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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

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

created mee to thy Image and likenesse Genes 1. graunt mee this grace which thou hast shewed to bee so great and so necessary to saluation that I may ouercome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sinne contradicting the law of my minde and leading mee captiue to obey sensuality in many things neither can I resist the passions thereof vnlesse thy holy grace feruently infused into my heart doe assist me Rom. 7. 2 Thy grace O Lord and great grace is needfull that nature may be ouercome which is euer prone to euil from her youth For by Adam the first man in falling and being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that Nature it self which by thee was created good and without defect is now accounted for vice and for the infirmitie of a corrupted nature for that the motion thereof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it self compassed about with great darknesse still retaining power to discerne good and euill and the distance betweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3 Hence it is my God that according to my inward man I delight in thy law knowing thy Commandements to bee good just and holy reprouing also all euill and sin and doe know that it is to be fled Rom. 7. But in my flesh I serue the law of sin whilest I rather obey sensualitie then reason Hence it is that I haue a will to doe good but know not how to performe it For this cause I often purpose many good things but for that I want grace to helpe my infirmity for a light resistance I go backe and faint I know the way of perfection see clearely enough what I ought to do but pressed with the waight of mine owne corruption I rise not vnto it 4 O Lord how needfull is thy grace for me to beginne any good worke to go forward and to accomplish it Ioh. 13. For without it I can do nothing but in thee I can doe all things when thy grace doth comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to bee esteemed Arts riches beautie and strength wit or eloquence are of no worth with thee O Lord without thy grace For gifts of nature are common to good and euill but the peculiar gift of the elect is grace and loue wherewith being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neyther faith nor hope nor other vertues are acceptable vnto thee without charitie and grace 1. Cor. 13. 5 O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in heart come downe vnto me replenish mee in the morning with thy comfort lest my soule should faint with wearines and wither away with drines of mind I beseech the Lord that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting Psal 22. If I be tempted and vexed with many tribulations I will not feare euils whilest thy grace is with me shee is my strength she giueth aduice and help she is stronger then all enemies and wiser then all the wise 6 Thy grace is the mistresse of truth the teacher of discipline the light of the heart the solace in affliction she driueth away sorrow she expelleth feare she is the nurse of deuotion the bringer foorth of teares What am I without it but a rotten peece of wood and an vnprofitable stalke only meet for the fire Let thy grace therefore Lord alwaies preuent me and follow mee and make mee euer diligent in good workes through Iesus Christ thy Son Amen CHAP. LVI That we ought to deny our selues and imitate Christ by the Crosse OVR LORD SOnne looke how much thou canst goe out of thy selfe so much mayest thou enter into me As to be void of all desire of externall things maketh inward peace so the forsaking of our selues joyneth vs internally to God I will haue thee learne the perfect leauing of thy selfe vnto my will without contradiction and complaint Follow me I am the way the truth and the life Ioh. 14. Without the way there is no going without truth there is no knowledge without life there is no liuing I am the way which thou oughtest to follow the truth which thou oughtest to trust the life for which thou oughtest to hope I am the way which cannot lead amisse the truth which cannot erre the life which cannot end I am a most strait way a supreme truth a true life a blessed life an increated life if thou remaine in mee thou shalt know the truth and truth shall deliuer thee and thou shalt apprehend euerlasting life 2 If thou wilt enter into life keep the Commandements if thou wilt know the truth beleeue me Mat. 19. If thou wilt be perfect sell al. If thou wilt be my disciple deny thy selfe Luk. 9. If thou wilt possesse a blessed life deny this present life Ioh. 12. If thou wilt be exalted in heauen humble thy selfe vpon earth Luk. 14. If thou wilt raigne with me beare the Crosse with mee For onely the seruants of the Crosse finde the way of blisse and true light SER. 3 Lord Iesus for as much as thy way is narrow strait and contemptible vnto the world grant me grace to imitate thee in suffring willingly all worldly contempt For the seruant is not greater then his Lord nor the Disciple aboue his Master Mat. 7. Let thy seruant be exercised in thy holy life for there is the health and the true sanctitie of my soule whatsoeuer I reade or heare besides doth not recreate or delight me fully Luk. 6. LORD 4 Sonne now that thou knowest and hast read these things happie shalt thou be if thou fulfill them Hee that hath my Commandements and keepeth them hee it is that loueth me and I will loue him and will manifest my selfe vnto him and wil make him sit with me in the Kingdome of my Father SER. Lord Iesus as thou hast said and promised so giue mee grace to deserue that it be fulfilled I haue receiued the Crosse I haue receiued it from thy hand and I will beare it and beare it till death as thou hast laid it vpon me Truely the life of a good religious person is the Crosse and it is a sure guide to heauen It is now begunne it is not lawfull to go backe neither is it fit to leaue that which I haue vndertaken 5 Let vs then

care can profit little O that I cleaued not too much to future euents but offred my selfe with all readinesse of minde to thy diuine pleasure LORD 2 Son oftentimes a man doth earnestly labour for that which he desireth and when he hath gotten it hee beginneth to be of another minde and not to esteeme so much of it as before he did for mans affections doe not long continue fixed on one thing but do passe from one to another It is therefore a matter not of least moment to forsake our selues euen in the least things 3 The true spirituall profite of man consisteth in denying and forsaking of himselfe and he that is resigned liueth in great freedome and security But the ancient enemie who alwaies laboureth to withstand the seruants of God omitteth at no time his wonted temptations but day and night lieth still in waite to cast the vnwary if hee can into the snare of deceit 1. Pet. 5. Watch therefore and pray saith our Lord that you enter not into temptation Matth. 26. CHAP. XL. That man hath no good of himselfe nor any thing wherof he can glory THE SERVANT LOrd what is man that thou art mindefull of him or the sonne of man that thou vouchsafest to visite him Psalm 8. What hath man deserued that thou shouldest giue him thy grace Lord what cause haue I to complaine if thou forsake me Or if thou doest not that which I desire what can I justly say against it Surely this I may truely thinke and say Lord I am nothing I can doe nothing I haue nothing that is good of my self but in al things I do faile and am defectiue and doe euer tend to nothing and vnlesse thou helpe me and dost interiourly instruct me I become cold and am dissolued 2 But thou O Lord art alwayes the same and endurest for euer alwaies good just and holy doing all things well just and holily and disposing al things with wisdome Psa 101. But I that am more inclined to fall then to goe forwards doe neuer continue in one estate for seuen different times are changed ouer mee yet doth it soone turne to the better when it so pleaseth thee and when thou vouchsafest to stretch forth thy helping hand For thou alone canst help me without the fauour of man and so strengthen me that my countenance shall be no more changed but my heart shall be conuerted and rest in thee alone 3 Wherefore if I could once perfectly forsake all humane comfort either for the loue of deuotion or for mine own necessity which inforceth me to seeke after thee for none else can comfort mee then might I well hope in thy grace and reioyce in the gift of new consolation 4 Thankes by vnto thee from whence all proceedeth as often as it goeth well with me but I am meere vanity nothing before thee an vnconstant and weake man Whereof then can I glory Or why do I desire to be esteemed of Is it not of nothing and this is most vaine Truly vain-glory is an euill plague and very great vanity because it draweth from true glory robbeth the soule of heauenly grace For whilest a man pleaseth himself he displeaseth thee whilest hee gapeth after the praise of men he is depriued of true vertue 5 But true glory holy exultation and joy is for a man to glory in thee and not in himselfe Abac. 3. to reioyce in thy name and not in his owne vertue nor to delight in any creature but for thee Praised be thy name not mine magnified bee thy worke not mine let thy holy name be for euer blessed but to me let no part of mens praises be giuen Ps 112. and 113. Thou art my glory thou art the joy of my hart In thee wil I glory and reioice al the day but for my self I will not joy but in my infirmities 6 Let the Iewes seeke the glory which one man giueth ro another I will desire this which is from God alone Ioh. 5. For all humane glory all temporall honor al wordly highnes compared to thy eternall glory is vanity and folly O my truth my mercy my God most blessed Trinity to thee alone be all praise honor vertue and glory for all eternity CHAP. XLI Of the contempt of all temporall honors OVR LORD SOnne trouble not thy selfe if thou seest others honoured and aduanced and thy selfe contemned and debased Lift vp thy heart vnto mee in heauen and the contempt of men in earth will not grieue thee SER. Lord we are blind quickly seduced with vanity If I look wel into my selfe I cannot say that any creature hath done me wrōg therfore I cānot justly complain of thee 2 But because I haue often grieuously sinned against thee all creatures do justly take arms against me for shame and contempt is due vnto me but vnto thee praise honor and glory And vnlesse I do so prepare my self that I be willing do reioyce to be despised and forsaken of all creatures and to be esteemed nothing at all I cannot obtain internal strength and peace nor be spiritually enlightned nor wholy vnited vnto thee CHAP. XLII That our peace is not to be placed in men OVR LORD SOnne if the peace thou hast with any bee grounded on the opinion which thou hast of him or on the contentment thou receiuest in his company thou shalt euer be vnconstant and subiect to disquiet but if thou haue recourse vnto the euer-liuing and eternall Truth a friend going from thee or dying shall not grieue thee The loue of thy friend ought to rest in me and for me is he to bee beloued whosoeuer hee bee whom thou thinkest well of and is verily deare vnto thee in this life No friendship can auaile or continue without me neither is the loue true and pure which they haue whose hearts are not joyned together by me Thou oughtest to be so dead to such affections of beloued friends that for as much as appertaineth vnto thee thou shouldest wish to be without all company of men Man approcheth so much the neerer vnto God how much the further off hee departeth from all earthly comfort so much the higher also he ascendeth vnto God by how much lower hee descendeth into himselfe and how much the baser hee is in his owne conceit 2 But hee that attributeth any good vnto himselfe hindereth the comming of Gods grace vnto him For the grace of the holy Ghost euer seeketh an humble heart If thou couldst perfectly annihilate thy self and purge thy selfe of all created loue then should there flow into thee great abundance of my grace When thou castest thy eies on creatures the sight of thy Creator is taken from thee Learne to ouercome thy selfe in al things for the loue of thy Creator and then shalt thou be able to attain to heauenly knowledge How little soeuer it be if it be inordinately loued and regarded it defileth the soule and hindreth the enjoying of the chiefest good CHAP. XLIII Against

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

to seeke many comforts of men When a good vertuous man is afflicted tempted or troubled with euill thoughts then hee vnderstandeth better the great neede hee hath of Gods assistance without whose helpe he perceiueth hee can doe nothing that is good Then also he sorroweth lamenteth and prayeth for the miseries he suffereth Then is he weary of liuing longer and wisheth that death would come that hee might be dissolued and bee with Christ Then also hee well perceiueth that complete security and perfect peace cannot be had in this world CHAP. XIII Of Resisting Temptations SO long as wee liue in this world we cannot be without tribulation and temptation for as it is written in Iob Temptation is the life of man vpon earth Euery one therefore ought to be carefull and diligently to arme himselfe with prayer against his temptations lest the Diuell finde time and place to deceiue him who neuer sleepeth but goeth about seeking whom he may deuour No man is so perfect and holy but hath sometimes temptations and we cannot be altogether free from them 2 Temptations are often profitable vnto men though they be troublesome and grieuous for in them man is humbled purged and instructed All the Saints haue passed and profited through many tribulations and temptations and they that could not beare temptations became reprobate and fell from God There is no order so holy nor place so secret where there be not temptations or aduersities 3 There is no man that is altogether free from temptations whilest he liueth on earth for in our selues is the cause thereof being borne with inclination to euill When one temptation or tribulation goeth away another commeth and we shal euer haue something to suffer because wee haue lost that innocencie with which we were created Many seeke to flie temptations and do fall more grieuously into them By flight alone we cannot ouercome but by patience and true humility wee become stronger then all our enemies 4 Hee that onely auoideth them outwardly and doth not pluck them vp by the root shall profit little yea temptation will the sooner returne vnto him and he shall feele himselfe in worse case then before By little and little and by patience with longanimitie through Gods help thou shalt more easily ouercome then with violence and thine owne importunity Often take counsell in temptation and deale not roughly with him that is tempted but giue him comfort as thou wouldest wish to be done to thy selfe 5 The beginning of al euil temptations is inconstancie of minde and little confidence in God for as a shippe without a sterne is tosted to and fro with the waues so the man that is negligent and leaueth his purpose is many wayes tempted Fire trieth iron and temptation a just man We know not oftentimes what we are able to doe but temptations doe shew vs what wee are We must be watchfull especially in the beginning of the temptation for the enemie is then more easily ouercome if hee bee not suffered to enter the dore of our hearts but bee resisted without the gate at his first knocke Wherefore one said Ouid. libr. 1. de remed amoris Withstand the beginnings for an after-remedie comes often too late First there commeth to the minde an euill thought then a strong imagination thereof afterwards delight and an euill motion and then consent and so by little and little our wicked enemie getteth full entrance whilest he is not resisted in the beginning And how much the longer one is negligent in resisting so much weaker doth he become daily and the enemy stronger against him 6 Some suffer greatest temptations in the beginning of their conuersion others in the later end others againe are much troubled almost through the whole time of their life Some are but easily tempted according to the wisdome and equity of the diuine appointment which weigheth the state and deserts of men and ordaineth al things for the sauing of his elect and chosen seruants 7 We ought not therefore to despaire when we are tempted but so much the more feruently to pray vnto God that hee will vouchsafe to helpe vs in all tribulation who surely according to the saying of S. Paul Will make with temptation such issue that we may be able to sustaine it Let vs therefore humble our selues vnder the hand of God in all temptation and tribulation for he wil saue and exalt the humble in spirit 8 In temptations and afflictions man is proued how much he hath profited and his merit is thereby the greater before God and his vertues doe more openly appeare Neither is it any great matter if a man bee deuout and feruent when he feeleth no heauines but if in time of aduersitie he beare himselfe patiently there is hope of great good Some are kept from great temptations and are often ouercome in smal ones which do daily occurre to the end that being humbled they may neuer presume on themselues in great matters who in so small things doe see themselues so weake CHAP. XIV Of auoiding rash Iudgement TVrne thine eyes vnto thy selfe and beware thou judge not rashly the deeds of other men Mat. 7. Rom. 25. Eccls. 3. In judging of others a man alwaies laboureth in vaine often erreth and quickely sinneth but in judging and discussing of himselfe he alwaies laboureth fruitfully We often judge of things according to our owne desire for priuate affection bereaues vs easily of true judgement If God were alwaies the pure intention of our desire wee should not be so much troubled with the repugnance of our sensualitie 2 But oftentimes some inward secret inclination or outward affection occurreth which draweth vs after it Many secretly seeke themselues in their actions and know it not They seeme also to liue in good peace of minde when things are done according to their will and opinion but if it succeed otherwise then they desire they are straight waies troubled and much afflicted The diuersities of judgements and opinions cause often dissentions betweene friends and neighbours betweene religious and deuout persons Matth. 12. Luk. 12. 3 An old custome is hardly broken and no man is willingly led further then himselfe liketh If thou dost more rely vpon thine own reason or industry then vpon the vertue of obedience to Iesus Christ Hier. 13. it will be long before thou be illuminated with grace for almighty God will haue vs perfectly subiect vnto him and that we transcend the narrow limits of humane reason enflamed with his loue CHAP. XV. Of Workes done of Charity FOr no worldly thing nor for the loue of any man is any euill to be done Matth. 18. but yet for the profit of one that standeth in need a good worke is sometimes to be left off or changed also for a better For by doing this a good worke is not lost but changed into another of greater merit The exteriour worke without charity profiteth nothing 1. Cor. 13. but whatsoeuer is done of charitie be it neuer so little

that delighteth to liue in subjection No man securely commandeth but he that hath learned readily to obey 3 No man securely reioyceth vnlesse he hath within him the testimony of a good conscience And yet the security of Saints was alwaies full of the feare of God Neither were they lesse carefull and humble in themselues for that they shined outwardly with grace and great vertues But the security of euill men riseth of pride and presumption and in the end deceiueth them Neuer promise to thy selfe security in this life although thou seeme to be a good religious man or deuout Hermite 4 Oftentimes those who in the judgement of men were of better esteeme haue bin in greatest danger by reason of their too much confidence Wherefore it is more profitable to many not to bee altogether free from temptations but to be often assaulted lest they should be too secure and so perhaps be lifted vp in pride lest also they should too freely giue themselues to outward comforts O how good a conscience should he keepe that would neuer seeke transitory joy Would neuer busie himselfe with the things of this world And how great peace and quietnesse should hee possesse that would cut off al vaine solicitude and only think of diuine things and such as are profitable for his soule and place all his hope in God! 5 No man is worthy of heauenly comfort vnlesse hee haue diligently exercised himselfe in holy compunction If thou desirest true contrition of heart retire thy selfe into some secret and solitary place and exclude from thy minde the tumults and vnquietnesse of the world as it is written In your chambers be yee sorry Psal 4. In thy Cell thou shalt finde that which abroad thou shalt often lose The Cell if thou continue in it waxeth sweete and if thou loue not to stay in it it becommeth irkesome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it and keepe it well it will be aftervvards vnto thee a deare friend and a most pleasant comfort 6 In silence and quietnesse a deuout soule perfecteth her selfe and learneth the secrets of holy Scriptures There shee findeth flouds of teares vvith vvhich shee may euery night wash and clense her selfe and be made so much the more familiar with her Creator by how much the further off she liueth from all worldly disquiet Psal 6. Who so therefore withdraweth himselfe from his acquaintance friends God with his holy Angels will draw neare vnto him It were better for a man to lye hidden and haue care of himselfe then being carelesse of his soule to worke miracles in the world It is commendable for a religious person to goe abroad seldome to fly to bee seene to be vnvvilling to see men 7 Why wilt thou see that which is not lawfull for thee to haue The world passeth away and all his delights The desires of our sensuality draw vs to vvalke abroad but vvhen the houre is past what bringest thou home but a burdened conscience and distracted thoughts A joyfull going abroad bringeth often a sorrowfull comming home and a merry euening maketh a sad morning Prou. 14. So all carnall joy entereth gently but in the end it causeth remorse and destruction What is elsewhere to be seene which thou canst not see here Eccl. 1. Here thou seest heauen and earth al the elements of which all other things are made 8 What is there any where to be seene that can long continue vnder the Sunne thou thinkest perhaps to satiate thy selfe and haue thy fill but thou shalt neuer attaine it If it were possible for thee to see all things created present before thine eyes what were it all but a vaine and vnprofitable sight Eccl. 3. Lift vp thine eyes to God in heauen and aske pardon of thy sins and negligences Psa 122. Leaue vaine things to the vaine Attend thou to that which God cōmandeth Shut thy dore vpon thee cal vpon Iesus thy beloued Mat. 6. Be thou with him in thy Cell for thou shalt not finde so great peace in any other place If thou hadst stayed within and not giuen eare to idle newes thou haddest kept thy selfe better in good peace But now that thou delightest sometimes to heare nouelties it is fit thou sufferest for it some trouble and disquiet of minde CHAP. XXI Of Compunction of heart IF thou wilt profit any thing keepe thy selfe alwayes in the feare of God and yeeld not too much scope to liberty Prou. 19. Containe all thy senses vnder the rule of discipline and giue not thy selfe to foolish mirth Giue thy selfe to compunction of heart and thou shalt finde deuotion Compunction discouereth much good which with too much liberty is quickly lost It is meruaile that a man can euer perfectly reioice in this life if he consider his banishment and weigh the many perills wherwith his soule is inuironed The leuity of our minds the little care we haue of our faults makes vs not to feele the sorrowes of our soule 2 But oftentimes we vainly laugh when wee haue just cause to weepe There is neither true libertie nor good mirth but that which is in the feare of God accompanied with a good conscience Happy is he that can auoid all cause of distraction and draw himselfe to the vnion of holy compunction Happy is he that can abandon all that may defile or burden his conscience Fight manfully one custome ouercomes another If thou canst forbeare to intermeddle with that which belongs to others they will not hinder thee in that which thou hast to doe 3 Busie not thy selfe in matters which appertaine to others neither doe thou meddle at all with the affaires of thy betters Looke first of al to thy selfe and haue a more especial care to admonish thy self then whōsoeuer thou louest best If thou hast not the fauour of men be not therefore grieued Gal. 1. but let this seeme vnto thee a most just cause of griefe that thou lookest not to thy self with that care which beseemeth the seruant of God and a deuout religious person It is oftentimes better and more secure that a man hath not many consolations in this life especially such as are agreeable to the inclination of our corrupt nature But that we haue none at all or doe seldome taste diuine comforts the fault is ours that doe not seeke for compunction of heart nor do wholly forsake the vaine comforts of this world 4 Acknowledge thy selfe vnworthy of diuine comforts that thou hast deserued great tribulatiō Whē a man hath perfect contrition then is the whole world grieuous and lothsome vnto him Iudg. 2. 20. A good man findeth alwaies sufficient cause of teares and sorrow for whether he consider himself or weigh the estate of his neighbour hee knoweth that none liueth here without tribulatiō 2. King 13. And how much the more throughly he considereth himselfe so much the more is his sorrow Our sinnes and vices in which wee are so

so dealt withall we that are poore and weake ought not to despaire if we be somtimes feruent and sometimes cold for the spirit commeth and goeth according to the good pleasure of his will Ioh. 3. For which cause blessed Iob saith Thou visitest him early in the morning and suddenly thou prouest him Iob 7. 6 Whereupon therefore can I hope or wherin ought I to trust but in the great mercy of God alone and in the only hope of heauenly grace For whether I enioy the presence of good men or deuout brethren or faithfull friends or holy bookes or learned treatises or sweet songs and hymnes all these helpe little haue little sauour when grace forsaketh mee and I remaine left in my owne pouerty At such a time there is no better remedy then patience and the resigning of my selfe vnto the will of God Luk. 9. 7 I neuer found any so religious and deuout that hath not had sometimes a withdrawing of grace or felt not a decrease of feruour There was neuer Saint so highly wrapt and illuminated who first or last was not tempted For he is not worthy of the high contemplation of God who hath not bin exercised with some tribulation for God sake For temptation going before is wont to bee a signe of ensuing comfort And vnto those that are proued by temptations heauenly comfort is promised He that shal ouercome saith he I wil giue him to eate of the wood of life Apocal. 21. 8 But diuine comfort is giuen that a man may be stronger to beare aduersities There followeth also temptatiō lest we should wax proud of that good The diuel sleepeth not neither is our flesh as yet dead 1. Pet. 5. therefore cease not to prepare thy selfe to the battaile for on thy right hand and on thy left are enemies that neuer rest CHAP. X. Of thankefulnesse for the grace of God WHy seekest thou rest since thou art borne to labour Iob 3. Dispose thy selfe to patience rather then to comforts and to the bearing of the Crosse rather then to gladnes What secular person is there that would not willingly receiue spirituall joy and comfort if hee could alwayes haue it Luk. 14. Spirituall comforts exceed all the delights of the world all the pleasures of the flesh All worldly delights are either vaine or vncleane but spirituall delights are onely pleasant and honest produced by vertues and infused by God into pure hearts But no man can alwayes enioy these diuine comforts according to his desire for the time of temptation is not long away 2 False freedome of minde and great trust of our selues is very contrary to heauēly visitation God doth well in giuing grace but man doth euill in not returning it againe wholy vnto God with thankesgiuing And therefore the gifts of grace cannot flow in vs because wee are vngratefull to the giuer and returne them not wholly to the head-fountaine Eccles 1. For grace is euer due to him that is thankefull and from the proud shall be taken that which is wont to be giuen to the humble 3 I desire not that consolation that taketh from me compunction nor that contemplation which breedeth a haughtie minde For all that is high is not holy nor all that is sweet good nor euery desire pure nor euery thing that is deare vnto vs is gratefull to God I do willingly accept of that grace whereby I may euer become more humble and fearfull and be made more ready able to forsake my selfe He that is taught by the gift of grace by the scourge of the withdrawing thereof wil not dare to attribute any good to himselfe but will rather acknowledge himselfe poore and naked Giue vnto God that which is Gods Mat. 22. and ascribe vnto thy selfe that which is thine owne that is giue thankes vnto God for his grace and acknowledge that nothing is to be attributed to thee but only sinne and the punishment due thereunto 4 Content thy selfe and desire alwaies the meanest lowest things and the highest shall be giuen thee for the highest stand not without the lowest The highest Saints before God are the least in their own iudgments Luk. 14. And how much the more glorious so much the humbler within themselues Those that are ful of truth and heauenly glory are not desirous of the vaine-glory of this world Those that are firmely setled and grounded in God can no way be proud And they that ascribe all vnto God what good soeuer they haue receiued seeke not glory one of another Ioh. 5. but would haue that glory which is from God alone and desire aboue all things to praise God in himselfe and in all the Saints and alwaies tend vnto the same 5 Bee therefore gratefull for the least gift and thou shalt bee made worthy to receiue greater Let the least bee vnto thee also as the greatest and the most contemptible as an especiall gift If thou consider the worth of the giuer no gift wil seeme little or of meane esteeme For it is not little that is giuen by the soueraigne Maiesty of God Yea if hee should giue punishment and stripes it ought to be gratefull for that hee doth it alwayes for our saluation whatsoeuer he permitteth to happen vnto vs. He that desireth to keep the grace of God let him be thankefull for the grace giuen and patient for the taking away thereof Let him pray that it may returne Let him be wary and humble lest he leese it CHAP. XI How few the louers of the Crosse of Christ are IEsus hath now many louers of his heauenly kingdome but few bearers of his Crosse He hath many desirous of comfort but few of tribulation He findeth many companions of his Table but few of his abstinence Al desire to rejoyce with him few will suffer any thing for him or with him Many follow Iesus vnto the breaking of bread but few to the drinking of the Chalice of his Passion Many reuerence his miracles few follow the ignominy of his Crosse Luk. 9.22 Many loue Iesus as long as aduersities happen not Many praise and blesse him as long as they receiue any comfort from him But if Iesus hide himselfe and leaue them but a while they fal either into complaint or into too much deiection of minde 2 But they that loue Iesus for Iesus and not for some comfort of their own blesse him in al tribulation and anguish of hart as wel as in the greatest comfort And although he should neuer giue them comfort they notwithstanding would euer praise him and alwayes giue him thankes 3 O how powerfull is the pure loue of Iesus which is mixed with no selfe-loue nor proper interest Phil. 2. Are they not all to be called hirelings that euer seeke comforts Doe they not shew themselues to be rather louers of themselues then of Christ that alwaies think of their cōmoditie and gaine Where may one be found that will serue God without looking for reward 4 It is hard to finde

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

more sharp then an hundred yeares of most hard pennance heere There is no rest there nor comfort for the damned Iob. 40. Heere yet sometimes our labours cease and we enioy the comfort of our friends Be now solicitous and sorrowfull for thy sinnes that in the day of judgement thou mayest bee secure in the company of the blessed soules For then shal the just stand in great constancy against those that afflicted and oppressed them Wisd 5. Then shall hee stand to judge who now doth humbly submit himselfe to the judgement of men Then shall the poore and humble haue great confidence and the proud shall be compassed about on all sides with feare 5 Then will it appeare that hee vvas vvise in this vvorld vvho had heere learned to be as a foole and dispised for Christ Then shall affliction patiently suffered delight vs and iniquity shall stoppe her mouth Then shall the deuout reioyce and the irreligious mourne Then shall the chastised flesh more flourish then if it had bin alwaies nourished in delights Psal 106. Then shall the poore garment shine and the precious robes appeare contemptiple 2. Cor. 4. Then shall the meane cottage be more commended then the sumptuous Palace Then will constant patience more auaile vs then all earthly power Then will simple obedience bee more esteemed then all worldly wisdome Esay 29. 6. Then shall a good and pure conscience yeeld vs more comfort then the profound learning of Philosophy Then shall the contempt of riches weigh more then al the worldlings treasures Then wilt thou bee more comforted that thou hast prayed deuoutly then that thou hast fared daintily Then wilt thou be more ioyful that thou hast obserued silēce then that thou hast talked much Then will good workes appeare of much more esteem then faire words Then a strict life and hard pennance will be more pleasing then all earthly delights Accustome thy selfe now to suffer a little that thou mayst then bee deliuered from more grieuous paines Proue heere first what thou canst endure hereafter If now thou canst beare so little how wilt thou be able to endure euerlasting torments If now a little suffering make thee so impatient what will hell fire doe hereafter Assure thy selfe thou canst not haue two Paradises It is impossible for thee to enioy delights heere in this world and raigne hereafter with Christ in heauen 7 If thou haddest hitherto liued alwaies in honors and delights what would it auaile thee if thou shouldest presently die Luk. 12. All is vanity but to loue God and onely to serue him Eccles 1. And he that loueth God with his whole heart needeth to feare neither death punishment judgement nor hell for perfect loue giues secure accesse to God Rom. 8. But hee that delighteth alwaies in sinne what wonder though he alwaies feare death and be terrified with the thought of judgement Yet it is good that if loue be not of force to withhold thee from sinne that at least the feare of hell may restraine thee And he that layeth aside the feare of God can neuer continue long in good state but falleth quickly into the snares of the diuell CHAP. XXV Of the feruent amendment of our whole life BE watchfull and diligent in the seruice of God and often thinke with thy selfe wherfore thou camest and why thou didst leaue the world 2. Tim. 4. Was it not that thou mightest liue to God and become a spirituall man Goe on therefore with courage thou shalt shortly receiue the reward of thy labours and there shall be no more feare nor sorrow in the confines of thy habitation Mat. 5. Apoc. 21. Thou must labour heere a while thou shalt afterwards haue great rest yea euerlasting ioy Eccles 51. If thou continuest faithfull and diligent in seruing of God doe not doubt but God will be faithfull and liberall in giuing thee reward Apoc. 21. 22. Matth. 25. Thou oughtest to haue a good hope of getting the victory but thou must not make thy selfe assured thereof lest thou waxe negligent or bee puffed vp with pride Rom. 5. 2 When one that was in great anxiety of mind often wauering betweene feare and hope did once being oppressed with griefe prostrate himselfe in a Church in praier before an Altar and said within himselfe O if I knew that I should yet perseuer He presently heard as it were a voice from God which said What if thou diddest know it what wouldest thou doe Doe now what thou wouldest doe then and thou shalt bee secure And being herewith comforted and strengthened in minde he committed himselfe wholly to the will of God that noysom anxiety ceased neither had hee any minde to search curiously any further to know what should befall him but rather laboured to vnderstand what was the perfect and acceptable will of God for the beginning and accomplishing of euery good worke Rom. 12. 3 Hope in our Lord and doe good saith the Prophet and inhabit the land and thou shalt be fed in the riches thereof Psa 36. One thing there is that draweth many backe from that spirituall good the diligent amendment of their liues the horror of the difficulty and the labor of the combat But they aboue others profite most in vertue that endeauour most to ouercome those things which are grieuous and contrary vnto them For there a man profiteth more and deserueth greater grace where hee more ouercommeth and mortifieth himselfe in spirit 4 But all men haue not alike to ouercome and mortifie yet he that is zealous and diligent though hee haue more passions shall profit more in vertue then another that is of a more temperate disposition if he be lesse feruent in the pursuit of vertue Two things chiefely helpe to our amendment to wit to withdraw our selues violently from that to which nature is viciously inclined and to labor earnestly for that vertue which we most want Be carefull also to auoide vvith great diligence those things in thy selfe which doe most displease thee in others 5 Gather some profit to thy soule out of euery occasion and wheresoeuer thou bee so as if thou seest or hearest any good stir vp thy selfe to the imitation therof But if thou seest any thing vvorthy of reproofe beware thou doest not the same And if at any time thou hast done it labour quickely to amend it As thine eye obserueth others so art thou also noted againe by others O how sweet and comfortable a thing it is to see the seruants of Christ feruent and deuout endued with vertuous and decent manners And on the contrary how pitifull and grieuous a thing it is to see them that liue in a dissolute and disordered sort not applying themselues to that for which they were called O how great domage and great danger it is to neglect the good purposes of their vocation and to busie themselues in that which appertaineth not vnto them nor is committed to their care 6 Bee mindefull of the purpose thou hast made and haue