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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

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

affliction an euill conscience feeles it As iron put into the fire leeseth his rust and becommeth bright like fire so he that wholly turning himselfe vnto God becommeth feruent and is changed into a new man 3 When one beginneth to wax cold then he is afraid of a small labour and willingly receaueth externall comfort But when he once beginneth to ouercome himselfe perfectly and to walke manfully in the way of God then hee esteemeth those things to be light which before seemed grieuous vnto him CHAP. V. Of the consideration of ones selfe WE cānot trust much to our selues for that grace oftentimes and vnderstanding is wanting There is but little light in vs and that which wee haue we quickly lose by our negligence And oftentimes wee doe not perceiue our owne inward blindnes We often do euil excuse it worse Matth. 7. We are sometimes moued with passion and we thinke it to be zeale We reprehend small things in others and passe ouer greater matters in our selues We quickly feele and vveigh vvhat vvee suffer at the hands of others but wee minde not what others suffer from vs. Hee that doth well and deepely consider his owne workes will finde little cause to judge hardly of another 2 A spirituall man preferreth the care of himself before all other cares Mat. 16. And he that diligently attendeth vnto himselfe doth seldome speak much of others Thou wilt neuer be recollected deuout vnlesse thou passe ouer other mens matters with silence and looke especially to thy selfe If thou attend wholly vnto God and thy selfe thou wilt be little mooued with whatsoeuer thou seest abroad 1. Cor. 4. Where art thou when thou art not with thy selfe Galat. 1. And when thou hast runne ouer all what hast thou profited if thou doest neglect thy selfe If thou desirest peace of mind true vnion thou must esteeme little of all earthly things and look only to thy selfe 3 Thou shalt therfore profit much if thou keepe thy selfe free from all temporall cares Thou shalt hinder thy selfe greatly if thou esteeme any thing of this vvorld Let nothing be great vnto thee nothing high nothing gratefull nothing acceptable but only God himselfe purely or that which is for God Esteeme all comfort vaine which thou receiuest from any creature Eccles 1. A soule that loueth God despiseth all things that be inferiour vnto God God alone is euerlasting and of infinite greatnes filling all creatures the comfort of the soule and the true ioy of the heart CHAP. VI. Of the confort of a good Conscience THe glory of a good man is the testimony of a good conscience 2. Cor. 1. Haue a good conscience and thou shalt euer haue ioy A good conscience is able to beare much and is cheerefull in aduersities An euill conscience is alwayes fearefull and vnquiet Thou shalt rest sweetly if thy heart doth not reprehend thee Wisd 17. Do thou neuer reioyce but when thou hast done well Sinners haue neuer true mirth nor feele inward peace because there is no peace to the impious saith our Lord. And if they should say Wee are in peace no euill shall fall vpon vs and who shall dare to hurt vs Luk. 12. Esay 27. Beleeue them not for vpon a sudden will arise the wrath of God and their deeds shall be turned into nothing and their conceits shall perish 2 To glory in tribulation is no hard thing for him that loueth Rom. 8. For to glory so is to glory in the Crosse of our Lord. That glory is short which is giuen and receiued from men Galath 6. Sorrow alwaies accompanieth the glory of the world The glory of the good is in their cōsciences not in the tongues of men 2. Cor. 2. The gladnes of the just is of God and in God and their joy is of the truth Hee that desireth true euerlasting glory careth not for that which passeth away vvith time And he that seeketh temporall glory or contemneth it not from his heart sheweth himselfe but little to esteeme of the glory of heauen He enioyeth great tranquillitie peace of minde that careth neither for the praises nor dispraises of men 3 Hee will easily be content and pacified whose cōscience is pure He is not the more holy though thou commend him nor the more abiect though thou dispraise him What thou art that thou art neither canst thou be truly said to be greater then what thou art in the sight of God If thou consider what thou art within thee thou wilt not care what men say of thee Man seeth in the face but God looketh into the heart 1. King 16. Man considereth the deeds but God weigheth the intentions To do alwayes well and to esteeme little of himselfe is a token of an humble minde To refuse to be comforted by any creature is a signe of great purity and inward confidence 4 Hee that seeketh no outward witnes for himselfe doth shew that he hath wholly committed himselfe vnto God For not he that commendeth himselfe the same is approued saith S. Paul but whom God commendeth 2. Cor. 10. To walk inwardly with God and not to be possessed with any outward affection is the state of an inward spirituall man CHAP. VII Of the loue of IESVS aboue all things BLessed is hee that vnderstandeth what it is to loue Iesus and to despise himselfe for Iesus Psal 116. Thou oughtest to leaue thy beloued for thy beloued for that Iesus will be beloued alone aboue all things Deut. 6. The loue of things created is deceitfull and vnconstant the loue of Iesus is faithfull and constant Mat. 22. He that cleaueth vnto creatures shall fall with that which is subiect to fall He that imbraceth Iesus shall stand firmely for euer Loue him and keepe him for thy friend who when all goe away will not forsake thee nor suffer thee to perish in the end Thou must once bee left of men whether thou vvilt or no. 2 Liue and die with Iesus and commit thy selfe vnto his trust who when all faile can alone helpe thee Thy beloued is of that nature that he will none of that which appertaineth to others but vvill haue thy heart alone and sit like a King in his owne throne If thou couldest purge thy selfe perfectly of all creatures Iesus vvould vvillingly dwell vvith thee Whatsoeuer thou puttest in men out of Iesus is all no better then lost Trust not nor rely vpon a reedefull of vvinde for that all flesh is as hay and all the glory therof shall wither away as the flower of the field Esay 4. 3 Thou shalt quickely be deceiued if thou looke onely to the outvvard shew of men And if in them thou seekest thy comfort and profit thou shalt often feele losse If thou seekest Iesus in all things thou shalt surely finde Iesus But if thou seekest thy selfe thou shalt also finde thy selfe but to thy owne harme For man doth more hurt himselfe if hee seeke not Iesus then the vvhole vvorld and all his aduersaries

could annoy him CHAP. VIII Of familiar conuersation with IESVS WHen Iesus is present all is well and nothing seemeth difficult but when Iesus is absent euery thing is hard When Iesus speaketh not inwardly vnto vs our comfort is nothing worth but if Iesus speake but one word we feele much consolation Did not Mary Magdalen presently rise frō the place where she wept when Martha said vnto her Thy Master is here and calleth thee Ioh. 11. Happy is the houre whē Iesus calleth from teares to spiritual ioy How dry and hard art thou without Iesus How foolish vaine if thou desire any thing out of Iesus Is not this a greater losse then if thou shouldest lose the whole world Matth. 16. 2 What can the world profit thee without Iesus To be without Iesus is a grieuous hell and to be with Iesus is a sweet Paradise If Iesus be with thee no enemy can hurt thee Rom. 8. He that findeth Iesus findeth a good treasure yea a good aboue al goods Mat. 13. And he that leeseth Iesus leeseth too much more then the whole world Hee is most poore that liueth without Iesus he most rich that is well with Iesus Luk. 12. 3 It is a great skill to know how to conuerse with Iesus and a great wisdome to know how to keepe Iesus Prou. 8. Be humble peaceable and Iesus will be with thee Be deuout and quiet and Iesus will stay with thee Thou mayest driue away Iesus lose his grace if thou giuest thy selfe to outward things And if thou shouldest driue him from thee and leese him vnto whom wilt thou fly and what friend wilt thou then seeke Without a friend thou canst not well liue and if Iesus be not aboue al a friend vnto thee thou shalt be too too sorrowfull and desolate Thou doest therefore foolishly if thou doest trust or reioyce in any other It is better for thee to haue all the vvorld against thee then Iesus offended with thee Gal. 6. Amongst al things therefore that be deare vnto thee let Iesus alone be thy chiefest beloued 4 Loue all for Iesus but Iesus for himselfe Iesus Christ alone is especially to bee beloued who alone is found to be good and faithful aboue all friends For him and in him let as well friends as foes be deare vnto thee Mat. 5. and all these are to bee prayed for that all may know loue him Luk. 6. Neuer desire to be singularly commended or beloued for that appertaineth onely vnto God who hath none like vnto himselfe Neither do thou desire that the hart of any should be set on thee nor do thou set thy heart on the loue of any but let Iesus be in thee and in euery vertuous and good man 5 Bee pure and free within and intangle not thy hart with any creature Thou oughtest to be as it were naked and carry a pure heart to God if thou wilt consider and proue and see how sweete our Lord is And truely vnlesse thou be preuented and drawne by his grace thou shalt neuer attaine to that happines to forsake and cast away all that 〈…〉 mayest bee vnited to him 〈◊〉 For when the grace of God commeth vnto a man then hee is strong and nothing is hard vnto him And vvhen it goeth away hee is poore and weake and as it vvere left vnto the vvill of whomsoeuer will afflict him In this thou oughtest not to bee deiected nor despaire but to resigne thy selfe with all indifferency vnto the will of God and to beare all things that befall thee for the glory of Christ for after winter followeth summer after night commeth day and after a tempest faire weather CHAP. IX Of the want of all comfort IT is no great matter to despise humane comfort when wee haue diuine It is much and very much to be able to want both humane diuine comfort and for the honor and glory of God to be willing to endure desolation of hart and to seeke himselfe in nothing nor to regard his owne merit What great matter is it if thou be cheerefull and deuout at the cōming of heauenly grace This houre is wished for of all men He rideth easily whom the grace of God carieth And what maruell if he feele not his burden who is borne vp by the Almighty and led by the greatest guide 2 We are alwaies willing to haue something for our comfort and a man doth hardly put off and forsake himselfe The holy Martyr S. Laurence ouercame the world with his Prelate because he despised whatsoeuer seemed delightsome in the world and for the loue of Christ he patiently suffered the high Priest of God S. Syxtus to be takē from him whom he most loued He ouercame therfore the loue of man by the loue of the Creator and he rather chose the diuine pleasure then humane cōfort See thou also learne to forsake some necessary thing and a beloued friend for the loue of God Bee not grieued when thou art forsaken by a friend knowing that we al at length must be separated one from another 3 A man must fight long with a constant minde before hee get the victory be able to place his whole heart in God When a man confideth in himselfe he easily slideth vnto humane comforts But a true louer of Christ a diligent follower of vertue giueth not himselfe to such solace nor seeketh sensible sweetnes but rather forcible exercises and to sustaine hard labours for Christ 4 When therefore spiritual comfort is giuen thee from God receiue it thankfully but know that it is the gift of God not any desert of thine Be not puffed vp ioy not too much neither do thou presume vainely but be rather the more humble for that grace and more wary and fearefull in all thy actions for that houre wil passe away and temptation will succeed When consolation is taken frō thee despaire not presently but with humility patience attend the heauenly visitation for God is able againe to giue thee greater consolation This is not new nor strange vnto them that haue experience in the way of God for in the great Saints and ancient Prophets there was oftentimes such kinde of alteration 5 For which cause one when he had grace said I said in my plentie I will not be moued euerlastingly Psalm 29. But vvhen this vvas gone from him hee addeth vvhat he found in himselfe saying Thou turnedst thy face from mee and I became troubled Ibid. Yet doth hee not despaire in the middest of these changes but more earnestly prayeth vnto our Lord and saith Vnto thee O Lord I will cry and I will pray vnto my God Ibid. Lastly he receiueth the fruite of his prayer and witnesseth that hee was heard saying Our Lord hath heard mee and taken pitie on mee our Lord is become my helper Ibid. But wherein Thou hast turned saith he my sorrow into joy and thou hast compassed me about with gladnes Ibid. If great Saints haue beene

am come for alas I am nothing and I knew it not And if I be left to my selfe behold I become nothing and a masse of infirmyty But if thou suddenly looke vpon me I am presently made strong filled with new joy And it is a great meruaile that I am so suddenly lifted vp and so graciously embraced by thee that of mine owne waight alwaies sinke downeward 2 Thy loue is cause hereof freely preuenting me and releeuing mee in so many necessities preseruing mee also from grieuous dangers and as I may truly say deliuering me from innumerable euils For surely by euill louing my selfe I lost my selfe and by seeking thee alone and sincerely louing thee I haue found both my selfe and thee and for thy loue haue more deepely brought my selfe to nothing Ioh. 12. For that thou O most sweet Iesu dealest with me aboue all desert and aboue all that I dare hope and request 3 Blessed be thou my God for although I be vnworthy of all good yet the noblenes of thy bounty and thy infinite goodnes neuer ceaseth to doe good euen to the vngratefull and to them that bee turned away farre from thee Matth. 5. Turne vs vnto thee O Lord that we may bee gratefull humble and deuout for thou art our safety our power and our strength CHAP. IX That all things are to be referred vnto God as vnto the last end OVR LORD SOnne I ought to bee thy chiefest and last end if thou desire to bee truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it selfe and vnto creatures For if in any thing thou seeke thy selfe thou presently faintest and driest vp within thy selfe Direct therfore al things chiefely vnto me for I am hee that haue giuen all Consider euery thing as flowing from the highest good and therefore all things are to be reduced vnto me as vnto their first beginning Eccles 1. 2 Out of mee as out of liuing fountaines the little and the great the poore and the rich doe draw the water of life and they that willingly and freely serue mee shall receiue grace for grace Ioh. 4. But hee that will glory out of me or be delighted in any particular good shall not bee grounded in true ioy nor enlarged in his heart but shall be many waies hindred and straitned 1. Cor. 1. Thou oughtest therfore to ascribe no good vnto thy self nor attribute the praise of vertue vnto any man but giue all vnto God without whom man hath nothing I haue bestowed all and wil that al be returned to me againe and with great seuerity I require thanks 1. Cor. 4. 3 This is the truth that putteth to flight vaine-glory And if heauenly grace and true charity enter in there shall be no enuy nor grudging of heart neither shall there bee any place for selfe-loue For diuine charity ouercommeth all and enlargeth all the forces of the soule If thou vnderstand aright in mee alone thou wilt reioyce in mee alone thou wilt hope for none is good but God alone who is to be praised aboue all things and to be blessed in all Mat. 19. Luk. 18. CHAP. X. That despising the world it is sweet to serue God THE SERVANT NOw I wil speake againe Lord and will not be silent I wil say in the eares of my God my Lord and my King that is on high O how great is the multitude of thy sweetnes Lord which thou hast hidden for those that feare thee Psal 30. But what art thou to thē that loue thee What to them that serue thee with their whole heart Truly vnspeakable is the sweetnesse of thy contemplation which thou bestowest on them that loue thee In this chiefly thou hast shewed me the sweetnes of thy charity Gen. 1. for that when I was not thou madest me and when I went astray far off from thee thou broughtest me backe againe that I might serue thee and hast commanded mee to loue thee Psalm 118. and Matth. 15. 2 O fountain of euerlasting loue what shall I say of thee How can I forget thee that hast vouchsafed to remember me euen when I whithered away and perished Thou hast vsed mercy with thy seruant beyond all the expectation of my heart and hast bestowed thy grace and friendship beyond all merit What shall I returne vnto thee for this grace Psal 115. For it is not granted to euery one to forsake all things to renounce the world and to vndertake a life of religion and perfection Is it much that I serue thee whom all creatures are bound to serue It ought not to seeme much vnto mee to serue thee but this rather seemeth much and meruailous vnto me that thou vouchsafest to receiue into thy seruice one so poore and vnworthy and to joyne him with thy beloued seruants Iudg. 16. 3 Behold all is thine which I haue and whereby I serue thee And yet in very deed thou rather seruest mee then I thee 1. Cor. 4. Behold heauen and earth which thou hast created for the seruice of man are ready at hand and doe daily performe whatsoeuer thou dost command and this is little yea thou hast also appointed the Angels to the seruice of man Psa 90. Heb. 1. But that which exceedeth all is that thou thy selfe hast vouchsafed to serue man and promised to giue thy selfe vnto him 4 What shall I giue thee for all these thousands of benefits I would I could serue thee al the daies of my life I would I were able at least for one day to doe thee some worthy acceptable seruice Thou art truly worthy of all seruice of all honor and euerlasting praise Thou art my Lord I thy poore seruant that am bound to serue thee with all my forces neither ought I euer to cease to praise thee And this I wish to doe this I desire and whatsoeuer is wanting vnto me vouchsafe I beseech thee to supply 5 It is a great honor a very great glory to serue thee and to despise all things for thee For great grace shall be giuen to them that shall willingly submit themselues vnto thy most holy seruice They shall receiue most sweete comfort of the holy Ghost that for thy loue shall renounce all carnall delights Mat. 19. They shall attaine great freedome of mind that for thy names sake shall enter into the narrow way and shall haue left off all care of this world Matth. 7. 6 O sweet and delightfull seruitude of God by which man is truely made free holy Mat. 11. 1. Ioh. 5. O sacred state of religious bondage which maketh man equal to Angels pleasing to God terrible to diuels and grateful and of great esteeme to all the faithfull O seruice to be imbraced and alwaies wished for by which we obtain the greatest good and attaine to that joy which neuer shall haue end CHAP. XI That the desires of our heart are to be examined and moderated OVR LORD SOnne thou oughtest to learne many

thou wilt not be angry alwaies neither wilt thou threaten for euer Psal 102. CHAP. XVII That all our care is to be placed in God OVR LORD SOnne suffer mee to doe with thee what I please I know what is expedient for thee Thou thinkest as man thou judgest in many things as humane affection perswadeth thee SER. Lord what thou sayest is true Thy solicitude for me is greater then all the care that I can take for my selfe Matth. 6. Ioh. 6. For he standeth at too great a hazard that casteth not his whole care vpon thee Lord so that my will may remaine right and firme in thee doe with me whatsoeuer it shall please thee For it cannot be but good whatsoeuer thou doest with me 2 If it be thy will I should be in darknes be thou blessed and if it be thy will I should be in light be thou againe blessed If thou vouchsafest to comfort me be thou blessed and if thou wilt afflict mee be thou also euer blessed LORD Sonne so thou oughtest to be as ready to suffer as to receiue joy Thou oughtest to be as willing to be poore and needy as plentifull and rich SER. 3 Lord I wil willingly suffer for thee whatsoeuer thy pleasure is shall befall me I will receiue indifferently from thy hand good and euill sweete and sower delightfull and sorrowfull and giue thee thanks for all that hapneth vnto me Iob 2. Keepe me from all sinne and I will neither feare death nor hell so as thou doest not for euer cast me from thee and blot me out of the booke of life what tribulation soeuer befall me shall not hurt me Psal 22. CHAP. XVIII That temporal miseries by the example of Christ are to be borne patiently OVR LORD SOnne I descended from heauen for thy health I took vpon me thy miseries my charity and not any necessitie drawing me thereunto that thou mightest learne patience not refuse to beare temporall miseries Ioh. 8. For from the houre of my birth vntill my death on the Crosse I was not without suffring of griefe Esa 53. I suffered great want of temporall things I often heard many complaints against me I bare patiently shame and reproches for benefits I receiued ingratitude for miracles blasphemies for heauenly doctrine reprehensions Luk. 2. SER. 2 Lord for that thou wert patient in thy life-time chiefly in fulfilling the commandment of thy Father it is reason that I miserable sinner should haue patience in al things according to thy will and for mine own health beare the burden of this corruptible life as long as thou wilt Ioh. 5. For although this present life be burdensome yet notwithstanding it is now by thy grace made very meritorious by thy example and the foot-steps of thy Saints more plaine tolerable to the weak Yea much more comfortable also then it was in times past in the olde Law when the gate of heauen remained shut and the way also to heauen seemed darker when so few tooke care to seeke after thy Kingdom Neither they also that then were just were ordained to be saued could enter into the heauenly glory before thy Passion and the debt of thy sacred death was discharged Mat. 7. 3 O how great thanks am I bound to giue thee that thou hast vouchsafed to shew vnto me and to al faithful soules a direct sure way to thy euerlasting Kingdome For thy life is our way and by holy patience we go vnto thee that art our Crowne If thou hadst not gone before vs and taught vs who would haue takē care to follow Alas how many would stay behind remaine far off if they beheld not thy excellent examples Behold we are yet cold although we haue heard of so many of thy wonders thy heauēly documēts What would become of vs if we had not so great light to follow thee Ioh. 12. CHAP. XIX Of suffering of iniuries and who is proued to be truely patient OVR LORD WHat is it thou sayest Son Cease to complain considering my passion and that of my other Saints Thou hast not yet made resistance to the shedding of bloud Heb. 12. It is but little thou suffrest in comparison of them that haue suffered so much so strongly tempted so grieuously afflicted so many wayes tried and exercised Heb. 11. Thou oughtest therfore to call to minde the heauy sufferings of others that thou mayest easier beare the little aduersities which thou sufferest And if they seeme not little beware lest thy impatience be cause thereof Yet whether they be little or great endeauour to beare all patiently 2 How much the better thou disposest thy selfe to suffering so much the more wisely thou doest and so much the more dost thou merit thou shalt more easily also endure it if thy minde be prepared and thy selfe accustomed thereunto Doe not say I cannot suffer these things of such a one at the hands of such a person nor such things are not to be suffred by mee for hee hath done me great wrong and vpbraided me with those things which I neuer thought of but of another I wil willingly suffer and as I shall see cause Such a thought is foolish it considereth not the vertue of patience nor by whom it shall be crowned but rather weigheth the persons and the iniuries offered 3 He is not truly patient that wil not suffer but as much as he thinketh good and by whom he listeth But he that is indeed patient mindeth not by whom he is exercised whether by his superiour or some of his equals or by his inferior whether by a good and holy man or by a peruerse and vnworthy person But indifferently from al creatures how much soeuer or how often soeuer any aduersitie happeneth vnto him hee taketh all thankefully as from the hands of God and esteemeth it a great gaine for that nothing before God how little soeuer so it be suffred for God can be without merit 4 Be thou therefore alwaies prepared for the fight if thou wilt haue the victory Without combate thou canst not attaine vnto the crowne of patience If thou wilt not suffer thou refusest to be crowned But if thou desirest to be crowned fight manfully and endure patiently without labour there is no comming to rest nor without fight can the victory be obtained 2. Tim. 2. SER. Lord let that bee made possible to me by thy grace which seemeth impossible to me by nature Thou knowest that I can suffer little and that I am quickly dismayed when a small aduersitie ariseth Let all exercise of tribulation be made pleasing vnto me and be welcome for thy name for to suffer and to be troubled for thee is very profitable for my soule CHAP. XX. Of the acknowledging of our owne infirmity and of the miseries of this life THE SERVANT I Will confesse against me my iniustice I will confesse vnto thee O Lord my infirmitie Oftentimes it is a smal matter that discomforteth and grieueth me Psal 31. I

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

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

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