molten to swim in loue Cause that I maye so burne in loue that I may ouer come my selfe with the feruentey of my study and affection Let me sing the ballade of loue let me follow thée aloft my friende and louer let mée sing thy prayses wyth so great Loue that I may be swallowed vp through the feruentcy of affection Let me loue thée more than mine owne selfe Nay let me loue neither my self nor any man else beside which doth loue thée in déede but both for thée and in thée like as the lawe of loue shyning and casting hir beames out of thée doth commaunde Loue is swift sincere godly delectable and pleasant strong pacient faithful wise long suffering manlike and neuer applying it selfe to hyr owne commoditie For when a man is giuen to himselfe then doth loue fall away Loue is circumspect modest straight not daintie not lyght nor bent to vanities sober chaste constant quiet and temperate in all the senses Loue is subiect and obedient to his betters alwaies vile and despised in his own conceit vertuous and thankefull towardes God full of confidence and trust and alwaies in hope euen then when it selfe is lothed of God Forasmuch as without gréefe paine there is no lyuing in loue He that is not ready to suffer al things to apply himselfe to the wil of his friend louer the same is vnworthy to be called a louer In cōclusion a louer must imbrace all hard bitter things for his friends sake not to be deuided from him bicause of aduersitie Of the triall of the true Louer and how the enimie must be resisted The .vij. Chapter LORDE SOnne thou art not yet a strong and wise Louer SERVANT Why so Lord LORDE Bycanse thou leauest off thine enterpryse for a small assault and temptacion and séekest after comfort with ouer much gréedinesse A valyaunt Louer standeth still by temptacions and doth not credite the crafty perswasions of the enimie is so delighted with prosperitie that he is nothing offended with aduersity The wise louer doth not so much way the gift of his Louer as the loue of the giuer The same rather considereth the minde and meaning then the commoditie and profite in respect of his friend neglecteth al his gifts The noble Louer resteth not in the gift but in mée aboue euery gift Neither must thou foorthwith discourage thy selfe if at any time thou thinke otherwise then well either of me or of my Godly seruauntes against thy will. That good and swéete affection wherewyth thou art sometime delighted is the affection of present fauour and a certaine foretaste of thy heauenly Countrey vpon the which foretaste thou must not staye to much bicause it suffereth alteration But to fight against the wicked motions of the minde and to despise the intisements of the Deuill this in déede is the worke of vertue and a thing worthye of great rewarde Therefore there is no cause why these absurde imaginations shoulde so greatly vexe and torment thée that art woont to arise of euery trifling occasion Perseuere thou constantly in thy purpose and enterprise and be of a sincere minde towarde god Neither is it an illusion that thou sometime art sodainely rauished aloft and by and by doest returne againe to the olde fonde trifles of thy minde which forasmuch as thou rather sufferest against thy will than art the Author causer of them and dost struggle against thē so long as they myslike thée they are rather profitable than pernicious Wéete thou that that olde enimie doth therevnto wholly bend himselfe to let thy study in goodnesse and to call thée away from al exercise of godlynesse to weete from the deuoute Meditacion and memorie of Christ his passion from the warding and kéeping of thy soule from the firme purpose to come forward in vertue The wicked Féende minystreth great varietie of thoughts to beat a wearinesse and trembling feare into thée to the intent he maye reuoke thée from prayer readyng of holy scripture The humble confession of thy sins doth mislike him if he coulde he woulde withdraw thée from the Communion But beléeue him not nor passe not vpon him though he cast his subtile snares and trappes ouer thée many times When his suggestions are euil and filthie turne them vpon him againe and say thus vnto him Be gone thou vncleane spirit blush thou wretch and be ashamed thou vyle beast Thou wicked deceyuer that doest put such things into my head get thée hence from me For thou shalt preuaile with me nothing at all For Iesus my fellowe souldier will be present with mée and thou shalt be ouercome shamefully I had rather die and had rather suffer any thing in the worlde then once consent vnto thée Holde thy peace and be still I wil not now heare thée though thou make me to haue a great deale of trouble The Lord is my light and sauing health whome shall I feare The Lord is the strength of my life at whome shall I tremble If whole armyes come against me my soule shal not be afeard whilst the Lorde doth succour and deliuer me Fight like a valiant souldier and if thorow weakenesse thou take a fall at any time take a better hart vnto thée againe hauing a good hope of my fauour towardes thée euen greater then before and in any wise beware of vaine arrogancie and pride which is the cause that many men are led into errour and doe sometime fall into blindenesse and ignoraunce almost incurable Let that fall of the prowde angels foolishly chalenging to much to themselues cause thée to beware and to liue in continuall modestie and humilitie Of modest hyding the benefites of god The .viij. Chapter LORDE SOnne it is both profitable and safe or sure for thée to dissemble the affection of godlinesse and not to extol the same in words in craking thereof somewhat insolentlye or to aduaunce the same aboue measure but
this talke of thine being but short doth containe much perfection and it is surely but small and slender in speaking but yet both full of sense and plentifull in fruit And if I did faithfully obey the same truely there should not be trouble and vnquietnesse within me so soone yea so oftentimes as I féele my self vnquieted grieued I find my self to haue declined from this doctrine of thine But thou who art able to do al things and alwayes louest the profiting comming forwarde of mans soule encrease thy liberalitie towardes me I pray thée that I may be able both to doe as thou biddest and also to attaine vnto euerlasting saluation A prayer against euill thoughts The .xxvi. Chapter SERVANT O My Lorde my God depart not from me O my God sée thou helpe and succour me For euil and wicked thoughts are within me also feares that do vex my soule which thoughts by what meanes may I passe by or breake in péeces without harming my selfe LORDE I will lead thée the way and will presse downe mans power and the pryson doore beyng opened will declare and make manifest my secrets and hid things vnto thée SERVANT Doe so Lord chase all wicked thoughts away with thy countenaunce This is my onely hope comfort to flie vnto thée in al calamitie to put my trust and confidence in thée to cal vpon thée frō the bottome of my hart paciently to await for thy cōfort Prayers to obtaine the lightning of the minde The .xxvij. Chapter GIue light vnto me O good Iesu with the brightnesse of thy euerlasting light disperse all maner darkenesse as it were out of the house of my soule Represse so many outwandrings beat downe violent temptacions Fight for me stoutly ouercome the wicked beastes which are the desires of allurements that peace maye bée made through thy power and vertue the holy Hall which is my clensed soule may ring resounde with thy praises Commaund the winds and tempest bid the Sea to be calme quiet bid the blowing of the North winde to ceasse there shal be great calmenesse Send thy light and truth to gyue light vnto earth For I am but rough and vngaine earth till thou doest giue light vnto me Poure out thy fauor from aboue all to be sprinkle my soule with thy heauenly liberalitie minister water of Godlynesse which when the vppermost parte of the earth is once watered may fetch out good or rather the best fruite Lift vp my mind being pressed down with the waight of sins hang vp my whole desire vpon heauenly things that the swéetenesse of the heauenly felicity being once tasted of it may be tedious to thinke of earthly things Deliuer me or rather snatch me out of all comfort of worldly things nothing parmanent or durable For no worldly creature is able to alay and comfort mine appetite or desire at all Ioyne mée vnto thée wyth the indissoluble bond of loue For thou onely art sufficient for the louer wout thée al things are but friuolous vaine Of the auoyding of curious enquirie how another man doth liue The .xxviij. Chapter LORDE SOnne be not curious or haue superfluous cares in thy heade What belongeth this or that vnto thée doe thou followe me For what matter maketh it what euery man doth or speaketh It is not necessary for thée to pleade the cause of other men thou must giue an account or reckning for thy selfe Why then doest thou entangle thy self wyth other mens matters I know all men sée all things whatsoeuer are done vnder the sunne and know how it goeth with euery man what he thinketh what he would haue and wherevnto his counsell meaning doth tende Therefore all things are to bée committed vnto me doe thou practise and ensue peace and suffer the vnquiet to moyle about what he lyst that shall surely giue account of all their doings sayings For they can not deceiue me Let neither the shadow of a great man nor yet the familiarity of many nor the priuate friendship of men be passed vpon of thée For these things doe cause dystractions of minde and compasse the same about with vncouth darckenesse Truely I would willingly vtter my sayings vnto thée and woulde disclose my secrets if thou wouldest diligently watch for my comming and wouldest open the doore of thy soule vnto me In what things stedfast peace of mind and true profiting doth consist The .xxix. Chapter SOnne I haue thus spoken My peace I leau vnto you my peace I giue you not as the world giueth doe I giue vnto you All men couet for peace but al men bée not carefull about those things which are requisite vnto true peace My peace hath to doe with the modest and with men of a softe and gentle spirite Thy peace doth consist in great pacience and thou mayest enioye the same at large if thou wilt heare me and wilt follow my voyce Wherefore giue good héede in all thyngs what thou doest or speakest and be occupied in this one point to please me to couet or desire nothing out of mée Thou mayest iudge nothyng rashlye and wythout cause concerning the sayings or dooyngs of other men nor entangle thy selfe in matters not committed vnto thée By this meanes it shall happen that thou shalt be both little and seldome disquieted For to féele no maner of trouble at all nor to haue anye vexation of minde or bodie is not for this present life but for the state of the euerlasting rest Wherfore thinke not that thou hast founde true peace if thou féele no griefe at all or that all is well if thou suffer no maner of aduersitie or that all is perfite if euery thing happen as thou wouldest haue it thy self nor thinke that thou art any thing of price or highlie in my fauor if thou liue in great godlinesse swéetenesse Neither shall the true Louer of vertue bée known by these things nor yet doth the comming forwarde and perfection of a man consist in these things In what point then Forsooth in offering thy selfe with thy whole hart vnto the will of God and in louing thy self in no maner of thing great or small neyther in this life nor in the life to come so that thou kéepe still in prosperitie aduersitie one countenance continually with thankes giuing in waying all things with vpryghtnesse and indifferencie Finally if thou wilt shew thy self so valiaunt and of so strong faith that though the inward comfort be withdrawen thou wilt yet prepare thy Soule to endure greater things wilt not report and prayse thy selfe for iust and holy it wil then fall out that thou maiest tread the true and right way of peace and that thou mayest haue vndoubted hope to sée my countenance againe with ioyfull singing and melodie Now if thou shalt come vnto the full and perfite contempt of thy selfe wéete thou that thou shalt be able to enioy so much peace
like other men well with whome we are growne into familiaritie of whome when the wyckednesse of oure condicions is once perceyued we doe also the more displease and mislyke them Of obedience and subiection The .ix. Chapter IT very much auayleth to lyue in the subiection of an other and not to be at a mans owne libertie and much more safelye doe men obey than rule and commaunde Many be obedient for necessitie rather than for loue the same they doe wyth payne and quickely murmour and grutch neyther doe those persons attaine vnto the liberty of minde except they shew themselues obedient both from the heart and also for Gods sake Whether soeuer thou turne thy selfe no rest shalt thou finde in any place but in modestly bearing the rule of an other mā The ymagination and change of places hath deceyued many Euery man hath delight to doe according to hys owne iudgement and sheweth himselfe somewhat friendly to them which be of that minde that hée is of But if God be among vs we must wholy giue ouer our owne opinion and purpose sometimes to enioy the commoditie of peace For who hath so good a witte that he knoweth all thinges Wherefore trust not to much to thine owne opinion but heare also the iudgement of other men willinglye And in case thou shalt giue ouer thine owne iudgement for Gods sake notwithstanding that it be good shalt followe an other thereby thou shalt profite and come forward the better For I haue oftentimes hearde that it is more safe to heare receyue counsell than to giue counsell For possible it is that a mans owne iudgement and opinion may be good ynough in a mater and yet if the same wyll not obeye other so long as reason or the cause doth requyre it euen by that token may he disclose betray his owne pride and wilfull stubburnesse Of the auoyding of familiaritie of wordes The .x. Chapter TAke héede of the haunt of men as much as it is possible For talke which doth commonlye passe about worldely thinges is cause of great hurte although it otherwise procéede from a minde that is simple and without euill meaning For being snared with vanitie we are quickely defiled and manye times it happeneth that I doe wishe that I had helde my tongue that I had not bene in prease and company Now if the cause be sought why we doe so gladlye talke togither and babble one with another whereas neuerthelesse we seldome returne vnto silence without some remorse of conscience it shal be found to be this that we séeke after comfort by often communication desire to relieue our wearyed mindes with sundry cogitacions so the more earnestly that we loue and couet euery thing or the more we perceyue that euery thing is against vs so much it lyketh vs the more to talke and thinke thereof and that most commonlye in vaine For this outwarde comfort causeth no small hynderaunce vnto the inwarde and ghostly comfort Therefore must wée watch and pray least the time be spent in ydlenesse and in case it lyketh and be expedient for thée to speake speake profitable thinges That ought most of all to feare vs from babling both for that the custome of babling is sinful and also bycause it hyndereth our commyng forwarde to vertuous lyfe But it is not a lyttle profitable to become better and better in godlinesse to vse vertuous talke and communication thereof especiallye when men lyke one to the other in mynde and spirite are coupled togyther in God. Of the attayning of peace and earnest desire of profiting The .xi. Chapter WE myght enioy sound and perfit peace except our heds were occupyed wyth the sayings and dooings of other mē which are no point of our charge but how can hée liue in peace anye whyle that entermedleth himselfe in other mens affayres That séeketh for occasions abroade That calleth home hymselfe eyther lyttle or seldome times Blessed are the simple For they doe attayne vnto much peace And now why haue certayne godly men béene so perfit and so addicted to the contemplacion of heauenlye thinges namely bycause they haue earnestlye endeuored to mortifie all their earthlye lustes and therfore haue béene able to cleaue fast and fréely to gyue themselues ouer to God with all the powers of their soule But as for vs we are occupyed ouermuch wyth the troublesome affections of our minde and are to much busied with fraile and transitory things Seldome tymes also doe we conquer euen but one vice or sinne And as for daylye profiting and comming forwarde in godlynesse we are not kindled vnto it and therfore doe we remayne still colde and luke warme Howbeit if being wholy mortified vnto our selues we were not kept backe as men inwardely intangled vndoubtedlye it woulde come to passe that we might be able to féele deuine things and somewhat to make proofe of heauenly matters The greatest if it be not the whole let doth vtterly consist in this that we be not frée from the troublesome affections and desires of the minde nor endeuour to walke the perfite path of the godlye In case the least aduersitie in the worlde doe at anye time chaunce vnto vs we are verye soone discouraged and then doe betake our selues to such comfort as the world doth minister But if we woulde labour with tooth nayle to sticke to our tackling as it becommeth valiant souldiers there is no doubt but we should sée euen from Heauen ayde sent vnto vs Agayne the same God is readye to helpe them that fight and trust vpon his fauor which procureth vs occasions to fight to the intent that we may get the victory But if we shall put the perfection of a godlye lyfe in dooing of these outward things our godlinesse shall then be soone at a poynt Nay the Hatchet must be put to the very roote that being purged from desires we may attayne vnto a calme and quiet soule If we shoulde plucke vp by the rootes but one sinne euerye yeare we should quickly be made perfit men Nowe contrarywise it commeth to passe that we finde our selues many times to haue béene better and more pure from sinne at the beginning of our repentaunce and amendement of life than we were after a great many yeares of our profession Whereby it hapneth that whereas our heate and profiting ought euerye daye to be more and more wée thynke it a great matter if a man can kéepe still a péece of his first zeale and earnestnesse If we would strayne force our selues somewhat at the beginning it myght be brought to passe that afterwardes we should be able to performe all thyngs with delite and gladnesse It is no doubt a payne to leaue things that a man hath vsed himselfe vnto a more paine also to fight agaynst a mans own will. But if thou shalt not conquere small and trifling thinges when wilt thou be able to vanquish and subdue the harder things First of all resist
confidence in themselues in the great temptacions that are weake in so small trifling Of taking heede of rash iudgement The .xiiij. Chapter LOoke vpon thyne owne selfe beware thou iudge not of the déedes of other mē for in iudging of other we do both labour in vayne and are commonlye deceiued and doe quickly sinne or offend But we alwayes traueile fruitfully with the iudging of our owne selues and with the examining of our owne selues As we fansie and are affected towarde euerye thing so most commonly doe we iudge therof and quickly doe we léese true and vpright iudgement bicause we are blinded with selfeloue Howbeit if we were alwaies led with the loue of God alone our wit repugning the truth shoulde not so soone trouble or disorder vs But many times somewhat is hid inwardlye or is also added without which draweth vs awaye wyth it Manye in their déedes doe loue themselues vnawares and those same doe séeme to be so long of quiet and pacified minde as thinges doe fall out according to their owne heartes desire But if things go otherwise then they themselues doe couet they are easily mooued and brought vnto sorowe Discensions doe arise many tymes and oft betwéene friendes and countrimen and betwéene the godly and men wholy bent vnto vertuous lyfe for the diuersitie of iudgements and opinions For auncient custome is left with much a doe beyonde that that he séeth no man is willingly led Therfore if thou shalt more stay thy selfe eyther vpon thine owne reason or vpon thine owne traueyle then vpon that vertue which maketh mā subiect vnto Iesus Christ scarcely nay not scarcelye neither shall it come to passe that thou mayest be such a man as the light of Gods spirite maye illuminate For God will haue vs to be wholye in subiection vnto him and to climbe aboue the reache of reason with loue enflamed Of the workes of loue The .xv. Chapter THere ought to be no hurt done at all for any cause or for the loue of any mortal man but for the profite of the néedy person a good déede is now and then to be let passe for a tyme or to be turned into a better déede For by this meanes a good déede is not neglected but is turned into the better Without Charitie the outwarde worke doth nothing preuaile but whatsoeuer is done in Charitie although the same be but small and course it is made altogither fruitfull profitable For God doth more behold with howe great loue euerye thing is done then howe great the same thing is Much doth he that loueth much Much doth he that doth something well well doth he that serueth the common profite more then his owne will. Many times it séemeth to be Charitie which is rather carnalitie For seldome it hapneth that carnall inclinatiō is away a mans own will hope of reward desire of commodity He that is indued with true and perfite Charitie the same serueth himselfe in nothing but studieth for Gods glory in all things He doth also repine at no body bicause he loueth no priuate ioy nor will reioyce in himselfe but wisheth to be made blessed in GOD about all good thinges He attributeth no goodnesse to anye man but wholy acknowledgeth all things to be Gods from whome as from a fountayne all things doe flowe in whome at the last all the godly doe rest with the enioying of felicitie But if a man haue but a sparke of true loue the same no doubt féeleth that all earthly things are full of vanitie Of bearing with other mens faultes The .xvi. Chapter THose things which no man can amende either in himselfe or in another he ought to beare paciently vntill such time as God do determine otherwise Think that perchaunce it is better so to be for thy tryall and pacience without the which our merites are not greatly to be weyed Neuerthelesse thou oughtest for such lettes to make supplication vnto God that he would vouchsafe to assist thée that thou mayst take these things well and quietly If one once or twise admonished doe not as thou wouldest haue him fall not out with the same partie but commit the whole cause to God to the intent that that may be done in all his seruauntes which is agréeable both to his pleasure and honour who knoweth well how to turne euil vnto good Endeuour thy selfe to be pacient in bearing of all the vices and infirmities of other men bycause thy selfe also art diseased with many which must likewise be suffered of other If thou canst not fashion thy selfe to be such a one as thou wouldest how art thou able to frame an other to thy mind We desire that other men should be perfite and we in the meane time doe not correct our owne faultes We will that other men be seuerely corrected and we our selues refuse to be corrected The immoderate licenciousnesse of others doth mislike vs we our selues in the meane time will not suffer the foyle Other we will haue to be brideled with lawes we our selues doe not suffer our selues any more to be kept vnder By this it is plaine that we doe not loue another man as wée loue our selues Truely if all were perfit what should there be that we shoulde suffer at an other mans hande for Gods sake Now it hath so séemed good to God that we should learne one of vs to beare the burthens of another in asmuch as no man is without fault no man is without his burthen no man is sufficient to himselfe no man is wise inough for himself but that it is necessary for one of vs to beare with another to comfort one another to help one another to instruct one another to admonishe one another Now is it more easily declared by occasion of aduersitie howe vertuous and godly euery man is For the occasions doe not make a man frayle but doe shew what maner of fellow he is Of solitarie life The .xvij. Chapter THou must learne to breake thy selfe of many thinges if thou wilt maintaine peace and concorde with other If thou wilt stand vprightly and come forward sée thou thinke thy selfe to be but a banished man and a Pilgrime vpon the earth Thou must be made a foole for Christes sake if that thou wilt leade a godly lyfe The garment and shorne heade make nothing to the purpose but it is the chaunging of our condicions and the full mortifying of our old Adam that causeth a man to be godly in déede Hee that séekth anye thing else then méere God and the saluation of his owne soule the same person shall finde naught else but miseries and sorrowes for his labor Neither can he long time abyde in quietnesse of mynde which endeuoreth not to be the least of others and to be subiect vnto all men Thou hast come into this life to be a seruant and not to beare rule Wéete that thou art called to suffer and labour and not to passe thy tyme in ydlenesse and vaine tatteling
or communication Men are here tryed as golde in the fornace No man can stand vpright in this life but such a one as wysheth to kéepe downe himselfe in his heart for Gods sake Of the examples of godly Fathers The .xviij. Chapter BEholde the seruent and zelous examples of those godlye Fathers in whom very perfection godlinesse of lyfe did glister and thou shalt sée how slender and in a maner nothing at all it is that we our selues doe performe Alack what is our lyfe if it be compared with theires Those godlye men and friendes of Christ did serue the Lorde in hunger and thirst in colde and nakednesse in traueyle and wearynesse in watchings and fastings in prayers and vertuous cogitacions in many persecutions and spytefull oblaquies or reproches How many and how gréeuous miseries did first the Apostles suffer after them the Martirs Confessors Virgins and in fine all the other that euer desired to follow the steps of Christ For they hated euen their owne soules in this life that they might kéepe the same for lyfe euerlasting O how seuere how vnpleasant a life did those holy Fathers passe ouer in solitarinesse How long and gréeuous temptacions did they paciently abide How many tymes were they vexed of the enimy Howe many and how feruent prayers did they offer vnto God With how great seuerity did they shew themselues continent and chast With how great studie and excéeding loue did they trauayle to come forwarde in ghostly thinges howe sharpe warre did they kéepe in taming of their vices Of howe syncere and vpright minde towarde God were the same endued Whilest the daye did last they laboured in their vocation in the night tyme they gaue themselues to prayer vnto almighty God yet whilst they were at labour they dyd not ceasse from the prayers of the minde to be short they employed the whole tyme to profitable vses and euery houre occupyed in the contemplation of God séemed but short insomuch that for the very swéetenesse they had to thinke on heauenly things they did euen forget the necessitie of regarding and looking to their bodies They renounced all riches authorities honours friends kinsfolke neyther did they couet to enioye anye worldlye thing To be short they scarsely applied necessarie things to the maintenaunce of theyr life in so much that they were sorye also through very necessitie to become slaues vnto their bodies Therefore they were poore in earthly things but in the fauour of God and vertues they were very riche and being néedy outwardly were inwardly refreshed with the grace and comforts of god They were deuided from the worlde but very neare and familiar friends vnto God They were both in their owne iudgement of no regarde and in the sight of the world despised persons and abiects but of God they were accounted very great and excellent They were constant in true modestie they liued in simple obedience they abode still in charity and pacience and did therefore profite dayly in the spirite and had great fauour at Gods hand In fine they ought to be an example and spectacle to all godly persons and more to prouoke vs to go forwarde manfully then the multitude of such as are but warme in vertuous life ought for to hinder vs How great was the feruencie of all the godlye at the beginning of that holy profession of theirs How great deuotion of prayers How great emulation of vertue How streight and seuere discipline dyd raigne among them How great reuerence and obedience did flourish in them all vnder the rule of their maister The monuments yet remayning doe witnesse that those men were holy and perfite in déede who subdued the worlde in fighting so stoutly And now he is accōpted great so that he offend no lawes so that he can pacientlye beare the wrongs that are done vnto him O the sluggithnesse of our time and state that so soone doe decline from the olde zeale and are wearie of life for faintnesse and warmenesse Woulde to God the profiting in vertues did not wholy sléepe in vs which haue many times séene so many examples of the godly Of the exercises of one that is the childe of God in deede The .xix. Chapter THe life of the godly man ought wholye to excell in all kynde or vertues that he may be such a one inwardly as he séemeth to the worlde outwardly nay rather he ought for good cause to be much more inwardlye then he is séene outwardly For that God is he that doth behold vs whom we ought highly to reuerence in what place so euer we be and to walke in purity and cleannesse of lyfe in his sight after the maner of Aungels We ought euery day to renue our determined purpose of good lyfe as though we were turned from sinne vnto good life but this day first of all euen so to quicken stirre vp our selues vnto earnest desire and to say as followeth Help me O my Lord and God in my good purpose and holy worshipping or seruing of the and graunt vnto me to make a perfite entrance and beginning this present day For that which I haue hitherto done is nothing at all Great diligence is néedefull for this our purpose of running comming forwarde in case we will rightly bring to an ende that thing which we haue begun For if he which taketh this businesse in hande valiantly is yet many times tired withall what shal that man doe which beginneth the same but seldome or vnconstantly Surelye the forsaking of our purpose doth chance diuers waies and the least omitting of spirituall exercises that can be scarse hapneth without some hinderance and losse The determination or decrée of the iust dependeth vpon Gods fauour and not vpon their owne wisedome vnto whome they alwayes trust whatsoeuer they take in hand For man in déede doth propose but God doth dispose Neither is it in mans hands how the thing that he doth shall fall out in the ende If the acustomed exercise of our decrée or purpose be at anye tyme let passe eyther for pittie or brotherly profit the same may soone be called back againe but if it be sleightly giuen ouer for a time eyther for tediousnesse or necligence of minde then is the same a great fault in vs and is cause of hurt Though we endeuour to the vttermost of our power yet shall we quickly offende in many thinges Neuerthelesse some certaintie must alway be appointed especially against those vices which be a let vnto vs aboue the rest We must aswell search and set in good order and frame the outwarde as the inward things bicause they are both necessarie to our comming forwarde in godlynesse But if thou canst not incontinently call for an accoumpt of thy selfe yet doe it sometime at the least wise and once euery day at the least namely either at the morning or at night At night decrée with thy selfe what thou wilt doe in the morning At night examine thy maners howe thou hast borne
all things well iustly holyly and order them with wisedome But I being more prone to reuolting then comming forward doe neuer continue still in one state bicause I am subiect to the alteratiōs of time But when thou doest stretch forth thy helping hand I am by by refreshed for as much as thou art able alone to helpe without help of man to strengthen me so much that my countenance may not now be chaunged into diuers things but my minde may be corrected and repose it selfe in thée onely Therefore if while I either desire the godlynesse of minde or am mooued vpon some necessity to séeke for thée when there is no body to comfort me I could skill to cast al humaine comfort frō me surely I might rightly hope well of thy fauor looke for a new gift of comfort with ioy and gladnesse Finally it is thy benefite whatsoeuer doth happen well vnto me at any time I am vaine a wretched man of no regarde in thy sight vnconstant weake Therefore wherevpon may I boast or why shall I desire to be reuerenced Forsooth I shall boast but of nothing and as for that it is most vane Ambition is in déede a most pestilent and most vaine thing which draweth a man away from true glory spoyleth him of heauenly fauor For whilst a man standeth in his owne conceit he displeaseth thée whilst he gapeth after mans praises he is depriued of true vertues But true glory holy reioyce is to boast of thée and not of himself to reioice in thy name and not for his owne vertue or to be delighted with any thing sauing onelye for thy sake Therefore let thy name and not mine be praysed Let thy work and not mine be extolled Let that holy name of thine be so praised that I may haue no prayse of men at all Of thée will I boast gladly for euermore Of my selfe will I boast nothing sauing of mine owne infirmities Let the Iewes desire mutuall glory betwéene themselues I will study for that which doth only make for god Surely all mans glory all mortall honor all worldly loftinesse if it be compared with this thy euerlasting glory is vanitie folishnesse O my truth my mercy my God blessed trinitie to thée only be praise strength power honour glory worlde without ende Amen Of the contempt of mortall honour The .xlvi. Chapter LORDE SOnne thinke it no matter to thée if thou sée others honoured and extolled and thy selfe to bee despised and contemned Lyfre vp thy minde vnto me into heauen and so shalt thou not take it grieuously to be contemned of men in this worlde SERVANT Lord we are in blindnesse are soone seduced with vanitie If I looke rightly vppon my selfe I neuer haue anye wrong done vnto me of any creature wherby it happeneth that I haue no cause to complaine worthily of thée But bicause I haue sinned against thée both oftentimes and gréeuouslye the whole worlde vpon good cause is sharpely set against me Therfore is infamy and contempt due vnto me to thée is prayse honour and glory belonging And except I so fashion my self to be despised and forsaken of al men and take it quietly to be had in no maner of reputacion at all I can not either attaine vnto a quiet and stedfast minde or bée lightned frō aboue or fully ioyned vnto thee That a man must not set his peace vpon Men. The .xlvij. Chapter LRODE SOnne if thou shalte fixe thy peace in any man lyuing bycause of thy agréement and familiaritie with him thou shalt be vnstedfast and vnquiet But if thou shalt repaire to the euerlasting immortal truth thou shalt not be vexed with the departure or deceasse of thy friend For man is so much the nearer vnto God as he departeth farther from all earthly comfort doth ascende so much the more highly vnto God as he descendeth the more déepely into himself and as he is the more vile in his own conceite But he that doth attribute any goodnesse vnto himselfe the same is a let for gods fauor to haue place in him bicause the fauor of the holy ghost doth alwaies séeke for a lowly mind If thou knowest how to bring thy self altogither into nothyng and to ridde thy self from all loue of the creature surely I should flow into thée with great bountifulnesse But whilest thou lookest vpon the creatures the sight of the Creator is withdrawn from thée Learne to maister thy self in al things for thy Makers sake so shall it happē that thou maist come vnto the knowledge of god Euen the least thing in the worlde if it be loued and regareed inordinately hindreth one from the chiefest felicity doth defile a man with sin Against vaine and worldly knowledge The .xlviij. Chapter LORDE SOnne be not mooued with the feare sharpe sayings of men For the kingdome of God doth not stande in talke but in vertue and power Consider my words which both kindle the soules and giue light to the minds and make remorse of conscience bring true and perfite comfort Neuer reade any thing with this intent to séeme the better learned or the wiser therefore but endeuor to mortifie thy vices and sinnes For this shall stande thée in more steade than the knowledge of many harde subtil questions When thou hast reade and knowne manye thinges yet at the last thou must come to one beginning I am he that teache men knowledge and doe procure more sharpe vnderstanding to litle ones than can be taught of any mortall man into much that they whom I speake vnto doe soone become wise and do much profite in the spirite Wo be to thē that séeke many curious things at men and passe litle vpon the way that teacheth to serue me That time shall come when Christ the mayster of maysters the Lord of Angels shall appeare to require accounts of all men to examine the conscience of all men when as he shall search Hierusalem throughout with cādlelight and those things shall become manifest which haue lyen hid in darckenesse the filed finenesie of tongues then holding their peace I am he the in one moment doe so raise vp the lowly minde that he may vnderstand mo reesons of the euerlasting truth than another shall attaine vnto euen with ten yeres studie I teach without noyse of words without multitude of opinions without pryde of ambicion without fight of Arguments I am he that teacheth to despise worldely things to loath present things to séeke sauor euerlasting things to flie honors to beare offenses to put all hope in me out of me to desire nothing to loue me feruently aboue al things For by louing of mée a certaine man did so wholy learne heauenly things that he coulde speake woonders and did more come forware in forsaking all thinges than hée coulde haue done by any subtiltie of studies But I vtter common thinges to some to
passe those things which thou wouldest do Other mens attempts shall come forwarde well ynough but thine shall not so doe Other mens sayings shall be heard thine shall bée counted for nothing Other men asking shal haue when thou askest thou shalt go without Other shall be set out greatly with the praise of men Of thée no man shall say any thing at all Other men shall haue offices committed vnto thē to gouerne but thou shalt be thought good for nothing For these causes thine own fleshe shall sometimes teach thée and shall abide great conflyctes But thou shalt haue great good thereby if thou wilt beare it pacyently say nothing With these and such like things is the faithfull seruaunt of the Lorde woont to be tried whether he can deny himself and make himself plyable in all things And scarcely there is any thing in which it is so much for thy profit to be mortified as in that that thou mayest beholde and paciently suffer those things which are contrary to thy will especially whilst things absurde and not profitable in thy iudgement are commaunded In which bycause thou darest not resist the power of thy Superior vnto which thou art subiect it hapneth that it séemeth a hard thing vnto thée to be at another mans beck letting passe all thine owne will. But consider sonne what fruite how great reward in short time shall follow these trauailes of thine and thou wilt not be agréeued with them but wilt take right great comfort of thy pacience For in steade of this short will of thine which thou hast nowe giuen euer of thine owne accorde thou shalt haue thy will for euer in Heauen For there thou shalt finde whatsoeuer thou wilt haue whatfoeuer thou shalt be able to wishe for There shalt thou haue plentye of of all good things without any feare of léesing them againe There shall thy will togither with me neuer desire any outward or priuate thing There shall no man resist thée no man shall complaine of thée no man shall let thée but all thy wishes shall be had shall most plentifully fill the desire of thy minde There will I render glory for reproche borne paciently the clothing of praise for sorrow heauinesse a kingly seat for euermore for the lowest or basest place in the worlde There shal the fruite of obedience appeare the labour of repentance reioyce modest subiectiō be crowned gloriously Wherefore submit thy selfe nowe modestly to the commaundement of al men and passe not who speaketh or cōmaundeth but especially endeuour this one thing that whether some superior of thine or some equal or also some inferior shal require ought at thy hands or else shall but giue a token to haue thée doe something thou take all in good woorth and studie to doe them with asincere will. Let diuers men séeke diuers things Let diuers men glory in diuers things let them be praysed euē of an infinite number of men reioyce thou but in the contempt of thy self in the dooing of my commaundement in looking vnto my glory wish for that thing aboue all other that eyther by life or by death God may alwayes be honoured in thée How a man being pressed downe with euilles ought to yeelde himselfe vp vnto god The .lv. Chapter SERVANT I Giue thée immortal thanks O God my holy Father for that those thinges are done which thou wilt haue to be done thou wilt haue nothing to bée done but that that is good Let me thy seruant reioyce in thée not eyther in my selfe or in any other For thou onely art true ioy O Lord thou art my hope and crowne thou art my reioyce honor To be short I haue nothing but that which I haue receyued at thy hand and that without any maner of desert of mine at all thine are al those things that either thou hast giuen or made I néedie soule and turmoiled with trauailes from my birth am sory in my minde and that so déepely sometime that teares doe gush out of mine eyes and that I am altogither disquieted for the euils that are at hande I long after the ioye of peace I earnestly craue the peace of thy children which are fed with the light of thy comfort If thou shalt giue peace if thou shalt poure forth ioy I shal haue a minde full of melodie and singe thy prayses deuoutlye But if thou shalte withdrawe thy selfe as thou art woont very often I shall not be able to runne the race of thy commaundementes but rather fallyng downe vpon my knées will strike my brest bicause I am not nowe in so good case as I was before when thy candle giuing light vnto me from aboue I was defended wyth the shadowe of thy wings against the euils that ranne violently vpon me O iust father and alwayes to bée praysed the howre is come wherin I thy seruant shoulde be tried O Father to be loued right it is that I should suffer something for thy sake in this howre O Father euermore to be worshipped the howre is come which thou diddest foresée before all beginning that I shoulde so be ouercome outwardly for a shorte time that inwardelye I might alwayes liue with thée that I might be cōtemned pressed downe fayle before men a little while be afflicted with euils and sorrows to the intent I might rise againe with thée in the morning of newe light and might be made bright in heauenly things O holy father thou hast thus determined so thou wouldest haue it that hath béene done which thou hast commaunded to be done For this benefite is bestowed by thée vpō thy louer or frend that he should suffer afflictions in this life for the loue of thée so oftentimes as thou shalte suffer the same to be done vnto him and of whome thou shalt suffer it to be done after that sort as thou shalt suffer it to be done For there is neyther any thing done in the worlde without thy purpose and prouidence nor yet without a cause And surely it is for my profite O Lord that thou hast thrust me downe to the intent that I may learne thy ordinaunces cast all loftinesse arrogancie of mind from me It is profitable to me to haue béene shamed that I might aske comfort rather of thée than of men Againe also I haue learned therby to feare thy vnsearchable iudgement which afflictest the iust togither with the wicked and vngodly and yet not without equitie and right I giue thée thanks which hast nothing spared to sende me aduersities but hast afflicted me with bitter torments sorrowes anguishes both within and without wherein to comfort me there is none found liuing vnder heauen but thou onely art he O my Lord God being the heauenly phisition of soules which both woundest and healest which leadest downe to hel and againe bringest a man backe from thence Thy correction doth chastice
me thy rod doth teach me Behold most deare father I doe submit my selfe to the rod of thy correction Strike at my back and my necke that I may bow my naturall corruption vnder thy will Make me a godly modest scholer according as thou art woont rightly to do that I may alwaies be obedient to thée at a beck I commit my selfe all that I haue to thy correction séeing it is better to be corrected here nowe than hereafter in an other place Thou knowest all and euery thing and nothing is hid from thée in mans conscience Thou knowest the things to come before they be done neither is there any cause also why any man shoulde tell or admonish thée of the things that are done in the world Thou knowest what is profitable for me to come forewarde with how much aduersities do helpe or preuaile to wype away as it were the rust of sinnes Vse thy iudgement and pleasure towards me and despise me not for my wycked life which is better or more clearely knowen to no body Nay it is not knowen at al to any man but to thée onely Graunt me O Lorde to know those things that are to be knowen to loue those thinges that are to be loued to prayse those things that doe most of al please thée to take in hand those things which are precious in thy iudgemēt to dispraise those things which are vile in thy sight Suffer not me to iudge either with the sight of my outward eies or to giue sentence by the hearing of my vnskilful eares but with true iudgemēt to discerne both visible and spirituall things aboue al things to search out the pleasure of thy will euermore Mens senses are manye times deceiued in iudging of things The louers of this world also are deceiued in louing visible things onely Is a man so much the better as he is accounted the greater of men The deceitfull deceiueth the deceitfull the vaine the vaine the blind the blind the weak the weake whilst he extolleth or aduaunteth him and he doth him reproch in déede whilest hée vaynelye prayseth hym For looke how great euery man is in thy iudgement so great he is in déede and no greater as one ryghtly sayde That we must rest vpon base or course works when we depart from the highest works The Lvi Chapter LRODE SOnne thou caust not continue still in the most feruent desire of vertues in the highest degrée of beholding heauenly thyngs but that thou must néedes for originall corruption come downe sometime to the lower things beare also with wearinesse the burthen of this mortall life whether thou wilt or no. So long as thou shalt beare about a mortall body thou shalt féele the yrckesomnesse and waight of thy body Therefore thou must often sigh sorrowe in thy fleshe for the burthen of thy flesh bicause thou art not able without ceassing for a time to dwell stil vpon spirituall studies and heauenly contemplatiō In this case it is expedient for thée to flie vnto the base and outwarde workes and to recreate thy selfe in good déedes and to awayte with sure confidence and faith till I come frō aboue to visite thée and paciently to beare thy banishment and drynesse or dulnesse of mind til thou be visited of me againe and deliuered from all anguishes For I will make thée to forget thy labours and throughly to enioye inward rest I will open vnto thée the Field of the Scriptures that thou mayest begin to run through the way of my cōmaundements with a ioly chéerefull minde and mayest say thus The calamities of this worlde are not to be compared with the glory to come that shal be giuen vnto vs. That man ought to thinke himself worthy not of comfort but of stripes The Lvij. Chapter SERVANT LOrd I am not worthy of comfort or of any spirituall care of thine therefore thou declarest thy self but righteous vnto me whilst thou forsakest me being helpelesse and voyd of comfort For though I shoulde poure foorth a whole sea of teares yet should I not be therfore worthy of thy comfort Nay rather I am worthy of naught else but stripes punishments which haue offended thée so grieuously so many times haue done amisse so often in so many things Therfore if the matter be wayed accordinglye I am not worthye of the least comfort that is And yet thou mercifull gentle God which wilt not haue thy workes to perish to declare shewe forth the richesse of thy goodnesse towardes the vessels of thy mercy doest vouchsafe to cōfort me without any desert of mine aboue all mans reach Neither are thy comforts like vnto mens bablinges And what haue I done that thou shouldest endue me wyth any heauenly comfort Surely I remember that I haue done no good at all but that I haue alwayes béene both prone vnto sinne slow to amendement Which thing is so true of it selfe that if I shoulde denie it thou canst shew the contrary no man is able to stande in my defense What haue I deserued by my sinnes but hell fire euerlasting Truely I doe vnfeynedly confesse that I am worthy of all mockerie and contempt and that it is not séemely for me to leade my life among thy godly seruants Truly I am hardly perswaded so to doe but bicause it is true I will so doe that I my selfe may reprooue mine owne sinnes to the intent that I may the sooner obtaine thy mercy And what shal I sinful man one fuil of all reproche say vnto thée Surelye I haue nothing else to say but this one thing I haue sinned O Lorde I haue sinned haue mercy vpon me Forgiue me suffer me a little while to lament my calamitie before I flit into the land that is darke couered ouer with the dryrinesse of death And what else dooest thou require of the sinfull wretched man but straightly to punishe thrust downe himselfe for his faults For in the true punishing of a mans selfe pressing downe of the soule hope of pardon commeth foorth the troubled conscience is reconciled to God the lost fauor of God is recouered man is kept from the wrath to come God and the penitent soule of man doe one méete an other with a holye kisse I say the humble sorrow of sinnes that the sinful man hath is an acceptable sacrifice vnto thée O Lorde and of farre more swéete smelling sauor than is the perfume of Frankinsence The same is that swéete oyntment with the which thou wouldest haue thy holye féete to be enoiled who neuer despisest the afflicted and the pressed soule of man This is the place of refuge against the wrath of the enimie In this is corrected rinsed whatsoeuer is corrupted and defiled any other way That Gods fauour hath nothing to doe wyth those men whose mindes are earthly The lviij Chapter LORDE SOnne my fauor is more