by our flesh that we must not thinke that God can haue his dominion in vs vnles we vse great force to ouercome and subdue our selues to him Yet notwithstanding there are some nowadaies yea and a great some who without taking much paine I wil not say without taking any atal cesse not for al that to brag afterwarde that they be of Gods kingdome But they deceiue themselues For seeing that Gods kingdome is righteousnes peace and ioie through the holie Ghost as saith saint Paule how can it haue place in them which suffer vnrighteousnes to raigne in them And verilie it is a suffering of it to raigne when they represse it not according also as they shew in effect by their cōuersation which is no better than the conuersation of those whom they condemne I know wel they haue their shifts for it saieng that we haue no power atal that we shal be flesh stil as long as we be in this life and that we cannot proceede far forward in this great frailtie and weaknes of our nature but that Christ wil supplie al our wants and not lay our sinnes to our charge Yea verily but when they say so or rather flatter themselues after that maner perceiue they not how they disgrade themselues from the degree of Christians For if they cannot obey God and do the thing that he commandeth they haue not Christs Spirit and if they haue not Christs Spirit then are they not Christians Saint Paule saith wel that the flesh neither wil nor can obey Gods lawe but yet he addeth therewith that Christians are not in the flesh but in the Spirit You be not in the flesh saith he but in the Spirit at leastwise if Gods Spirit be in you Whervpon it must needes folow that they which cannot obey God are in the flesh and those saith he cannot please God Which reason may serue also to this saieng of theirs that we shal alwaies be flesh For if we be alwaies flesh we shal alwaies be stil vnchristianlike because that to be flesh and to be Christians are things that can by no meanes match together I meane to be flesh in such wise as to make none other trade than to folowe a mans owne lusts For otherwise I denie not but that the flesh is stil in vs so long as we be wrapped in this mortal bodie to prouoke vs vnto euil and to make war against the Spirit but not to folow the froward motions of it any more For this standeth true that whosoeuer foloweth them is not to be registred in the number of Christians And therefore Saint Paule threateneth euerlasting death to such as liue after the flesh specialy after they haue bin taught that they be alwaies subiect to damnation As touching our frailtie and weakenes wherewith they thinke to preuaile continualie against such as presse them with their dutie surely I confesse with them that it is great and such as maketh euen the holiest to be ouerthrowen and vanquished oftentimes by Satan and their owne flesh which thing they lament and bewaile but as for to make a sheeld or a defence of it to sooth themselues in their vices and to take licence to folowe their lusts it is for such folke to do as seeke al maner of occasion to doe euil and to rid away al regard of vpright dealing righteousnes which thing cannot agree with true Christians whose whole studie is to maintaine themselues in good workes as they that know how il it beseemeth those which professe themselues to be made cleane by the blood of Iesus Christ to turne back to the defiling of themselues againe Moreouer to say that Christ wil supply al our wants and not charge vs with our sinnes wherevnto we haue yeelded our selues so freely and willingly after we haue knowen him seemeth in my iudgement to tend to none other thing than to make Christ a cloake for our vices and to take occasion of his grace to flatter and maintaine our selues in them which cannot be done without manifest wickednes For seing that Christ maketh vs partakers of his grace vpon condition that we shal leade a life both pure holie and beseeming him and to bring the same to passe doth promise vs his Spirit so we aske it of him in faith if we doe the contrarie it wil not be without dooing him wrong Wherethrough it wil come to pas that we shal bereue our selues of the benefite of our redemption and make our selues vnworthie thereof For as Saint Iohn teacheth vs Christes blood maketh none cleane saue those which walk in the light as God is light But I beseech these men in the name of God to consider these things aduisedlie and to think earnestlie vpon this saicng of Christs That not al they which say Lord Lord shal be saued but they which do the wil of his heauenlie Father Neither words nor ceremonies do proue folke to be Christians children of God faithful ones members of Christ and chosen of God which are titles wherewith they deck themselues as with things which belong peculiarly and alonely vnto them but their deedes and their loue proceeding from a pure hart from a good conscience and from an vnfained faith Let vs then conclude that the onelie true marke of Christians and right beleeuers is loue without the which a man may wel talke of Christ and of the Gospel and he may wel haue the Sacraments and al the godlie ceremonies that can be deuised and yet al shal be nothing And would God that the Christians of our time as wel the one sort as the other for alas they be diuided asunder had put it wel in vre these former yeeres For then should we not see now so much hatred hartburning crueltie medling sedition part-taking treason trecherie desire of reuenge and other infinite mischeues that raigne among vs. Neither should blood haue bin shed after such a sort and in so great aboundance as it is and yet stil shalbe vnles God vsing his absolute power restraine mens mindes which are now fiercely bent and fleshed one against another as they may not be able to bring their desires and passions to passe and that they also on their side do suffer themselues to be bowed by acknowledging their faults and by hauing recourse to the remedie of repentance which is the only meane to appease Gods wrath so kindled against vs and at a word doe turne their rage and crueltie into mildnes charitie And to lay foorth the matter yet more particularlie the Christians are those which crucifie the flesh with the lusts and affections there of The children of God are they that are led by Gods Spirit and not by the Diuels spirit nor by their owne affections The faithful are they which not onely repenting themselues truely doe trust in Gods mercy through Iesus Christ but also do exercise themselues in al good works and as saith Saint Peter do indeuer
to shew in their faith strength in their strength skil in their skil staiednes in their staiednes patience in their patience godlines in their godlines brotherlines and in their brotherlines louingnes The members of Christ are they that take paine to frame and facion themselues like to their head as much as can be in this life assuring themselues that it is not possible for the head to be of one wil and the members of another Gods elect or chosen are they that endeuor to be holie and vnblamable before him in loue Those those be the markes where by a man may ought to discerne them from the vnbeleeuers the heathenish the vnholie the children and lims of the Diuel finalie from al kinds of false Christians In respect whereof it is not amis to alledge the saieng of S. Augustine The wicked man saith he may haue baptisme he may haue the gift of prophesieng he may receiue the Sacrament of the bodie and blood of our Lord he may beare the â—ame of a Christian haue Christs name â—n his mouth and he may haue other virtues but charitie is the thing which the wicked cannot haue it is peculiar to the true Christians And therefore saith he â—et euerie man examine himselfe what he â—oueth and thereby he shal find to what citie he belongeth If he loue the world and worldlie things that is to wit fleshlines monie or honor he is a citizen of Babylon but if he loue God he is a citizen of Ierusalem He is good and righteous and therefore he must not doubt but that God wil at that day giue vnto him the crowne of righteousnes Amen A. G. BLESSED ART THOV O LANDE WHEN THY KING IS THE SONNE OF NOBLES ECCLES 10.17 The first Booke of the Imitation of Christ. Chapter 1. That al worldlie things are vaine and to be contemned HE which followeth me saith Christ doth not walke in darknes but hath the light of life by which words we are iniomed to imitate his manners and conuersation if we desire trulie to be inlightened and deliuered from al blindnes of hart Wherefore it is our parts most earnestlie to consider what the conuersation of our Sauior was The doctrine of Christ surpasseth al the lerning euen of the best men a man endued with his Spirit findeth an hidden and heauenlie Manna in his words but for want of the Spirit of Christ many though much they heare yet litle they profit by the preaching of the Gospel Wherfore if any would fullie vnderstand and with pleasure attaine to the knowledge of our Sauiors words he must endeuor to frame his life after his example What auaileth it thee subtilie to dispute about the Trinitie if thou lacke humilitie and so displease the Trinitie Doubtles darke saiengs make not an holie man but a virtuous life bringeth into the fauor of God For my part I had rather finde my selfe conuerted from sinne than cunninglie define what sinne is If thou hast the whole Bible yea the saiengs of al Philosophers too at thy fingers end what art thou the better if thou be out of charitie and the fauor of God Vanitie of vanities and al is vanitie saue onelie to loue and to serue God syncerelie When al is done the true wisedom is by contemning the worlde to go on towards heauen It is vanitie for a man to seeke transitorie riches and to trust in them It is vanitie to hunt after preferment and to be puffed vp It is vanitie to folow and fauor the lustes of the flesh which one daie thou wilt rue ful greeuouslie Vanitie it is to desire a long life and not to care for a good life It is vanitie to behold the time present and not to foresee what wil come hereafter And vanitie it is to couet those things which passe awaie most swiftlie and not to hasten thither where is ioie without end Forget not the Prouerbe The eie is not satisfied with seeing nor the care with hearing Wherefore endeuor thou to withdrawe thy selfe from the loue of this world and looke on things which are not seene For they which giue the raines to their desires both defile their consciences with sinne and slaie their soules through Gods displeasure Chap. 2. Against vaine glorie in spiritual things AL men naturaly desire to know but what is knowledge without the feare of God The simplest country swaine fearing God is better than a proude Philosopher which stareth vpon the Stars and careth not for himselfe Hee which knoweth himselfe throughlie esteemeth of himselfe but lightlie and waieth nought y â— praise of men If I had al knowledge and had not loue what would that profit me afore God who wil iudge me according to my deedes Studie not ouer ernestlie for knowledge for that is but a vexation of the Spirit and a deceauing the minde For learned men commonly would be knowne and counted wise Many things there be which knowen but litle if they doe anie thing profit the soule and he is extremely foolish that casteth his minde vpon anie thing which tends not vnto his euerlasting welfare Much wordes doe not satisfie the mind but a good conscience is a continual feast and maketh a man with boldnes to approach before God By how much thou knowest mo and better things than other men by so much shal thy paines be greater and more greeuous than others vnles thou liue by so much better than other folkes So then let none Art nor knowledge make thee proud but hauing knowledge be thou more humble And if in thine opinion thou knowest much knowe thou that far moe things there he which thou knowest not and neuer be proude man but confesse thine ignorance Why preferrest thou thy selfe before others seeing that many there be better learned and more skilful than thy selfe If thou wilt be learned and knowe in deede then studie to be vnknowen and to be obscure For the true perfect knowledge is to know and debase our selues and he which wil esteeme lightly of himselfe greatlie of others is doubtles a wise and perfect man When thou seest one openlie to offend and greeuouslie to transgresse conceaue not by and by better of thy self than of him for thou knowest not how soone thou maist fal thy selfe For in verie deed we are al fraile but think none more fraile than thy selfe Chap. 3. Of true knowledge or knowledge of the truth HAppie is that man whom the truth it selfe not letters nor figures which vanishe doth teach For our owne opinions and senses doe many times deceaue and seldome profit vs. What auaileth it subtily to dispute about obscure and dark things the ignorance wherof shal be none hinderance vnto vs at the daie of iudgement Certeinlie it is egregious follie to
valiant soldiors the Lord would helpe vs from aboue For he is readie to assist them which serue him and wil giue vs victorie if we fight his battel But if we place our religion in dooing these outwarde things in short time our religion with them wil vtterlie decaie Wherefore the axe must be laide vnto the roote and our wicked affections cut of which is the onelie waie to finde rest for our soules If euerie yeere we would roote out a vice from our minds oh how quicklie should we prooue good men But alas we see by experience that after manie yeeres wee are woorser than when at the first we professed religion And he is a holie man counted now a daies which can reteine a part of his first former zeale yet should the fire of godlines encrease dailie and be inflamed more and more The remedie whereof is at the beginning to straine our selues so shal we afterward do al things at pleasure I confesse in deede it is harde to leaue old woonts and as harde yea harder for a man to bridle his affections At the beginning therfore striue with thine inclination and leaue a wicked custome least otherwise when you would you cannot so easelie For it is impossible that he should vanquish subdue mightie which cannot ouercome light trifling things Oh if thou wouldest consider what quietnes to thy selfe and ioie to others thou shouldst bring by godlie and good behauior doubtles thy cheefest care would be how to liue in the sight of God religiouslie and honestlie in the eies of man Chap. 12. Of the profite gotten by aduersitie IT is good for vs sometime to suffer affliction For it maketh vs to knowe our selues in this world and to repose no confidence in anie creature It is good for vs sometime to be il spoken of il thought of although we deserue not the same For that bringeth to humilitie and driueth from pride And the more earnestlie we cal for the testimonie of God in our conscience when we are contemned among men of no credit So that euerie man ought so to depend vpon God that he neede not care for anie worldlie comfort For a good man the more he is trobled either outwardlie in bodie or inwardlie in minde the more he considereth how greatlie he standeth in neede of Gods assistance without which he seeth he can doe no good Then he sorroweth and sobbeth and desireth to be deliuered from miserie then it greeueth him to liue anie longer and wisheth to be loased and to be with Christ and then he perceiueth ful wel that in this life we cannot finde perfect peace and securitie Chap. 13. That no man either is or hath bin without tentation and how both to suffer and resist the same AS long as we liue in this worlde we cannot be without tentations and trobles And that made Iob to cal mans life here on earth a warfare Wherefore it standeth euerie man vpon to thinke hereof and to watch in praier that the Diuel haue no vantage against vs which neuer sleepeth but rangeth about alwaies seeking whom he maie deuoure The best man is tempted sometime and to be vtterlie without tentation it is impossible Yea expedient is it sometime that we be tempted though we like not thereof for thereby we are humbled purged and instructed Al the holie fathers haue endured tentation and bin schooled thereby but they which fainted vnder the same are vtterlie cast awaie There is no calling so holie nor place so solitarie but you shal finde there both trobles to trie you and aduersitie to disquiet you no let not man looke in this life to be free from temptation For we haue that in our selues which tempteth vs in asmuch as wee are borne in concupiscence and conceaued in sinne Tentations come vpon tentations miseries vpon miseries and alwaies we haue somewhat to suffer because we are fallen from the state of our felicitie Manie whilst they shun some trobles fal into woorser For they are not auoided by flight onlie but by patience and true modestie maketh to preuaile ouer enimies He which onelie outwardlie shunneth tentations and plucketh not vp y e roote from whence they doe spring is so far from escaping them that they assaile him the sooner and make him much worser than he was before By sufferance through Gods grace thou shalt more preuaile than by stubbernes and resistance In thy trobles vse counsel If thy neighbor be afflicted giue him no il wordes but comfort rather which thou wouldest haue thy selfe if thou wert in his case The cause of al wicked tentations in vnconstancie of mind and lacke of faith For as a ship without a sterne is carried to and fro with winde and weather so the wauering and vnconstant man is diuerslie tempted As fire trieth iron so tentation trieth man What we are able to do we know not manie times but what we are tentation shewes To auoide tentation it is good to be circumspect at the beginning of the same For the enimie is the more easilie ouercome when we shut the doore of our vnderstanding against him and meete him at the threshold as soone as he begins to knock And therefore saide a certaine Poet right wel to this effect If thou beest sick preuent the wurst And seeke for remedie at the furst For when a sicknes hath taken roote If thou take Physick it wil not boote For first cometh into our minds a bare cogitation of euil then followeth a strong imaginatiō out of which proceedeth a wonderful delectation wicked motions and assent vnto sin and so by litle and litle the malitious enimie entreth in when at the first he might easilie be kept out Wherby this we get that the longer we tary before we resist both we are y e weaker when we do resist our enimie y e strōger whom we must resist Some as soone as they begin to amend their liues others at their end diuers al their life time are tempted and afflicted againe there be which are but lightlie assalted which thing God who worketh al things for the salfetie of his elect bringeth to passe according to the wisedome and equitie of his heauenlie wil. And therefore wee must not despaire when we are tempted but so much the more earnestlie praie vnto God that he would vouchsafe to help vs in al extremities and according to y e wordes of Paule giue issue that we maie be able to beare our tentation So then in al tentations and trobles let vs humble our selues vnder the mightie hand of God For he exalteth the humble and meeke In aduersitie man is tried how he hath profited in wel doing and so he getteth not onlie fauor before God but also fame among men For it is
Withdraw thy selfe from speaking vainelie from gadding idelie from listening vnto rumors and nouelties and thou shalt finde good leisure and sufficient for thy spiritual exercise that after the example of the most godlie who shunned the companie of men as much as they might and choase to liue apart vnto God One said I neuer came among men but I departed more wicked than I was afore And this we finde true when we talke much together It is easier to be altogether silent than not to exceede in words and to tarie at home than not to offend abroade it is easier Wherefore he which would be zelous and godlie must auoide companie with Iesus No man salfelie doth go abroade but he which gladlie can abide at home no man salfelie doth gouerne but he which gladlie can be in subiection no man salfelie doth command but he that hath learned willinglie to obeie no man salfelie is merie but he that hath a good conscience and no man salfelie can speak but he that willinglie can hold his peace And yet hath not the securitie of good men at anie time bin without y e feare of God neither did their excellent and heauenlie giftes make them anie whit proude but the more humble But the securitie of y e wicked as it ariseth of pride so it turneth to their destruction Neuer looke to liue at thine harts ease in this world seeme thou neuer so godlie and religious It falleth out manie times that they fal greeuouslie through pride which in mans opinion were most religious men whereby it is euident that tentation is verie good for some both to keepe them from pride and outward consolation O if man would auoid vaine pleasure and not loue the world what a good conscience should he alwaies reteine If man would cast awaie al vaine cares and thinke onelie vpon heauenlie things and trust wholie in God what a continual ioie should he feele in his minde No man shal finde anie spiritual comfort except he occupie himselfe diligentlie in stirring vp his minde vnto godlines the which thou shalt the more easilie attaine if thou enter into thy chamber and shut thy selfe from trobles of the worlde as it is written Examine your owne hart vpon your bed and be stil. For commonlie thou shalt finde that in thy closet which thou wouldest leese abrode The more thou vsest thy closet the more thou wilt like it the lesse thou comest thereinto the more thou wilt loath it But frequent the same rightlie and tarie therein at thy first conuersion from wickednes and afterward thou shalt do it with exceeding pleasure Solitarines and quietnes is good for him that would proceede in virtue and learne the mysteries of holie Scripture For there shal he finde euen flouds of teares whereby he maie wash and clense himselfe euerie night that he maie by so much be nigher vnto his maker by how much he is farder from the resort of men So that God with his holie Angels commeth vnto him which withdraweth himselfe from his freendes and acquaintance It is better to liue in a corner so a man haue a regard to himselfe than without care of his owne saluation euen to worke miracles It is no shame but praise for a godlie man seldome to go abroade to shunne to be seene and not to loue to see Why lookest thou on that which is not lawful for thee to haue The worlde passeth awaie and the lust thereof The desire of pleasure maketh thee to roaue abroade but when the pleasure is past which is quicklie gone what gettest thou thereby but repentance and a wandering soule A merrie out going bringeth commonly a morneful returning home and a mery euening watch is signe of a louring morning euen so the ioie of this world entereth pleasantly but endeth bitterly What canst thou see in another place which is not here Behold the heauen the earth and al the elements for of these do al things consist What seest thou in any place that abideth euer Perchance thou thinkest to satisfie thy self with contemplation but thou shalt neuer do so What if thou sawest euen al things before thine eies it were but a vaine sight But lift vp thine eies man vnto God and aske pardon for thine offences Leaue vaine things to vaine folks and giue thou thy mind to do the wil of God Shut thy selfe within thy doore and cal thy welbeloued Iesus vnto thee Tarie with him in thy chamber for else where thou shalt neuer finde so great quietnes Haddest thou not gone abroade nor listened vnto rumors and tales thou mightedst the better haue enioied quietnes but now because thou giuest thine eares to heare newes thou art trobled greatlie and vexed in minde Chap. 21. Preparatiues vnto Godlines WIlt thou come foreward in godlines Then feare God be thou not ouer loose in behauior nor giuen to vaine pleasure but keepe vnder thy senses by discipline Prepare thy selfe to vnfeined repentance and thou wilt proue religious For repentance bringeth vnto godlines and negligence quicklie doth forgo the same It is maruel that any man can hartelie reioice in this life which considereth his banishment and the manifold perils of his soule Through y e weakenes of our minds securitie we feele not the sorowes of y e minde but oftentimes we laugh when in deede we should weepe There is no true libertie nor good mirth but in the feare of God ioined with a good conscience Happie is that man which casting of the lets of al worldlie busines can giue himselfe wholie to the stirring vp of his minde Happie is he that can keepe himselfe from al those thinges which may either defile or burden his conscience Fight like a man custome is ouercome by custome If thou mindest not to medle in other mens matters they for their partes wil not medle in thine Take not vpon thee another mans charge neither troble thy selfe in the affaires of thy betters But looke vpon thy selfe and before thy deerest frendes giue thy selfe counsel If thou lack the good wil of men take it not heauilie but if thou behaue not thy selfe wel and circumspectlie as becommeth the seruant of GOD and a true Christian houle and weepe It is good for a man not to haue much comfort in this life especialie worldlie comfort As touching heauenlie if we either feele it not at al or but seldome the fault is in our selues which neither seeke occasions to stir vp the minde nor forsake transitorie and external comfort Thinke with thy selfe not onely that thou hast not deserued any heauenly comfort but also that thou dost deserue great miserie affliction A man set on fire with the sparkes of true godlines loueth not but loatheth the world and al that is therein A good man
seemed a foole and abiect Then shal the memorie of miserie patientlie susteined be sweete when in the meane while the wicked shal sob and sigh Then shal the godlie reioice and be glad but the reprobate shal howle and weepe Then shal the afflicted more triumph than if continualie he had bin in ioie Then shal the base apparel be glorious the proude attire infamous Then shal the poore cottage be more commended than is the gilded palace praised Then shal constant patience more preuaile than al the power of the worlde Simple obedience shal more be commended then than al the subtiltie of man Then shal a cleere and good conscience more reioice a man than profounde skil in Philosophie The contempt of riches shal do more good then than al the riches in the world Then shal a zelous praier bring more delight than euer did fine cates Thy silence kept in thy life time shal more chere thy hart at that time than long babling Good workes then shalbe more respected than copie of sweet wordes And then shal thy paines taken to reforme thy manners more delight than coulde al the pleasure in the worlde Wherefore learne in this life to suffer smal things that in the world to come thou maiest escape great greeuous dangers Trie first in thy life time what thou canst suffer after thou art dead And if thou canst not endure but light things in comparison now how wilt thou beare afterward euerlasting tormentes And if now so litle paine can make thee impatient what wil the fire of hel doo For perswade thy self thou canst not be twise happie that is enioie thy pleasure in this life and raigne too with Christ in the worlde to come Now suppose thou hast liued hetherto in perpetual honor and pleasure what good would these things doo thee if thou shouldest die out of hand Seest thou not how al thinges are vaine saue onelie to loue and to serue God For he which loueth God with al his hart feareth neither death nor paine nor iudgement nor damnation For perfect loue maketh a man with boldnes to appeere afore God But maruel it is not though he which delighteth as yet in sinne doo both feare death and the daie of iudgement Notwithstanding if the loue of God cannot allure thee vnto godlines yet let the feare of hel fire driue thee from wickednes But if neither the loue of God nor the feare of hel cannot better thee one iot then looke not to stande in a good thing long but quicklie to fal into the snares of Satan Chap. 25. That we must earnestlie endeuor to amend our liues BE thou zelous and earnest in the seruice of God consider with thy self wherfore thou wast made and wherefore thou hast renounced the world euen to liue to God and to become a good man Therefore endeuor thou zelouslie to go forward For yet a litle while and thou shalt haue a reward of thy labors and neither feare nor sorrow shalbe about thee Labor but a while longer thou shalt find great yea euerlasting rest If thou continue faithful and diligent vnto the ende God wil showe himselfe faithful and bountiful in rewarding Hope wel to winne the garland but shun securitie both to auoide wearines and pride A certaine man tossed betweene hope and feare on a daie in his praiers vttered these words Oh if I knew certainly that I should perseuere and forthwith he seemed to heare these heauenlie words in his minde What if thou knewest as much wouldest thou continue in the course thou hast taken wel go to Do that which thou wouldest do doubt not to perseuer With which comfortable wordes being encoraged he straight waie committed himselfe to the wil of God from thence forth neither wauered anie more in mind nor labored curiously what might become of him but bent himselfe wholie to do that was agreeable to the wil of God most necessarie for his going forward and continuing in the race of virtue Trust thou in the Lord and doo good saith the Prophet so thou shalt dwel in the land and be fed assuredlie One thing there is that withdraweth manie men from proceeding in virtue and earnest amendement of their manners and that is the horrible hardnes and the painefulnes to subdue our selues But who profit more than others in wel dooing Not they whome such thinges dismaie but they which endeuor valiantlie to ouercome those counterbuffs For the more a man ouercommeth by Gods assistance subdueth himselfe the more he goeth forward and commeth the more into the fauor of God How be it al men haue not like power to ouercome and to mortifie themselues Yet this I saie he which hath lesse habilitie if he vse diligence in this point shal more preuaile than another which is slothful though perhaps otherwise he seeme virtuous Now there be two thinges that make much to a mans amendment namelie to withdraw our selues violentlie from such things wherevnto by our wicked nature we are enclined and to bend our selues wholie to the attaining of that good which we stande in neede of Also those thinges are especialie to be taken heed of and auoided which we commonlie mislike or condemne in other men Take profit of euerie thing If thou hearest or seest examples of virtue folowe them if of wickednes auoide them As thou priest into other mens manners so do others into thine Oh what a ioieful and comfortable thing is it to see professors of Christianitie folowers of Christes doctrine Againe what a lamentable and greeuous thing is it that such as would be counted Gospelers liue looselie and contrarie to their calling How hurtful is it to alter the purpose of thy profession and to encline to those thinges which are not commanded thee Remember thy profession and alwaies haue in minde Christ which was crucified when thou seest his life be ashamed of thy selfe that hast so long a while professed Christianitie and yet so litle if anie whit folowed the example of Christ He which attentiuelie and carefullie thinketh vpon the life death of Iesus shal finde sufficiencie of al necessarie and profitable thinges in the same neither shal he neede to seeke any better thing without Iesus If Iesus crucified came into our mindes quicklie and sufficientlie learned we should prooue The delite of a Christian is in the Lawe of the Lord and therein doth he exercise himselfe but if he once waxe negligent and luke warme then miseries come which oppresse him and trobles that vexe him because he is voide of inwarde consolation and forbidden to seeke anie outward comfort And doubtles he which passeth the boundes of Christes doctrine is greatlie subiect to a greeuous destruction and he that loueth a
vnto himselfe so much is he hindred and distracted Wert thou wel setled throughlie purged al things would be for thy good and profite But for that thou art not plainlie dead vnto thy selfe nor separated wholie from earthlie things manie things displease and troble thee often-times Nothing doth so defile and snarle the minde of man as the impure desire of earthlie things Wherefore if thou wilt despise the consolation which this world doth minister thou shalt more easilie both behold celestial things and inwardlie reioice Chap. 2. Of Patience and humilitie two virtues necessarie to be in a Christian. CAre not greatlie who is on thy side or against thee but care to please God in al thy dooings and to haue a good conscience so wil God defend thee right wel And whom he defendeth none can hurt If thou hast learned to holde thy peace and to be pacient doubt thou not but God wil aide thee frō aboue He knoweth when to deliuer thee therefore oughtest thou to commit thy selfe to his pleasure It is God that aideth and deliuereth man from shame and rebuke It is manie-times good to bring vs more and more downe to haue our vices knowen and reprehended of others When a man humbleth himselfe for his offences he easilie pacifieth such as are offended and with smal adoe commeth into fauor againe The humbled man doth GOD protect and saue to the humble he humbleth himselfe yea the humble hath manie things at his handes the humble he exalteth vnto glorie and to the humble he both reuealeth his secretes and offereth himselfe The humble man be he neuer so much iniuried or backbited is alwaies quiet in mind because he trustethin God not on the world Thinke not to come forwarde in religion anie whit vnles thou thinke thy selfe inferior vnto al Chap. 3. That we ought to be at peace both with our selues and with al men BE first of al at peace with thy selfe and then shalt thou pacifie others A quiet man doth more good than a learned The contentious construeth a good thing on the il part and harkeneth vnto euil But a good and quiet man turneth al thinges to the best The quiet man conceaueth sinisterlie of no man but the vnquiet and suspicious wil neither be quiet himselfe nor suffer others to be at rest he both speaketh that manie-times which he ought not and doth not that which he should he considereth what is another mans dutie and neglecteth his owne Wherefore doo first thine owne dutie and then looke that another man doo his Thou hast the tricke how to color and excuse thine owne deedes yet wilt thou not alow the excuses of another But reason would thou shouldest excuse another and accuse thy selfe If thou wouldest be borne withal be are thou with another and see how far thou art as yet from true patience and charitie which fretteth and is offended with none but with it selfe To dwel with good and quiet men it is no hard matter for al men naturalie do like thereof and euerie man desireth quietnes and loue such againe as loue them But to liue quietlie with crabbed and froward felowes with enimies and il conditioned men is doubtles the part of a man in deede deseruing commendation Some are at peace both with themselues and with others Some wil neither be quiet themselues nor suffer others these are ill to themselues but woorse to others Againe some both keepe themselues in charitie and studie to bring others vnto concorde And yet al the peace which wee haue in this miserable life doth rather consist in patient suffering than in not feeling aduersitie The more a man knoweth how to suffer miseries the more quietnes doth he enioie and such a man is a victorious conqueror of himselfe a Lord of the world a freende of Christ and an heire of heauen Chap. 4. Of purenes in minde and plainenes in meaning MAn is carried ouer earthlie thinges with two wings to wit with plainenes and purenes Plainenes is of meaning purenes is of the minde that mindeth God this apprehendeth and tasteth what he is No good action shal hinder thee if thy minde be free from al inordinate affections If thou onelie seeke and minde to please God to profite others thou shalt enioie the freedome of mind Were thy minde vpright y e whole world were nought vnto thee but euen a glasse to frame thy life and a booke of godlie instructions For nothing is there so smal vile but it representeth the goodnes of God And if thy minde were good and pure thou shouldest easilie behold and wel perceaue al things For a pure mind penetrateth both into heauen and hel as a mans mind is so doth he iudge of things If there be any ioie the man which hath a pure heart doth enioie the same and if there be anie sorowe and miserie he hath it which hath a guiltie conscience As fire taketh awaie the rust from iron and maketh it bright so doth repentance wipe awaie wickednes maketh of a sinner a new man A man that is but warme in godlines flieth euen the least paines and seeketh outwarde comforte but would he once earnestlie begin to subdue himself and stoutlie take the readie waie to a virtuous life doubtles those things which at the first he counted greeuous wil seeme light and easie Chap. 5. Of the consideration of a mans selfe WE ought not ouermuch to trust to our selues for manie-times wee lacke both grace and wil. Smal is the iudgement which we haue and that also we maie easilie forgo by negligence And yet so blinde are we manie-times we perceaue not so much and manie-times when we sinne we excuse our wickednes yea through a blinde affection suppose it to be zeale which is woorst of al We reprehende others for smal things and ouerpasse great offences in our selues We can quicklie see when we are iniuried and wil not easilie put vp wrong but how we iniurie others our selues we neuer cal into minde Assuredlie would a man rightlie and wiselie consider his owne dooings he should finde no cause why to condemne another The godlie man hath a greater care of himselfe than of anie thing beside and he which looketh to himselfe diligentlie wil speake but litle of another Looke not to prooue godlie and religious vnles thou bridle thy tong from talking of others and haue a through insight into thy selfe If thou giue thy minde wholie to know thy selfe and to doo the wil of God no outward thing shal mooue or troble thee Where art thou while thou art not with thy selfe or when thou hast ouerpast al things what art thou the better if thou neglect thy selfe Thou must of necessitie neglect al
other things and thinke hereof if thou mind to attaine vnto peace and quietnes yea thou shalt mightilie encrease if thou cast of worldlie cares contrariewise as greatlie decrease if thou make anie account of earthlie things Count nothing woonderful nothing excellent nothing grateful nothing acceptable but either God or y t which is of God as for worldlie pleasure deeme it but vaine The soule which loueth God in respect of GOD contemneth al things God alone which is eternal infinite and incomprehensible is the comfort of the soule and the true ioie of hart Chap. 6. The ioie of a good conscience THe glory of a good man consisteth in the testimonie of a good conscience If thy conscience be good thou hast continual ioie A man that hath a good conscience endureth much yea reioiceth in aduersitie but a wicked man is euermore timorous and vnquiet Sweete wilbe thy sleepe if thy conscience accuse thee not Reioice not but in wel dooing Wicked men at no time reioice in deede neither feele the peace of a godlie mind for as saith the Lord There is no peace vnto the wicked And though they saie they liue in peace can neuer be molested with aduersitie nor iniuried by man beleeue them not For suddenlie shal the heauie displeasure of God so fal vpon them that both their dooings shal come to naught and themselues vtterlie consume awaie For a godlie man to reioice in tribulation is no hard thing and so to reioice is to reioice of Gods fatherlie care Vaine is the praise which is either ascribed or receiued of men The praise of the righteous is in their conscience not in the tonge of men The righteous reioice of GOD in God and in the truth He that seeketh for true and eternal glorie contemneth worldlie praise but he that either coueteth or doth not contemne temporal he doubtles waieth but litle celestial glorie Great quietnes hath he that careth neither for praise nor dispraise And he is wel content and quiet whatsoeuer his condition be which hath a cleere conscience If thou beest praised thou art not the better nor the worser if thou art dispraised what thou art thou art and greater thou art not than God accounteth thee to be Consider what thou art within waie not what thou art thought to be abroade Man beholdeth the countenance but God the hart and man iudgeth of the deedes but God of the minde and intent Euermore to do wel and to count baselie of a mans owne selfe is a singular token of a modest minde So is it an argument of rare integritie and faith to contemne the comfort of worldlie things He that seeketh no recorde elsewhere hath doubtles wholie addicted himself to the seruice of God For he that praiseth himselfe saith Paule is not alowed but he whom the Lord praiseth To deale with God in minde and neuer to be moued outwardlie with anie perturbation is the propertie of him that is a spiritual man Chap. 7. That our Sauior Christ is to be loued aboue al things BLessed is he which knoweth what it is to loue Iesus and for his cause to contemne al things For loues sake euen the beloued must be left in asmuch as Iesus wilbe loued aboue al things The loue of earthlie things is deceiptful and fraile but the loue of Iesus doth endure and continue He which loueth worldlie thinges shal perish therewithal but he that embraceth Iesus abideth euer Loue him reteine his good wil which when al things vade awaie wil neuer forsake thee nor suffer thee to perish Wil thou nil thou one daie thou must leaue this world and therefore sticke to Christ both in life and death commit thee vnto him which alone can helpe thee when al things faile This thy freende is of that nature that he wil onelie be loued he alone claimeth thy minde for himselfe and he alone wil sit there like a King in his throne Therefore haue thou no felowship with earthlie thinges and Iesus gladlie wil abide with thee Thou shalt find that wel nigh lost whatsoeuer is spent vpon anie besides Iesus Neither trust nor staie vpon a wauering reede For al flesh is grasse and al the grace thereof is as the floure of the field If thou trust in man thou shalt easilie be deceaued yea if thou seeke comfort and profite by anie other thing thou shalt sustain great losse If thou seeke Iesus in al things thou shalt finde Iesus but if thou seeke thy selfe thou shalt finde thy selfe but to thy damnation For whosoeuer seeketh not Iesus doth more hurt himselfe than al the world againe and his enimies besides can doo Chap. 8. Of the familiaritie with Iesus WHile Iesus is present al thinges go wel and seeme comfortable but when he is absent nothing is sweete If Iesus speake not in the minde of man litle good can worldlie comfort doe him but speake he but a worde and great ioie shal he feele So Marie Magdalene arose quicklie from the place where she wept as soone as she heard by Martha that the Master was come and called for hir Happie is the houre wherein Iesus calleth from teares vnto the ioie of the Spirit How hard and drie art thou without Iesus How vaine and foolish if thou desire anie thing without Iesus Greater shal be thy losse if thou doo so than if thou shouldest leese the whole worlde For what can the world do without Iesus To be without Iesus is a bitter death but to abide with him is euen a pleasant life If Christ be with thee what enimie can hurt He which findeth Iesus findeth a good treasure or rather the cheefest felicitie he which leeseth Iesus leeseth too much What saied I too much He leeseth more than if he lost the whole world He that liueth without Iesus is most miserable but he whom Iesus fauoreth is for riches most welthie To liue with Iesus is great cunning and to know how to keepe him is most singular wisedome Be thou meeke and lowelie and Iesus wil come to thee Yea be thou godlie and quiet and Iesus wil abide with thee But turne thou once vnto outward thinges and thou doest make him forsake thee and so leese his fauor And if he once forsake thee vnto whome wilt thou flie or what freendes wilt thou finde Without a freende thou canst not long liue and if Iesus be not thy freende before al others thou shalt mourne without measure when he once doth leaue thee And therfore thou doest foolishlie if thou either trust or reioice in anie besides him Better were it to haue the whole world against thee than Christ Iesus alone Wherefore before al things which thou
sinnes For of true repentance and humbling of the minde ariseth hope of pardon the trobled conscience is reconciled vnto God the fauor of God which was lost is recouered man is preserued from y c vengeance to come and with an holie kisse both God and the sorowful soule do meete together I saie the vnfained repentance of sinnes committed is the accepted sacrifice vnto thee O Lord sauoring more sweetelie in thine eares than doth the perfume of frankincense This is the sweete ointment which thou who neuer despisest the trobled and humbled minde of man wouldest should be powred vpon thine holie feete This is the place of refuge against the rage of the enimie here it is amended and washt awaie whatsoeuer els where was polluted and defiled Chap. 59. Men carnalie minded finde no fauor before God LORD SOnne my fauor is more pretious than that it wil medle with outwarde things and earthlie pleasures Wherfore thou must cast off what soeuer is a let therevnto if thou wouldest be replenished with the same Leaue companie loue to dwel by thy selfe alone auoide communication but powre out godlie praiers before the Lorde that thy minde maie be stirred vp vnto godlines and kept from sinne Despise euen the whole world and prefer the calling of God before al outward things For doubtles thou canst not both serue me and delight in transitorie things too Thou must leaue thine acquaintance and deare freends and cal awaie thy minde from al worldlie pleasure So doth Peter admonish the disciples of Christ that they behaue themselues in this world as pilgrims and strangers O with what a faith confidence shal he die who is not kept back with the desire of anie earthlie thing But no sicke man can haue such a minde neither doth the carnal man perceaue the libertie of him who is spiritual But if he wil become spiritual he must renounce both strangers and nigh freends also and take heede of none more than of himselfe If thou hast perfectlie subdued thy selfe thou shalt with more ease vanquish other things For that is true victorie to triumph ouer a mans selfe For he who hath his minde so in subiection that both his desire obeieth reason and his reason fulfilleth my commandements in al things is doubtles both a conqueror of himselfe also a Lord of the world to which top of perfection if thou wouldest clime thou must manfulie begin and laie the axe to the roote so to cut off euen by the roote al hidden and immoderate loue both of thy selfe and also of euerie priuate and carnal good thing For of this immoderate selfe-loue onlie depeÌ„deth almost al that a man must vtterlie roote vp which vice being once subdued great peace and perpetual quietnes wil ensue But for that fewe do endeuor perfectlie to mortifie and altogether to forsake themselues it commeth to passe that manie do remaine snarled within and cannot in spirit rise aboue themselues But he that freelie would liue with me must mortifie and slaie al wicked and intemperate affections of his minde and stick to nothing created ouer greedilie Chap. 60. The diuers working of Nature and of Grace LORD MY sonne consider diligentlie the diuers motions betwene Nature and Grace For after so subtile and contrarie a manner their motions be that hardlie they can be discerned but of the spiritual and illuminated man Al men couet in deede that which is good yea and pretend a color of goodnes in their deedes and saiengs therefore vnder the showe of that which good is manie are deceaued Nature is craftie and carrieth awaie intrappeth and deceaueth manie a man yea and it would alwaies be the end of actions But Grace dealeth simplie and declineth from al kinde of euil vseth no deceit doth al things plainlie for Gods sake and resteth in him vnto the end Nature refuseth to die to be kept downe to be ouercome to be in subiection and to be kept vnder Grace studieth to be mortified striueth against appetite coueteth to be brought in subiection to be ouercome wil not vse hir libertie loueth to be kept in awe wil not lord ouer anie but is readie euermore to liue to abide to be vnder God yea and for Gods cause humblie to obeie euerie man Nature seeketh after profit and considereth what lucre maie be gotten by another but Grace doth note rather what maie benefit others than profit hir selfe Nature is glad when she is had in honor commended among men but Grace ascribeth al glorie and praise vnto God Nature feareth reproch and contempt but Grace is glad to be rebuked for the Name of Christ Nature loueth ease and quietnes of bodie Grace cannot be idle but willinglie setteth hir selfe to labor Nature seeketh after curious and goodlie and abhorreth from base grosse things Grace is delighted with simple and base things despiseth not rough neither refuseth to put on old rags Nature respecteth transitorie things reioiceth at worldlie gaine fretteth at losse and at euery despiteful worde is out of quiet but Grace hath respect vnto heauenlie things cleaueth not to the world at losse is not trobled nor disquieted at sharpe wordes Because hir treasure is reposed in heauen where nothing perisheth Nature is couetous more gladlie taketh than giueth louing priuate gaine but Grace is bountiful and liberal shunneth priuate commoditie is content with litle iudging it better to giue than to receaue Nature is bent vnto the world vnto the flesh vnto vanitie and to vagaries but Grace allureth vnto God and vnto wel doing biddeth al creatures fare-wel flieth the world abhorreth the desires of the flesh abstaineth from idle gaddings and blusheth to be seene abroad Nature seeketh outward solaâ—e by whose allurements it may be delighted but Grace seeketh comfort at God alone and delighteth hir selfe in the chiefe good aboue al visible things Nature doth al for gaine nothing franklie and stil looketh either for as good a reward or greater and hopeth either for praise or for fauor in respect of benefits conferred finalie it coueteth to haue hir deedes and gifts to be greatlie accounted of but Grace hunteth after no worldlie thing neither looketh for anie recompense besides God alone nor yet coueteth moe temporal things than are necessarie for the attainement of euerlasting life Nature glorieth in the multitude of freends and kinsfolke boasteth in the nobilitie of stock ancestors fauoreth the mightie flattereth the wealthie and loueth hir equals but Grace loueth euen hir enimies braggeth not of manie freends neither yet respecteth the place or stock whence she was borne vnles the greater virtue and godlines florished there This Grace fauoreth the poore more than the rich
place hide vnles thou be present and helpe strengthen comfort instruct and keepe For whatsoeuer seemes to belong to the attainement of peace and felicitie without thee is nothing and brings in deede no felicitie at al So that thou art the cheefest end the perfection of life and the profoundnes of speech in thee to trust aboue al things is the chiefest comfort of thy seruants On thee doo I looke in thee doo I trust O my God and Father of mercie Blesse make my soule holie with celestial happines that it may be thy sacred habitation and seate of eternal glorie a temple pure from al filthines which maie offend the eies of thy Maiestie O Lord according to the greatnes of thy mercie and according to the multitude of thy compassions looke vpon me and heare the supplication of thy poore seruant liuing far off a banished man in a sauadge contrie Protect and keepe the soule of thy poore seruant among so manie dangers of this mortal life and bring me by the conduction of thy fauor into the contrie of eternal glorie through the waie of peace Amen 1. Tim. 1 17. Now vnto the King euerlasting immortal inuisible vnto God onlie wise be honor and glorie for euer and euer Amen Faultes escaped in the Printing Pag. Line Fault Correction 59 23 laie laied 189 23 gaine it is gaue it was 262 24 coute couet 264  Chap. 92. Chap. 62. Certaine special praiers contained in this Booke Vse if thou wilt 1. Praise God for his benefits in the third booke chap. 6 page 121. chap. 10 page 133. chap. 12 page 137. chap. 40 page 198. chap. 47 page 213. 2. Confesse thine owne wickednes Gods righteousnes in y e third booke ch 16. p. 147. ch 23 p. 160. 3. Praie vnto God For a quiet conscience p. 178. grace to cal the benefits of God into mind in the third booke chap. 25 pag. 167. grace to contemne the world pag. 209. grace to doe the wil of God in y e 1. booke cha 19 p. 37. booke 3. chap. 18 pag. 151 154. grace to hope in God to loue him aboue al things booke 3 ch 24 pag. 163. Gods heauenlie comfort page 153 247. deliuerance out of troble in the third booke cha 35 pag. 185. ch 51 pag. 220. happines euerlasting ch 54 pag. 230. instruction spirituall pa. 111. true knowledge zeale pag. 116. the mercie of God cha 65. page 276. patience in trobles pag. 159 226 240 263. a pure mind pag. 183. a quiet conscience p. 178. spiritual instruction pag. 111. to haue thine vnderstanding opened pa. 173. zeale pag. 116. to auoid euil thoughts pag. 172. sinne pag. 155. vaine glorie pag. 210. tentation pag. 258. This discourse is diuided into three parts or Bookes the first whereof hath 25. Chapters whose contents be these Chap. 1 THat al worldly things are vain and to be contemned Page 1. Chap. 2 Against vaine glorie in spiritual things Page 3. Chap. 3 Of true knowledge or knowledge of the truth Page 6. Chap. 4 Wisedome must be vsed in al our dealings Page 10. Chap. 5 How to read and studie the holie Scriptures with profit Page 11. Chap. 6 That inordinate and carnal affections must be mortified Page 12. Chap. 7 Against vaine hope and vaine glorie Page 13. Chap. 8 What companie is to be refrained or folowed Page 15. Chap. 9 For obedience subiection Page 16. Chap. 10 Against idle meetings and vaine talke Page 18 Chap. 11 How to come vnto quietnes in mind and to a godlie life Page 19. Chap. 12 Of the profit gotten by aduersitie Page 22. Chap. 13 That no man either is or hath bin without tentation and how to suffer and resist the same Page 23. Chap. 14 Against rash iudgment Page 27. Chap. 15 Of the workes of charitie how to doo good workes Page 29. Chap. 16 That men which offend must be borne withal sometime Page 30. Chap. 17 The waie vnto quietnes both tēporal and eternal Page 32. Chap. 18 The virtuous life of the holie Fathers Page 33. Chap. 19 The exercise of a true Christiā Page 36 Chap. 20 Of solitarines and silence Page 40. Chap. 21 Preparatiues vnto godlines Page 45. Chap. 22 A viewe of the miserie of mankind Page 49. Chap. 23 That man ought to thinke vpon his end Page 52. Chap. 24 Of the last iudgement and of the punishment of sinne Page 58. Chap. 25 That we must earnestlie endeuor to amend our liues Page 63. The Chapters of the second Booke haue these contents Chap. 1 OF the inward life of man Page 70. Chap. 2 Of patience and humilitie two virtues necessarie to be in a Christian Page 75. Chap. 3 That wee ought to be at peace both with our selues and with al men Page 76. Chap. 4 Of purenes in mind and plaines in meaning Page 79. Chap. 5 Of the consideration of a mans selfe Page 80. Chap. 6 The ioie of a good conscience Page 82. Chap. 7 That our sauior Christ is to be loued aboue al things Page 85. Chap. 8 Of the familiaritie with Iesus Page 87. Chap. 9 Of the want of comfort Page 90. Chap. 10 Of thankfulnes vnto God for his benefits Page 95. Chap. 11 The smal nōber that loue Christ vnfeinedlie Page 98. Chap. 12 Of patient bearing the crosse of Christ. Page 101. The Chapters of the last booke haue these contents Chap. 1 OF the spiritual communication betweene Christ the faithful soule Page 110. Chap. 2 That the truth speaketh inwardlie without noise of words Page 111. Chap. 3 That the wordes of God with al reuerence should be heard and that they are not vnderstood of most men Page 113. Chap. 4 A praier for the attaining of the true knowledge of Gods heauenlie wil for zeale in religion Page 116. Chap. 5 That we must walke syncerelie and humblie before God Page 118. Chap. 6 A praier and thankes-giuing vnto God for his benefits Page 121. Chap. 7 The praise and force of godlie loue Page 122. Chap. 8 How to trie a friend also how to resist the enimie Page 125. Chap. 9 Of modest concealing the benefits of God Page 129. Chap. 10 That man must debase himselfe in the sight of God Page 133. Chap. 11 That al things are to be directed vnto God as to the principal end Page 135. Chap. 12 That it is a sweete thing to serue God to despise the world Page 137. Chap. 13 That the desire of the mind must be examined and bridled Page 140. Chap. 14 The waie vnto patience and to fight against fleshlie desires Page 142. Chap. 15 Of obedience to our betters after the example of Christ. Page 145. Chap. 16 That we are to consider the secret iudgements of God least we waxe proud in his gifts Page 147. Chap. 17 What wordes and manner wee should vse in desiring anie thing at the hands of God Page 149. Chap. 18 A praier for grace to do