it but when of whom and as thou wilt giue leaue For in the world nothing commeth to passe either without thy counsel without thy prouidence or without cause why And assuredlie it is good for me O Lord that I haue bin afflicted that I maie learne thy statutes and cast off al pride and arrogancie of mind It is good for me that I am put to shame that I maie seeke comfort frō thee rather than of men Thereby also do I learne to stand in feare of thine vnsearchable iudgements who punishest the righteous as wel as the wicked and yet none of them without equitie and iustice I thanke thee O Lord for not sparing to afflict me with euils with bitter paines griefe and anguish both within and without None is there of al vnder heauen that can comfort mee in this miserie none I saie is there but thou alone my God and my Lord who art the celestial curer of soules which both woundest and makest whole againe bringest downe to the graue and raisest vp Thy correction is vpon me thy rod teacheth me wisedome Lo most louing father I submit my selfe to the rod of thy discipline Strike both my back and my neck too that I maie turne mine vntowardlines after thy wil. Make me O Lord thine humble and godlie disciple as thou hast right wel accustomed to do that I maie euen wholie obeie euerie commandement of thine To thee and to thy correction I commend both my selfe and al mine for better is it to be punished here than hereafter Thou knowest al euerie thing yea the most secret cogitation in the hart of man thou knowest Thou knowest what shalbe afore it come to passe neither hast thou neede to be informed or admonished of those things which are done in the world Thou knowest wherebie I maie profit best and what good aduersitie wil doo to the scouring off as it were the rust of wickednes And therefore vse me euen as thou wilt and reiect me not for my wicked life which none knoweth so wel as thou yea to saie the truth none knoweth it but thou alone O Lord grant me to know those things that I should know to loue that are to be loued to praise that which pleaseth thee to make accoūt of such as thou hast in price and finalie to mislike that which thou dost loath Suffer me not either to iudge after the sight of the outward eies or to giue sentence according to the hearing of mine vnskilful eares but with right iudgement to discerne betwene things both visible and spiritual afore al things euermore to seeke after the pleasure of thine heauenlie wil. For commonlie the senses of men in iudging are deceaued and the freendes of this world by louing onelie visible things are deceaued also Is a man so much the better as he is greater in the opinion of man The deceitful in praising the deceitful the vaine man in extolling the vaine the blinde in commending the blinde the weake in magnifieng the weake deceaueth him and by praising vainelie he doth verilie shame him For in truth such is a man and no more as thou esteemest him to be as one saide right wel Chap. 57. That we are to exercise our selues with baser works when we cannot doo the best LORD MY sonne thou canst not alwaies abide in the most earnest and ardent studie of virtue nor continue in the highest degree of heauenlie contemplation but offorce through original corruption thou art made sometime to come downe vnto inserior things to beare the burden of this mortal life though vnwillinglie and with griefe For as long as thou carriest about a mortal bodie thou shalt feele the waight and heauines of the same Therefore in the flesh thou must often groane vnder the burden of flesh because thou canst not alwaies without intermission continue in the studie of spiritual things and heauenlie contemplations Here then it is behooueful to make recourse vnto base and outwarde workes to refresh thy selfe in good deedes and with a strong faith to waite til I come from on hie to visit thee and to suffer with patience thine exile and hunger of minde vntil I see thee againe and deliuer thee from al trobles For I wil make thee to forget thy paines and to enioie fullie the inner quietnes Yea I wil open vnto thee the field of the holie Scriptures that with a ioieful minde thou maist begin to trauers the waie of my commandements and breake into these wordes The afflictions of this present time are not woorthie the glorie which shalbe showed vnto vs. Chap. 58. That man should thinke himselfe to deserue not comfort at Gods hand but condemnation SERVANT O Lorde I am not woorthie thy comfort or anie spiritual consolation And therefore thou doest right wel when thou forsakest me poore wretch and leauest me without comfort For though I should powre out euen a sea of teares yet could I not deserue anie comfort at thine hand That which I deserue be stripes and punishment because I haue so often so greuouslie offended thee and in so manie things so greatlie sinned So that were the matter dulie considered I am not woorthie the least of al thy comforts And yet O gratious and merciful God who wilt not that thy workes should perish to declare the riches of thy goodnes vpon the vessels of thy mercie thou doest vouchsafe to comfort me hauing no merite far beyond the manner of men Neither be thine heauenlie comforts like worldlie communications But what haue I done Lord that thou shouldest impart vpon me anie spiritual comfort at al Trulie that I remember I haue done no good at al but alwaies haue bin both proane vnto sinne and slowe to repent And this is so true as if I should denie it both thou wilt find me a liar and no man dare stand to excuse me By my sinnes what haue I merited but hel and euerlasting fire And therefore I plainelie and in deede confesse I am woorthie al reproch and contempt and most vnwoorthie to liue among thy sonnes and seruants And albeit I can hardly be brought to do it yet because it is true I wil confesse against my selfe my wickednes that so the sooner I maie obteine mercie at thine hand But what shal I sinner that I am ful of al manner shame and infamie what shal I saie Surelie I haue nothing to saie but euen this I haue sinned Lord I haue sinned take mercie on me forgiue me suffer me yet a while to be waile my wretchednes before I passe ouer into the land of darkenes couered with the shadowe of death For what els doest thou of a giltie and miserable man require but that he afflict and humble himselfe for his
lamenteth the case of the innocent more than of the mightie delighteth in the true not in the deceitful and alwaies exhorteth good men to folowe chieflie the most excellent giftes and to expresse the Sonne of God in their manners Nature quicklie complaineth of wante and pouertie Grace constantlie endureth neede Nature referreth al to hir selfe striueth and contendeth for hir selfe but Grace referreth al things vnto the glorie of GOD whence she sprang ascribeth no goodnes to hir selfe is not arrogant nor contentious neither yet preferreth hir owne opinion before others but in al studie and searching of the truth submitteth hir selfe to the wisdome and iudgement of God Nature coueteth greedilie to knowe and to heare newes and secrets loueth outwardlie to appeare and to trie much by the senses and finalie desireth to be knowen and to do such things as maie bring hir fame and glorie of the world But Grace seeketh not after newes and curious knowledge Both because it proceedeth altogether from the old corruption of man and also for that in deede there is no newe or durable thing vpon earth And therfore it teacheth men to absteine from foolish pleasure to shun vaine glorie modestlie to conceale such things as seeme praise-worthie and to be had in admiration for their excellencie and of euerie thing and knowledge to get profit and to seeke the glorie of God Finalie she desireth to haue neither hir selfe nor hirs to be praised but God who of meere goodwil imparteth al things vpon vs to be thanked for his benefits This Grace is a light set aboue Nature and a certaine singular gift of God a note proper to the elect and pledge of euerlasting life which lifteth a man from earthlie to the loue of heauenlie things and of a carnal makes a spiritual man And therfore the more Nature is pressed downe and tied vp the more Grace is inspired the innerman with newe gifts after the image of God is renewed euerie daie Chap. 61. Of the corruption of Nature and power of Gods heauenlie Grace SERVANT O Lord my GOD who hast created mee after thy owne image giue me such Grace which is most excellent and necessarie vnto saluation as thou hast showen that I maie subdue my wicked Nature drawing me alwaies vnto sinne and destruction For I see in my flesh the lawe of sinne rebelling against the lawe of my minde and leading me captiue to the satisfieng of my desire in many things so that without the assistance of thy most heauenlie Grace powred zelouslie into my minde I am vnable to resist the assaults thereof Yea Lord I lacke thy Grace and that much Grace of thine whereby my Nature proane vnto al impietie euen from my youth maie be subdued and ouercome For Nature being fallen through the offence of the first man and defiled through sinne the punishment therof hath redounded vnto al mankind So that nature which at the first thou didest make good and righteous is now counted for the sinne and infirmitie of the corrupt Nature inasmuch as the motion left vnto it tendeth alwaies vnto euil and inferior things For as touching that litle power which abideth in y e same that is like a certaine sparkle raked vp in the ashes This is that natural reason enclosed about with blacke darknes yet so that somewhat stil it can discerne iudge betweene good and euil betweene truth and falsehood although it haue no power to fulfil that which it alloweth neither enioieth a perfect light of the truth with soundnes of hir affections Hence O my God is it that as touching the inward man I am delighted with thy law knowing that thy statutes are good righteous holie and that they reprooue euil wickednes and teach what is to be auoided But in my flesh I serue the lawe of sinne whilest I obeie the appetite more than reason Hence it is that to wil is present with me but alas I finde no meanes to performe Hereof it is that oftentimes I purpose to doo manie things wel but because thine heauenlie fauor is wanting which maie helpe mine infirmitie by a litle resistance I slide back and tire Yea hereof it is that I knowe in deede the waie of righteousnes and see as in a glasse what my dutie is but through the waight of my sinne I haue no power to arise vnto perfection O Lord how greatlie doo I lacke thy Grace both to begin what good is also to proceede thorouglie in goodnes For without it can I doo nothing through the help thereof I can doo al things in thee O heauenlie grace in deede without which neither the merites of man nor the gifts of Nature are of price O Lord without thy Grace neither learning neither riches neither beautie nor strength nor wit neither eloquence is of anie waight before thee For the gifts of Nature are cōmon to the wicked as wel as to the good but Grace is a gift peculiar onlie to the elect which who so hath are counted meete and woorthie eternal life Finalie it is so excellent that without it neither the gift of prophesie nor the working of miracles neither the profound knowledge of secret things is anie thing worth yea neither faith nor hope nor anie other virtues are accepted in thy sight without loue and Grace O blessed Grace which makest him rich with virtues who is poore in spirit and him humble of minde who is rich for goodes Come come downe to me fil me earlie with thy comfort that my minde for wearines and hunger doo not faint O Lord I beseech thee impart thy Grace vpon me that is sufficient for me though I haue nought els that Nature would require Yea I protest if that be with me I wil dread no tentation nor troble whatsoeuer that is my strength that bringeth counsel and helpe yea it is both mightier than al enimies and wiser than the prudent It is the mistres of truth y e teacher of discipline the light of the minde the comfort in affliction the expeller of sadnes the remoouer awaie of care the nourisher of religion the mother of teares at a worde without it what am I but withered wood a roote most vnprofitable and to be cast awaie Wherefore O Lord let this thy Grace both go afore and also folow me whereby I maie continualie applie my self vnto wel-doing through Iesus Christ thy Sonne Amen Chap. 62. That we ought to denie our selues and to imitate Christ by the crosse LORD THe more thou leauest thy selfe my sonne the nigher thou commest vnto me As outwardlie to coute nothing causeth inward peace so inwardlie to forsake ones selfe ioineth man to God My minde is that
in him which is feruent and godlie zelous not in carnal and worldlie men Chap. 7. Against vaine hope and vaine glorie IT is a vaine thing to trust either in man or in any other creature Be not ashamed to be in subiection to others for Christes sake nor if thou be poore in this present life Depend not vpon thy selfe but put thy confidence in the Lord Doe thy part notwithstanding and GOD wil blesse thine indeuor Trust not to thine owne knowledge neither doe thou repose any confidence in the wit of man but only in the Lord which exalteth the humble and bringeth downe the proud Glorie thou neither in thy riches if thou haue much nor of thy friends if they be mightie but in the Lorde who both giueth al things gladly would giue himselfe afore al things Be thou proud neither of thy beautie or bignes For a litle sicknes doth both deforme the one and consume the other Like not ouer wel of thy selfe if thou haue a good wit least y â— offend God thereby which gaue whatsoeuer good thing thou hast by nature Thinke not thy selfe better than other men least God who knoweth what is in man condemne thee vtterlie for thine arrogant conceit Doest thou wel Take heede of pride God iudgeth not as man doth For that commonlie displeaseth him which pleaseth man If thou hast anie goodnes in thy selfe think that another hath more so shalt thou alwaies reteine the true modestie of minde To debase thy selfe euen vnder al men can neuer hurt thee but to prefer thy selfe afore one man may easilie condemne thee The humble man is alwaies in quiet but the hautie minde fumeth commonlie with indignation Chap. 8. What companie is to be folowed or refrained OPen not thine hart vnto euerie man but communicate thine affaires with the wise and godlie Acquaint thy selfe with reuerend old men and delite not much in the companie of youth and strangers Flatter not the welthie and take heede of the mightie ioine thee to thine equals which are godly and do that which is honest and for the publike welfare Be familiar with no woman vnlawfulie but generalie commende as many as are good Wish to be familiar but with God onlie and his holie Angels and vtterlie auoide the companie of some men Haue peace with al men but not familiaritie Many times it falleth out that we loue a stranger through the report of others whom afterward we hate hauing tried his conditions And many times we displease others by our leud behauior whom we thought we shold please right wel if we had but their acquaintance Chap. 9. For obedience and subiection IT is greatlie for our behoofe to liue vnder others not as we list our selues and at more ease liue subiects than rulers Many obeie for feare rather than for loue grudginglie not gladlie But such can neuer haue the libertie of minde before they obeie both for conscience and for the Lords sake Wheresoeuer thou becommest looke neuer to liue at ease vnles thou keepe thy selfe within thy calling and obeie thy superiors The opinion and change of places hath deceaued many a man Euerie man by nature would folowe his owne minde and fauoreth such as are of his opinion but if we feare God we wil sometime change our mindes for quietnes sake For who is so wise that he knoweth al thinges Therefore trust not too much vnto thine owne opinion but willingly giue eare to the iudgement of others And albeit thou stande in a good matter yet if it be more expedient to haue it otherwise alter thy minde and thou shalt doe better I haue heard many times that it is easier yea better to heare and take than to giue counsel and he bewraieth his pride and pertinacie which wil sticke in an opinion though it be good if wiser than himselfe through deeper iudgement and circumstances would haue it altered Chap. 10. Against idle meetings and vaine talke SHun the common meetings of men as much as thou canst For to talk of worldlie matters doth greatlie hurt vs meane we neuer so wel The reason is We are easilie drawne awaie with vanitie And for my part I haue wished many times that I had bin both silent and absent Now if anie woulde examine the cause why so gladlie we chat prattle together seing we seldom speake without offence to God and hurt to our conscience he shal finde it to be euen comfort forsooth recreation For y â— more earnestlie we couet and desire a thing or the more certainlie we knowe anie euil to be towarde vs the more vehementlie we loue to talke and thinke therof albeit commonly to smal profit and purpose For this outward comfort doth not a litle hinder the inner consolation Wherefore we are to watch and praie that we spende not the time idlelie and if we wil or must of necessitie speake let our speech be good to the vse of edifieng that it may minister grace vnto the hearers To babble much we should not vse both because the custome thereof is naught and for that in many wordes there cannot want iniquitie But godlie speech greatlie auaileth to a virtuous life especialie where men of like mindes and spirit are copled together in the Lord. Chap. 11. How to come to quietnes in minde and to a godlie life WOulde wee not intermedle with other mens dooings and saiengs we might liue at great ease quietnes But how is it possible that he should be quiet which busieth himselfe with those matters that touch him not which picketh occasions to goe abroade and litle or sildome can keepe himselfe at home Blessed are the meeke for they haue much rest In old time manie attained vnto singular perfection and were zelouslie addicted to the contemplation of heauenlie things And how so They mortified their earthlie members We loase the bridle to al beastlie desires and care altogether for temporal trash Sildome if at al we subdue one affection in deede neither desire we to profit more and more dailie in wel dooing If therfore we remaine in religion either cold or lukewarme what maruel But were we dead vnto our selues and not entangled inwardlie with perturbations doubtles wee should taste the vnspeakeable sweetnes of a godlie life and be inflamed with a burning desire of celestial things For in verie deede the greatest if not the whole let from godlines is because we are in bondage to vile affections and labor not to folowe the footesteps of the faithful Hence it is that if we be neuer so lightlie touched with aduersitie we are maruelouslie dismaied and seeke helpe of man which commeth from the Lord Now would we keepe our places like
louest loue Iesus best loue others for Iesus sake but loue Iesus for his owne He alone must singularlie be loued because he alone is the good and faithful freende For him and in him thou must loue both freende and foe and praie him that al men maie know and loue him Neuer couet thou anie singular praise or loue for that belongeth vnto God who hath none equal Neither wish to haue anie bodie addicted vnto thee nor do thou in ordinatelie loue anie man but let Iesus be in thee and in al good men Haue thou a pure minde voide from al hinderance of worldlie thinges For thou must be pure and bring an vpright minde vnto Iesus if thou wilt behold and see how sweete the Lorde is And doubtles thou shalt neuer come to that point vnles God preuent thee and drawe thee whereby thou maiest reiect and renounce al things be coopled to him alone For if thou be in Gods fauor nothing is there which thou cāst not do but if that be gone thou art poore and feeble left as it were to the whip Now if thou feele the want thereof thou oughtest not to cast downe thy selfe or despaire but patientlie abide the good pleasure of God and beare al chances to the praise of Christ Iesus For sommer followeth winter after night daie comes and faire weather after stormes Chap. 9. Of the want of comfort IT is none harde thinge to contemne worldlie cōfort while thou feelest heauenlie but to lack both worldlie and heauenlie consolation and willinglie to beare the bannishment of the minde for the glorie of God and neither to seeke thy selfe in anie thing nor to respect desert is doubtles a great matter or rather the greatest of al. For what great thing is it to be merie and godlie while God fauoreth who doth not wish to see that houre He rideth cheerefullie whom the grace of God carrieth and what maruel if he feele no burden which is borne of the almightie and led by the best guide Greatlie do we delight our selues with some one thing of this world or other and hardlie can man forsake himself altogether therfore mightilie and a long while must he striue before he can learne to subdue himselfe and drawe al his senses vnder the obedience of God As long as man dependeth on himselfe he wil easilie slide vnto worldlie delights but the vnfained louer of Christ and earnest follower of virtue nether inclineth vnto those comfortes nor seeketh such delight of senses but rather vehement exercises and sore labors for the loue of Christ Therefore if at anie time spiritual comfort be giuen thee from aboue receaue the same with thankes-giuing and thinke that it is Gods gift not that thou doest deserue it and be not puft vp therewithal Be not high minded or proude because of thy gift but so much the more humble rather and in al thy dooings circumspect and feareful For the time of comfort wil passe awaie and tentation wil folowe And though thy consolation be gone despaire not out of hande but looke for helpe from aboue and that with modestie and patience For GOD is able to endue thee with a more ample benefit consolation Neither is this a newe thing and strange to such as treade in y e pathes of godlines For men of greatest holines and the old Prophets haue tasted such alteration manie times And therefore said one vpholden by the power of God on this wise In my prosperitie I saide I shal neuer be moued But what happened vnto him when that was taken awaie he ioineth afterwarde in these wordes But thou diddest hide thy face and I was trobled Yet for al that he despaired not but so much the more earnestlie praied vnto God saieng Then I cried vnto thee O Lord and praied to my Lord. At the last he obteined the end of his praier and confesseth that he was heard when he saide O Lord my God I cried vnto thee and thou hast restored me But wherein Thou hast turned my mourning into ioie thou hast loosed my sacke and girded me with gladnes Now if these things haue happened to men of such wonderful holines we miserable and poore soules should not despaire though we be sometime in cold and sometime in heate asmuch as the spirit goeth and commeth at his pleasure Therefore saith Iob Thou doest so magnifie him that thou settest thine hart vpon him and doest visit him euerie morning and triest him euerie moment So then in what thing should I hope or to whom should I trust but onelie to the infinite and heauenlie mercie of almightie God For be it that I haue about me good and godlie brethren and faithful freendes and holie bookes and pleasant speech and sweete musick yet litle doth al this helpe litle doth it comfort if being forsaken of God I am left to my selfe At that time the best remedie is patience and the denieng of my selfe according to the wil of God For my parte I neuer yet founde man so religious that hath not felt sometime the lack of Gods assistance and at sometime bin cooler in zeale than at others Neither hath anie godlie man bin so carried aloft and illuminated but either sooner or later or at one time or other he hath bin tempted He is not worthie to beholde God in deepe contemplation who hath felt no miserie for Gods sake For commonlie the tentation that goeth afore is a signe of cōsolation to come afterward And they which are tried with tentation are promised the ioies of heauen To him that ouercommeth saith the Spirit wil I giue to eate of the tree of life Furthermore God sendeth his cōfort that man maie be the stronger to beare aduersitie And tentation foloweth that he waxe not proud of his gift Satan sleepeth not and the flesh is not yet dead therfore at al times prepare thy selfe vnto battel for on euerie side thou hast troblesome enimies Chap. 10. Of thankefulnes vnto God for his benefits WHat seekest thou for quietnes seing thou art borne vnto labor Giue thy selfe to patience rather than to pleasure and to beare the crosse than to delectation For what worldling is there which would not willinglie enioie spiritual comfort if he might at al times as that which surpasseth al the ioies of the world pleasures of the flesh For all worldlie delights are either vaine or vile but the ioies of the Spirit are onelie sweete onelie honest springing of virtue and powred into pure mindes of God himselfe But these heauenlie consolations are of that nature that no man can keepe them at his pleasure forasmuch as tentation ceasseth not anie long time Two things are great enimies to this heauenlie ioie false freedome
were giuen thou shouldest chuse to suffer for Christ rather than to be refreshed with much consolation for so shalt thou become the more like to Christ and al his holie seruantes Neither doth our comming forward consist in the store of pleasures and comfort but rather in bearing great euils and aduersitie And if any thing had bin better or more expedient for man than to suffer miserie doubtles Christ would haue showen y e same both by wordes and deedes But now in plaine words he doth counsaile both his owne disciples and as manie as are desirous to folow him to beare the crosse in these wordes If anie man wil folow me let him forsake himselfe and take vp his crosse and folow me Therfore al things being read ouer and ouer and put in practise let this be the end of our speech By manie afflictions we must enter into the kingdome of God Thus endeth the second Booke The thirde Booke of the Jmitation of Christ. Chapter 1. Of the spiritual communication betweene Christ and the faithful soule I Wil haâ—keÌ„ what the Lord within me wil saie Blessed is y â— soule which heareth the Lord speaking within her and from his mouth receaueth the word of comfort Blessed are the eares which can heare when God whispereth and do naught regard the noise of y â— world Yea blessed are the eares which listen not to the outward sound but to the truth speaking to the hart Blessed are the eies which are close from seeing outward but open to behold inward things Blessed are they who pierce vnto spiritual things and prepare themselues more and more by dailie meditations to come vnto the knowledge of Gods heauenlie mysteries Blessed are they who reioice in seruing God cast of al those things as maie withdraw them froÌ„ so dooing O my soule consider these things banish froÌ„ thy mind carnal affections so shalt thou vnderstand what thy Lord God wil saie within thee Thus saith thy freende I am thy Saluation thy peace and thy life sticke vnto me and thou shalt find quietnes Leaue al worldlie things and seeke after heauenlie For what are al things in this world but vaine or what good can they doo if God forsake thee Wherefore al things renounced seeke vnfeinedlie to please God that thou maist attaine vnto the true felicitie Chap. 2. That the truth speaketh inwardlie without noise of wordes SERVANT SPeake Lord for thy seruant heareth I am thy seruant O giue me vnderstanding that I maie learne thy statutes Incline my soule vnto the wordes of thy mouth euen vnto thy wordes which stil downe like the dewe The Israelites saide vnto Moses in old time Talke thou with vs and we wil heare but let not God talke with vs least we die But I praie not so Lord I praie not so but with the Prophet Samuel rather I beseech thee saieng Speake Lord for thy seruant heareth And let not Moses nor anie other prophet speake to me but thou Lord which inspirest and lightenest al the Prophets speake thou to me For thou canst instruct me without their helpe but they can profite nought without thee They maie sounde outwordes in mine eare but they bring not the Spirit They can speake trimlie but if thou hold thy peace they inflame not the mind They teach the letter but thou openest the meaning They talke of deepe things but thou vnlockest the sense of that which was sealed vp They pronounce the commandements but thou helpest to fulfil them They showe the way but thou giuest strength to walke in the same They deale outwardlie with the senses but thou teachest and lightenest the mindes They water but thou giuest the increase They crie with open mouthes but thou giuest wisedome vnto the hearer So then let not Moses talke with me but speake thou my Lord God which art the euerlasting truth least I die and proue vnfruteful and least being outwardlie admonished and not inwardlie inflamed the worde heard not done knowen not loued beleeued not obserued make vnto my condemnation Wherfore speake Lord for thy seruant heareth For thou hast the wordes of eternal life Speake to me euen that which maie be to the comfort of my soule to the ameÌ„dment of my life and to the aduancement of thine euerlasting glorie Amen Chap. 3. That the wordes of God with al reuerence should be heard and that they are not vnderstood of most men LORD SOnne heare my words for they are most comfortable and excel the knowledge of Philosophers and wise men of this world My words are spirit and life and are not to be waied by the sense of man nor drawen to serue for vaine pleasure but must be heard with silence and receaued with humilitie and greedines SERVANT Blessed is the man whome thou chastisest O Lord and teachest in thy Lawe that thou maist giue him rest from the daies of euil whiles the pit is digged for y e wicked LORD I both inspired the Prophets in old time and ceasse not in these daies to speake vnto al but manie are deafe and wil not heare my wordes Most harken vnto the world rather than to God and more gladlie obeie the desire of the flesh than his heauenlie wil. The world promiseth but temporal and smal things and they serue it euen with greedines I promise most excellent and eternal things and men care not for them Who with such a desire serueth obeieth me in al things as they serue the world and the Prince thereof Be ashamed hereof if thou wouldest know why hearken For smal wages manie run a great waie but for eternal life fewe wil once step their foote out of doores Filthie gaine is earnestlie sought for for one pennie sometime they shamefullie contende for a vaine thing and smal reward men feare not euen to wearie themselues night and daie but for goodes immutable for a rewarde vnestimable for honor endles immortal glorie they wil take no pains Wherefore blush I saie thou slothful and whining seruant that they shal be more readie to fal into the pit of hel than thou to come vnto heauen that they shal take more pleasure in vanity than thou in the truth Againe they manie-times misse of their purpose but what I promise I fulfil he that trusteth in me speedeth wel That which I promise in wordes I performe in deede to him which continueth constant vnto the end in louing me I reward al good things and I am a diligent examiner of al religious men Write my wordes in thine hart and meditate earnestlie thereupon For in the time of tentation they wil doo thee good That with reading now thou doest not conceaue in the time of curing thou shalt vnderstande
And two waies I am wont to cure mine elect to wit by tentation and by comfort and two waies I instruct them dailie first by reprehending their wickednes then by exhorting to proceede in virtue and godlines He that heareth my wordes and despiseth them hath that whereby he shal be condemned in the daie of iudgement Chap. 4. A praier for the attaining of the true knowledge of Gods heauenlie wil aâ—d for zeale in religion SERVANT O Lorde my GOD which art al my goodes and riches what am I that I dare speake to thee I am thy poore seruant a vile worme yea much more vile and poore than I either know or dare showe forth And yet Lord remember euen this one thing that I am nothing that I haue nothing that I am nothing worth Thou alone art good thou alone art righteous thou alone art holie thou canst al thou doest al thou fillest al onelie the wicked thou sendest emptie awaie Remember O Lord thy tender mercies and fil me with thy fauor thou wilt that none of thy workes should serue in vaine For how can I stand vpright in this wretched worlde vnles thy mercie and fauor do hold me vp Turne not thy cheereful countenance from thy seruant defer not to heale me from daie to daie withdraw not thy comfort that my soule be not as the thirstie land O Lord teach me to do thy wil teach me to walke woorthilie and humblie in thy presence For thou art my wisedome and knowest me in deede Yea thou knewest me not onelie afore I was conceaued in my mothers wombe but also afore the verie world was made So be it Chap. 5. That we must walke syncerelie and humblie before God LORD SOnne walke thou vprightlie in my sight seeke me alwaies in singlenes of minde He that walketh vprightlie walketh salfelie for the truth deliuereth him from deceauers and slanders of the wicked And if the truth shal make you free you shal be free in deede and feare nought the vaine wordes of men SERVANT Truth Lord therefore I beseech thee deale so with me that is let thy truth instruct me defend me and bring me to a blessed ende Yea let the same thy truth deliuer me from al wicked lustes and inordinate affections so wil it come to passe that I shal enioie a wonderful freedome of the minde LORD And I wil teach thee what is right and acceptable in my sight Cal thy sinnes to remembrance continualie that with hartie sobs and sorow and neuer brag of anie good deede which thou hast done For in verie deede thou art a sinner and subiect to manie infirmities of the minde yea by nature alwaies thou tendest vnto vanitie and maist easilie fal easilie be ouercome and easilie troden downe and cast to the grounde Finalie thou hast nothing wherein to boast but manie things to make thee huÌ„ble being much more weake than thou canst perceaue So then looke that none of thy deedes seeme great in thy sight or excellent or pretious or wonderful yea count nothing excellent nothing glorious nothing commendable and to be sought for in deede but onelie that which is eternal Let the euerlasting truth like thee aboue al things thine extreeme vilenes mislike thee Feare nothing flie nothing mislike nothing so much as thy sinnes and wickednes they should more disquiet thee than the losse of the deerest thing in the world Some behaue themselues not syncerelie enough towardes me seeking out earnestlie through curiositie and pride my secretes and mysteries neglecting themselues and their saluation these fellowes by reason of their pride and curiositie fal manie-times into greeuous tentations through my displeasure But stand thou continualie in awe of the heauie sentence of the almightie God and search not out the workes of the most Hie but search out painefullie both how much euil thou hast committed and what good thou hast left vndone Somes religion is altogether in their bookes or in pictures or in some outward signes and ceremonies some haue it in their mouth but not in their hart And contrariewise some being cleere in minde and pure in hart do couet alwaies after heauenlie things hearken vnwillinglie vnto earthlie matters serue the necessities of nature with griefe and sorowe and these men perceaue what the Spirite of truth speaketh within them how it teacheth them to dispise earthlie and to desire celestial thinges to contemne the world and to wish for heauen night and daie Chap. 6. A praise and thankes-giuing to God for his benefits SERVANT OCelestial father father of my Lorde Iesu Christ I praise thee for vouchsafing to remember me a poore and sinful wretch O father of mercie and God of â—l comfort I yeelde thee humble â—hankes for refreshing me vnwoorâ—hie al comfort with thine heauenlie â—omfort Euermore wil I praise and magniâ—ie thee together with thine onelie â—egotten Sonne and the holie Ghost â—he comforter for euer and euer O Lord my God which louest me â—o holilie I wil reioice with mine â—hole hart when thou shalt come â—nto my minde Thou art my glorie and the ioie of â—ine hart thou art mine hope and â—efuge in the daie of my troble But forasmuch as yet I am weake of smal power I haue great neede of thine assistance and comforte wherfore visit me oftener schoole me with holie discipline Set me free from wicked affections of the minde and heale my soule of al vnbridled desires and sinnes that being inwardlie healed purged thoroughlie I maie be made fit to loue strong to suffer and constant to continue Amen Chap. 7. The praise and force of godlie loue LOue is a gret thing doubtles loue is an excellent thing it can make y â— which is heauie light and carrie that equalie which is vnequal It beareth a burden and feeleth it not and conuerteth al sower things into sweete and sauorie I saie that noble loue of Iesus driueth one to aduenture great things and forceth alwaies to come vnto perfection Loue wil be aboue and cannot be kept downe by anie abiect thing Loue wil be free and loose from al worldlie affection that neither hir inward sight be dimmed nor she be either entangled by worldlie prosperitie or subdued by aduersitie Loue is most sweet most strong most hie most large most comfortable most perfect nothing is better than loue either in heauen aboue or in earth beneath For it ariseth from God and resteth on God aboue al things He that loueth flieth runneth reioiceth is free and cannot be bound he giueth al for al and hath al in al as he which resteth in one aboue al which is most hie from whome euerie good thing doth spring and arise He respecteth not giftes but looketh on the
al worldlie things and contemne those vaine delightes For therein true felicitie and ample reward of comfort doth consist And the more thou withdrawest thy self from worldlie pleasure the sweeter consolations shalt thou finde in me But as I saide before thou shalt not attaine therevnto without sorow and labor For there is against thee old custome but that wilbe foiled by a better custome the flesh but that wilbe bridled by the heate of the spirit the old serpent Satan but he both at thy praier wil flie and by godlie exercise runne awaie Chap. 15. Of obedience to our betters after the example of Christ. LORD SOnne he that withdraweth himselfe from obediēce driueth himselfe out of Gods fauor and he that seeketh priuate forgoeth publike things He which gladlie and voluntarilie obeieth not his better showeth plainelie therebie that he hath not yet brought his flesh in subiection but that it wincheth backward and murmureth manie-times Wherefore learne with al speede to submit thy selfe to thy superior if thou desire to tame thy flesh For the outward enimie is the more easilie ouercome if the inner man be sure and strong Thou hast none so il and troblesome an enimie to thy soule as thy selfe if thou be out with the spirit For thou must vnfeinedlie contemne thy selfe if thou wilt be master ouer blood and flesh But forasmuch as thou louest thy selfe as yet immoderatelie thou abhorrest to commit thy selfe who lie to the wil of another But O earth ashes what great thing doest thou if for the Lordes sake thou obeie man when I the Almightie and most Hie who of nothing created al things submitted my self humblie to man for thy sake and was most vile contemptible that thou by mine humilitie mightest ouercome that pride of thine Learne to obeie O dust learne to bring downe thy selfe O earth slime and to throwe downe thy selfe vnder al mens feete Learne I saie to breake thy wil and humblie to submit thy selfe to al Waxe hot against thy selfe and suffer not pride to haue place within thee but showe thy selfe so lowlie and simple that al maie treade thee vnder feete like myre in the streetes What hast thou O vaine man to complaine How canst thou O wicked wretch speake againe to them which dispraise thee seeing so oftentimes by offending GOD thou hast deserued the paines of hel But I gratiouslie haue spared thee making no smal account of thy soule that thou perceiuing this my loue to thee wardes mightest alwaies showe thy selfe thankeful for my benefits and euermore being giuen to true obedience and modestie take it patientlie when thou art contemned Chap. 16. That we are to consider the secret iudgements of God least we waxe proude in his gifts SERVANT O Lorde when thou thunder est foorth thy iudgments against me thou makest al my mēbers to shake quake for feare terrifiest my mind aboue measure Astonished I consider that the verie heauens are not cleane in thy sight And if thou foundedst follie in thine Angels and therefore diddest not spare them what shal become of me If the verie starres did fal from heauen what shal I that am but ashes and dust hope for They whose works seemed commendable haue vtterlie bin confounded and such as were fed with the bread of Angels I haue seene to be delighted with the huskes that swine cate So that there is none holines if thou Lord draw back thine hand no wisedome helpeth if thou gouerne not no strength doth good if thou assist not no chastitie is sure if thou defend not no custodie can keepe safe if thou watch not For being forsaken alas we drowne and perish but if thou care for vs we liue and prosper We are of our selues fraile but strong through thee and of our selues neither hot nor cold but zelous through thee Doubtles it is my part to conceaue most humblie baselie of my selfe and though I seeme to haue some goodnes yet must I not waie the same I saie it is my part to submit my selfe to those bottomles iudgements of thine seing I find my selfe to be no better than nothing of nothing O waight without measure O sea vnpassable where I find my selfe to be nothing but altogether nothing Where is then the couert of glorie Where is the vaine concept of glorie Al vaine glorie is swalowed vp in the gulfe of thy iudgements ouer me What are al men in thy sight Euen as claie in respect of the potter Can he waxe proude with vaine praises whose minde is trulie obedient to the Lord No though al the world should extol him seeing he is in seruice to the truth he wil not be moued with their commendations whose trust is fixed vpon the Lord. For euen they al who vtter his praises are nothing and together with the sound of their words shal vanish awaie But the truth of the Lord endureth for euer Chap. 17. What wordes and manner we should vse in desiring anie thing at the hands of God LORD SOnne in thy praiers thou must vse these wordes Lord be it euen so if it please thee Lord if it be for the aduancement of thy glorie let it be done in thy Name Lord if thou seest it good and profitable for me grant that I maie vse it to thine honor and praise but if thou knowest it wilbe hurtful O Lord remooue awaie this desire fro me For euerie desire which seemeth right and good in the iudgement of man is not of the holie spirit and it is an hard matter to discerne rightlie whether a good or an euil spirit doth prouoke thee to couet this or that or whether thine owne spirit moue thee therevnto Manie in the end haue bin deceaued who seemed to be stirred vp by a good spirit And therefore alwaies thou must wish for y t which thou wouldest haue in the feare of God and with humblenes of minde and commit the whole matter to the Lord with a meere check to thy selfe saieng on this wise Lord what is better for me thou knowest doo thou whether of both thou wilt thy selfe Giue me what thou wilt as much as thou wilt and when thou wilt thy selfe Deale with me as thou thinkest good and as it shal please thee and be most for thy glorie Place me there where thou wilt thy selfe and in al things vse me at thy pleasure I am in thine hand turne me lose me euerie waie Behold I thy seruant am prepared to al things because my desire is to and would to God I could rightlie and perfectlie serue thee not my selfe Chap. 18. A praier for grace to do the wil of God SERVANT O Most bountiful Sauior extend thy fauor towards me let it be with me labor with me and
continue with me vntil the end Giue me grace to wish and couet those things as maie be grateful to thee and acceptable in thy sight Let thy wil be my wil and let mine alwaies folow thine and agree therwith Grant that I maie like and mislike that which thou doest and neuer like or mislike anie thing but that which thou doest either like or mislike Assist me to crucifie my selfe to al worldlie things and for thy sake to couet in this world to be contemned and vnknowen And aboue al things grant that I maie rest and haue peace in thee thou art the true peace thou alone art the quietnes of minde Without thee al things are harde and troblesome In this peace that is in thee alone which art the cheefest euerlasting felicitie I wil sleepe and take my rest Amen Chap. 19. That the true comfort is to be sought for in God alone SERVANT WHatsoeuer pleasure I can wish or imagine I looke not for it in this life but in the world to come If I alone had al the pleasures that mought be and enioied al the delights in the world certaine it is they would not long endure And therefore thou canst not fullie be delighted and refreshed thoroughlie O my soule but in the Lord who comforteth the abiect and assisteth the meeke Hope a litle while O my soule hope for the promise of GOD and thou shalt attaine to plentie of al good things in heauen But if thou vnmeasurablie desire tēporal things make an account of it thou shalt forgo eternal Vse this world but desire heauen No temporal thing can satisfie thee for thou art not created to enioie the same Haddest thou al creatures in thine owne possession yet wert thou not blessed But thy felicitie consisteth in God the creator of al Which is such not as is seene and commended of the foolish fauorers of this present world but as the good and faithful disciples of Christ hope for and they somtime foretast who are spiritual pure in hart whose conuersation is in heauen Vaine and short is al worldlie consolation but true and blessed is the spiritual which the truth doth minister The godlie man carrieth alwaies about his comforter euen Iesus whome on this wise he speaketh vnto O Lord Iesu be with me in al places and at al times Let this be my comfort to lack al worldlie comfort willinglie Or if at anie time I lack thy consolation let thy wil and due trial of me be in steede of cheefest comfort For thou wilt not alwaies chide neither keepe thine anger for euer Chap. 20. That al our cares must be cast vpon God LORD MY sonne let mee deale as I wil w t thee I do know what is for thy profit Thou conceauest as a man and in manie things doest so thinke as thy fleshlie minde doth counsel thee SERVANT Truth Lord Thou hast more care of me than I can haue of my selfe For he standeth totteringlie who trusteth not wholie in thee O Lord so that my wil maie be right and grounded on thee deale with me euen as thou wilt For it cannot be but good whatsoeuer thou shalt determine of me Wherfore whether thou wilt that I be in darknes I praise it or in the light I praise it whether in prosperitie I praise it or in aduersitie I praise that also LORD Sonne thou must be so minded if thou wilt deale with me and be as willing to suffer as to reioice and to be poore and needie as rich and wealthie SERVANT Lord I wil gladlie suffer for thy sake whatsoeuer thou shalt send yea I wil take in good part at thine hands euil as wel as good sower as sweete sorow as ioie and for al things yeeld thanks Defend me O Lord from sinne I wil feare neither death nor y e Diuel so thou forsake me not vtterlie neither blot me out of the booke of life no miserie shal dismaie me Chap. 21. That the troubles of this life are patientlie to be suffered after the example of our Sauior Christ. LORD MY sonne for thy saltion I came downe frō heauen and tooke thy miseries vpon me not of necessitie but voluntarilie to teach thee to be patient to beare the miseries of this world gladlie not grudginglie For from the houre of my birth euen til my death on the crosse there neuer wanted sorowes which I was to suffer I bare the want of necessarie things I harde much muttering against me I put vp manie tauntes and reproches for my benefits I receaued vnkindnes for my miracles il words for my ghostlie counsaile reprehension SERVANT O my Lord seeing thou in this life hast shewed thy selfe patient wherein especialie thou fulfilledst the commandement of thine heauenlie father good reason is it that I a miserable and sinful wretch do showe my selfe patient according to thy wil and while thou thinkest meete beare the burden of mortal life after thine ensample For although this present life seeme burdensome yet through thy fauor it is made the lighter and maie the more easilie be borne of weakelings both by thine example and of thy saincts Yea much more comfortable is it now than it was in the old law when both the waie was harder to finde and fewe had a desire to seeke the celestial kingdome Then how much am I bound to thee which hast vouchsafed to showe both to me to al beleeuers a right and readie waie vnto thine euerlasting kingdome For thy waie is our waie and by holie patience we striue to come vnto thee our crowne whome vnles thou haddest gone afore and schooled vs who would care to folow How manie would abide not onelie behind but a great waie of also if they had not these thy noble examples before their eies And hearing such commandements and signes and yet are luke-warme what would we do if we had not such a light giuen vs to folowe thee Chap. 22. Of long-suffering and who is patient in deede LORD WHat is that thou saiest my sonne cesse to complaine Behold how both I and other saincts haue suffered thou hast not as yet resisted vnto bloud Litle is it which thou sufferest being compared with them who haue suffered so much so mightilie bin tempted so grieuouslie afflicted so manie waies tried and exercised And therefore cal such into minde as haue endured moe troubles so shalt thou more easilie beare thine owne And if thine seeme not light looke whether impatiencie doo not cause thee to thinke so But be they smal be they great endeuor thou to beare them patientlie For the more patience thou showest the more wiselie thou doest the more fauor thou shalt get the more easilie thou shalt
pleasant goodnes make this ioie to be grieuous and odious vnto mee Let not flesh bloud O my God let not flesh and bloud ouerâ—ome me let not the world and the vaine glorie thereof deceaue me let not Satan by his subtletie supplant me Giue me strength to resist patience to endure constancie to perseuere vnto the end Grant me for the comforts of this worlde the most comfortable ointment of thine holie spirite and for the lust of the flesh poure on me the loue of thy name The verie meat and drinke and apparel with other things necessarie for the nurishment of the bodie are euen burdensome to a feruent spirit Giue grace that I maie vse these things moderatelie and neuer be snarled with an ouer great desire of them Al things are not to be reiected for then nature would decaie againe to couet superfluous and euerie plesant thing thy sacred commandements doo forbid for so the flesh would insult ouer the spirit Wherfore betweene these things let thine hande direct me and teach me to do nothing out of measure Amen Chap. 32. That selfe loue is the cause of peâ—dition LORD MY sonne thou must buie the whole with the whole and keepe backe nothing of thy selfe For know this selfe-loue doth more hurt thee than anie thing besides and according to thy loue euerie thing doth more or lesse cleaue vnto thee So that if thy loue be pure simple and godlie thou shalt be quite from the bondage of things Couet not that which thou maist not haue and haue not that which maie hinder thee and depriue thee of the libertie of minde It is maruelous that thou doest not wholie commit thy selfe to me with al that thou hast or canst desire Why doest thou vainelie consume thy selfe with sorow Why doest thou wearie thy selfe with superfluous cares Shewe thy selfe obedient to my wil and I wil see that none hurt come to thee But if to attaine profit and to enioie thy desire thou applie thy selfe to seeke things and minde to change thy soile looke neuer to be at quiet or free from care For in euerie thing thou shalt wish some thing and in no place looke for perfect peace Therefore euerie thing doth good but not euerie thing which we haue gotten and mightilie heaped together but contemned and cut fro the minde by the rootes which I would not should be vnderstood of monie and riches onlie but also of the desire of honor and vaine-glorie al which do perish with the world The place also doth smalie defend if zeale of the spirit be lacking neither can that outwarde peace long continue if it be not grounded vpon a staied minde that is vnles thou depende vpon mee though thou change thy soile thou shalt not better thy selfe For when occasion doth arise and is receaued thou shalt finde not onelie those things which thou didst shun but a great deale moe Chap. 33. A praier to obteine the puritie of minde of heauenlie wisedome SERVANT STrengthen me O God by the grace of thy holie spirit confirme the inner man that my minde maie vtterlie be voide of al vaine cares and griefe and I neuer drawen awaie with the desire of anie thing be it vile or pretious but maie count both my selfe and al other things euen corruptible Forasmuch as nothing vnder the Sunne continueth euer but they are al vaine and vexations of the spirit He who thus thinketh is most singularlie wise O Lord giue me heauenlie wisedome which maie teach mee to seeke and finde thee aboue al to sauor of thee and to loue thee aboue al and to take other things as they are in themselues according to the order of wisedome Giue me grace both wiselie to auoide flatterers and patientlie to beare my foes For neither to be moued with euerie blast of wordes nor to listen to the flattering Marmaid is doubtles a great part of wisedome and the readie waie to go forwarde salfelie in our iournie begun Chap. 34. Against il tongues LORD MY sonne take it not greuouslie though some conceaue and speake amisse of thee but thinke woorse of thy selfe than they do and beleeue that none is more weake than thy selfe If thou treade the secrete path of virtue thou wilt not greatlie waie flieng wordes It is no smal wisedome in aduersitie to be silent to turne vnto me and not to be disturbed whatsoeuer men do thinke Thy peace must not depend vpon the speech of men for thou art one manner of man stil speake they il or speake they wel of thee but in me in me I saie true glorie and true peace doth consist the which he shal mightilie enioie who neither desireth to please men nor feareth their displeasure Of vntemperate loue and vaine feare al vnquietnes of mind and distracting of the senses do arise Chap. 35. How we ought to cal vpon God and to praise him in aduersitie SERVANT PRaised be thy Name O Lord for euermore whose wil it is that I should bee tried with this affliction which of my selfe I cannot escape but am to flie vnto thee requiring thine assistance and to turne it to the best O Lord now am I in troble and my minde is greuouslie vexed thorough my present miserie And therefore O most deare father what shal I saie I am entrapped on euerie side deliuer me from this houre wherinto I doubtles came that thou therby mightest purchase great praise both for bringing me so down and deliuering me againe O Lord I beseech thee deliuer me from this euil me poore and needie soule knowing not whether to turne my selfe without thee In like sort O Lord giue me patience now help me O my God so wil I not feare be I neuer so greeuouslie afflicted And now in these my trobles what shal I saie Euen thy wil be done Lord I haue deserued this affliction and punishment and therefore must of necessitie beare it God grant that patientlie I maie do so til after these stormes faire weather comes againe I know right wel thou caÌ„st by thine almightines either altogether remooue awaie this tentation or mitigate the rage thereof that I faint not vtterly as often heretofore thou hast done of thy great mercie towardes me O my God And the more trobles suppresse me the more sweetelie shal I be refreshed with the help of thine almightie right hand Chap. 36. Of calling for Gods assistance and hope to recouer his fauor againe LORD MY sonne I am that Lord euen the strengthener of men in the daie of troble vnto whom thou must make recourse as often as it goes not wel with thee But thou feelest not my heauenlie comfort because thou turnest not thy selfe with speede vnto praier For before thou makest anie earnest praier vnto mee
thou seekest much comfort else where and takest pleasure in outwarde things which do thee smal good vntil thou perswade thy selfe in deede that I it is who deliuer such out of troble as put their confidence in me and that without me no helpe is auaileable no counsel profitable no physick durable But now hauing taken courage vnto thee after stormes waxe thou strong againe in the light of my mercie For I am readie saith the Lord not onelie to restore al things to their integritie but also mightilie to renew them Is there anie thing too harde for me Or am I like to them which keepe not promise Where is thy faith Stand constantlie and perseuere showe thy selfe a patient and valiant man doubt thou not but in due time thou shalt finde comfort Waite waite I saie for me and I wil come and heale thee It is tentation that trobles thee vaine feare which terrifies What good doth care of future chances but euen bring sorowe vpon sorowe The daie hath enough with his owne griefe A vaine thing it is and to no purpose either to be sad or to reioice for things to come which perhaps wil neuer come to passe But man with such imaginations maie be deceaued albeit so easilie to be carried awaie with the tentation of the enimie is an argument of a faint hart and litle faith He waieth not whether he illude and deceaue a man with true things or with false whether with the loue of present or feare of things to come Wherefore neither be thou trobled in minde nor feare trust onelie in me and repose confidence in my mercie Manie-times thou thinkest I am far off when in deede I am at hand and when thou supposest that al is gone manie-times thy gaine comes rouling in So that al is not lost though thou susteine aduersitie According to the sense of present miseries thou must not iudge neither when anie mischance happeneth be so mooued and dismaied as though no hope of escape were left at al Thinke not thou art vtterlie cast off though for a time either I sende affliction or denie thy desired comfort for thereby thou must enter into the kingdome of heauen And assuredlie it is better both for thee and al the rest of my seruants to be stirred vp with aduersitie than to enioie al things at your harts desire For I am so priuie to the secret cogitations of the hart that I know it is greatlie for thine euerlasting welfare to be sometime left to thy selfe in trobles lest perchance being puffed vp with prosperitie thou thinke thy selfe to be that which thou art not I can take awaie that I gaue and giue it againe when I thinke it good If I gaine it is mine If I tooke awaie I tooke not thine forasmuch as euerie good giuing and euerie perfect gift is fro me Wherefore when I sende thee miserie and aduersitie neither do thou fret nor faint for I euen I the same can speedilie succor thee and turne thy sorowe into ioie againe But in that I deale so with thee I am righteous and much to be commended And if thou beest wise and waiest this my doing vprightlie thou wilt neuer so heauilie mourne for thine aduersitie but rather be glad and thanke me therefore yea thou wilt confesse thy selfe that herein especialie thou shouldest reioice in y ◠in punishing I do not spare thee As the Father hath loued me so haue I loued you saide I to my disciples whome I sent not vnto transitorie pleasures but vnto great combates not vnto honor but vnto infamie not vnto idlenes but vnto painfulnes not vnto rest but to bring foorth much frute with patience My sonne forget not these my wordes Chap. 37. That to finde God our creator we should forsake al things SERVANT O My Lord as yet I stand greatlie in neede of thy fauor that I maie come to that passe that neither man nor anie other creature maie let me For as long as anie thing deteines me back I cannot freelie take my flight to thee He that saide Oh that I had winges like a dooue that I might flie awaie and rest would freelie haue flied What is more quiet than the simple eie or what more at libertie than he who desireth nothing in the world So that man must ouerpasse al creatures and bring himselfe vnto that forwardnes that rauished beside himselfe he confesse that thou the Creator of al things art nothing like vnto thy creatures Vnles man be free from the loue of euerie creature he cannot quietlie applie himselfe to heauenlie things For therefore fewe there be which addict themselues to the studie of celestial things because fewe can withdrawe themselues wholie from the loue of this world But to do so we haue neede of the special fauor of God which maie lift vp the minde and rauish it aboue it selfe And vnles man be so lifted vp in spirit and being deliuered from al worldlie things conioined to God whatsoeuer he either knoweth o◠possesseth is to verie smal purpose A long while shal he be a nouice and grouel on the ground which maketh account of anie thing besides that one eternal and infinite good thing Whatsoeuer is not God is nothing and to be esteemed for nothing Doubtles great difference is there betweene the wisedome of a man inspired from aboue and the knowledge of worldlie wise men and much more excelent is that doctrine which floweth from heauen the celestial fountaine than that is painfullie fetcht frō the braines of man Manie there be which studie heauenlie things but which doo those things that belong therevnto not manie Another great let is for that men stand vpon signes sensible things and bestowe smal diligence in the mortifieng of themselues I maruel what the matter is or with what spirit we are led or what commeth into our mindes which are called spiritual that with such care and studie we seeke after vile and vanishing things and so seldome cal our wits together to thinke vpon the matters of saluation Yea after a litle consideration we by by burst out againe and waie not our deedes anie more in the balance Where our affections be wee marke not that al which we haue is vnpure we lament not For euerie man hath corrupted his waies which was the cause of so great a floud in the old world So that the affection within being vnpure needs must the actions proceeding from the affections which showe the want of strength be vnpure For of a pure minde the frute of a good life doth proceede Inquirie is made how much a man doth but how zelouslie it was done no consideration is had
so much the more highlie doth he ascend vp to God as the more deepelie he descendeth into and despiseth himself But he who arrogates anie good thing to himselfe letteth the fauor of God from dwelling within him For the holie spirit doth alwaies seeke a meeke and humble minde Couldest thou once bring thy selfe vnto nothing renounce the loue of this world surelie I would come and powre vpon thee most singular benefits But while thou lookest vpon creatures thou loasest the sight of the Creator Learne in al things to maister thy selfe for thy Makers sake so shalt thou attaine vnto the knowledge â— God Euen the vilest thing loued anâ— looked vpon vndiscreetlie doth defile a man and hinder him from happines Chap. 49. Against vaine and worldlie knowledge LORD MY sonne be not thoâ— carried awaie with the fairâ— and subtile speech of maâ— For the kingdome of God is not iâ— worde but in power Listen to my wordes for they in flame the minde lighten the vnderstanding set men on fire anâ— bring the true comfort Reade nothing with a minde tâ— seeme the more learned onlie oâ— wise but to mortifie thy sinnes Foâ— this wil more profit thee than thâ— knowledge of manie obscure anâ— hard questions Though thou haue read much yeâ— at the last thou must be faine tâ— come vnto one principle I onelie teach men wisedome anâ— I not men giue vnderstanding to the simple so that they whome I speake vnto do easilie prooue wise profit much in the spirit Woe to them who seeke manie things of man and neglect the waie to serue me The time wil come when the master of masters the Lord of angels euen I shal appeare to take an accouÌ„t of al men and to examine the conscience of euerie one then wil I search Ierusalem with lights and discouer those things which laie hid â—n darkenes at what time tongues Thal ceasse and knowledge doo no good I euen I do so lift vp the humbled minde that in a moment it shal conâ—eaue more knowledge of the eternal truth than anie man by tenne yeeres studie can attaine vnto I teach neither ianglinglie to disquiet nor diuersitie of opinions to distract nor ambitiouslie to get fame â—or contentiouslie to obtaine victoâ—ie by force of argument I teach how to despise the world â—o loath things present to seeke â—auor eternal to flie vaine glorie â—o suffer iniuries to trust in me without me to couet nothing and to loue me highlie and zealouslie aboue al For by louing me some haue so profited in heauenlie things that to the admiration of men they haue spoken and haue gotten more by forsaking al than by anie studie But to some I speake common to other special things to some I comfortablie appeare in outward signes and figures to others my secrets appeare as cleerelie as the light The Scriptures in deede speake one and the same thing yet teach they not al men alike but I teach truth in the inward partes I search the hart and I know the thoughts I pricke forward to wel doing and giue to euerie man that which is needeful Chap. 50. That we should not couet after earthlie and outward things LORD MY sonne remember that thou be ignorant of manie things that thou esteeme thy selfe but for a dead man in this world euen for him to whome the whole world is crucified Thou must ouerpasse much as though thou heardest not and thinke alwaies on that which belongs to thy peace Better is it to turne from those things which mislike thee and to let euerie man haue his owne saieng than to contend with brauling wordes If thou be at a good point with God and haue his iudgement alwaies in thy minde thou shalt the more easilie beare it is thou be ouercome SERVANT O Lord to what passe are we come Behold if we loose a temporal thing we lament for a litle profit we run and labor yea though it be al the night long but the losse of our soule we vtterlie forget That which litle if anie thing at al profits we seeke after but that which is most necessarie we vtterlie neglect so gladlie doth man addict him wholie vnto outward things without speedie repentance welter in the same Chap. 51. That euerie man is not to be credited and that by wordes we easilie offend SERVANT O Lord help me now in this troble for vaine is the help of man How often haue I bin deceaued where I lookt for faith Againe there haue I found it where I lookt for none So vaine is the trust in men but in thee O God alone the saluation of the righteous doth consist We thanke thee O Lord our God for al whatsoeuer betideth vs miserable and weake ones which are easilie deceaued and changed with a litle What man is he that so wiselie and circumspectlie behaues himselfe in al things that he is neuer deceaued nor commeth into daunger Yea he who trusteth in the Lord and serueth him with a simple mind doth not so easilie and soone offend and though he fal sometime into trobles and perils yet either speedilie he escapeth or is strengthened so that he can endure them For thou Lord continuest with them vnto the ende who put their trust in thee Hard is it yea doubtles it is verie hard to find such faithful freendes as wil stick by vs in al extremities but thou Lord thou onelie art faithful in al things neither is anie like vnto thee Oh how wise was that good soule that saide My minde is rooted and built in Christ were I at that staie my mind so easilie would not be trobled with worldlie feare neither should the dartes of bitter wordes disquiet me But who can foresee al thinges Who can auoide miseries to come Now if things though fore-seene hurt manie-times how much more greeuouslie wil things nothing foreseene annoie But alas wretch that I am why haue I not better looked to my selfe Either why so lightlie haue I put confidence in others Hereby we declare our selues to be men and that fraile men too albeit manie vnrightlie account and flatteringlie do cal vs Angels Whom shal I credit Lord whom but onelie thee who art the verie truth and canst neither deceaue nor be deceaued For al men doubtles be liers and weake and vnconstant and fraile especialie in wordes that rashlie hande ouer head euerie thing maie not be credited whatsoeuer color of truth it beare Therfore not without great cause wisedome thou didest fore-warne to beware of men and fore-tel that a mans enimies should be those of his house-hold and saie that such are not to be beleeued who saie Lo here he is or there he is This haue I
the wil of God Page 151. Chap. 19 That the true comfort is to be sought for in God alone Page 152. Chap. 20 That al our cares must be cast vpon God Page 154. Chap. 21 That the trobles of this life are patientlie to be suffered after the example of our sauiour Christ. Page 155. Chap. 22 Of long suffering and who is patient in deed Page 157. Chap. 23 A confession of mans weakenes and miserie Page 160. Chap. 24 That we must repose no confidence in anie creature but in God alone Page 163. Chap. 25 Of the continual calling into mind the infinite blessings benefits of God Page 167. Chap. 26 Of the things in nomber foure which procure quietnes Page 171. Chap. 27 A praier against euil thoughts or cogitations Page 172. Chap. 28 A praier vnto almightie God to haue the eies of our vnderstanding opened Page 173 Chap. 29 That we ought not curiouslie to enquire how other men doe liue page Page 174. Chap. 30 Wherin the true peace and profiting of the mind doth consist Page 176. Chap. 31 In praise of a quiet free minde with an humble petition for the attaining of the same Page 178. Chap. 32 That selfe-loue is the cause of perdition Page 181. Chap. 33 A praier to obteine the puritie of mind with heauenlie wisedome page Page 183. Chap. 34 Against il tongues Page 184. Chap. 35 How we ought to cal vpon God to praise him in aduersitie Page 185. Chap. 36 Of calling for Gods assistance of hope to recouer his fauor againe Page 186. Chap. 37 That to find God our Creator we should forsake al things Page 190. Chap. 38 That we must denie our selues renounce vtterlie al carnal desires Page 194. Chap. 39 The mutabilitie of mans hart of thinking vpon God afore al things Page 196. Chap. 40 That it is a pleasure aboue al pleasures to loue God aboue al and in al things Page 198. Chap. 41 That this life is neuer sure from tentations Page 201. Chap. 42 Against the vaine iudgement of men Page 203. Chap. 43 That we must wholie resigne ouer our selues vnto GOD if we mind to attaine vnto the freedom of mind Page 205. Chap. 44 Of y â— right vse of outward things and that we should flie vnto God when we are afflicted Page 207. Chap. 45 That man should not be too importunate in his matters Page 209. Chap. 46 That man hath nothing which good is of himselfe neither that he should glorie of anie worldlie thing Page 210. Chap. 47 That the praise of this world is to be contemned Page 213. Chap. 48 That we must not rest or depend vpon man Page 214. Chap. 49 Against vaine worldlie knowledge Page 216. Chap. 50 That we should not couet after earthlie and outward things Page 218. Chap. 51 That euerie man is not to be credited and that by wordes we easilie offend Page 220. Chap. 52 That wee ought to repose our confidence in the Lord when we are pierced with the darts of slandering tongues Page 224. Chap. 53 That for the attaining of euerlasting life al maner trobles must be endured Page 227. Chap. 54 Of the happines of the life to come and of the miseries of this present world Page 230. Chap. 55 Of the desire of eternal life and of the good things promised to such as fight Page 234. Chap. 56 How a man oppressed with trobles should yeeld himselfe to the Lords wil. Page 240. Chap. 57 That we are to exercise our selues with base workes when we cannot doo the best Page 245. Chap. 58 That man should think himselfe to deserue not comfort at Gods hand but condemnation Page 247. Chap. 59 Men carnalie minded find not fauor before God Page 250. Chap. 60 The diuers working of Nature and of Grace Page 252. Chap. 61 Of the corruption of Nature and power of Gods heauenlie Grace page Page 258. Chap. 62 That wee ought to denie our selues and to imitate Christ by the câ—osse Page 262. Chap. 63 That we should take heede of despaire though wee fal sometime Page 265. Chap. 64 That high matters and secret iudgements of God should not be searcht after Page 268. Chap. 65 That al our trust and confidence must be fixed on God alone Page 274. FINIS 1580. Imprinted at London by Henry Denham dwelling in Pater noster Row at the signe of the Starre being the assigne of William â—eres Maâ— by nature is giuen to imitation a Ecclus. 10 verse 2. b Hieron in Epist. ad Heliodo c Cic. act 2. in Vetrem d Wisd. 6 6. e 2. Cor. 5 verse 10. Reu. 22 12. f Ps. 62 12. Mat. 16 27. Rom. 2 6. g Ezec. 18 verse 4. Who are to be folowed h Sturmius in ca. 1. lib. sui de Imitat Orat. Oratorie Imitation Demost. Cicero PoeÌ„ts Historiographers Christian imitation Christ alwaies to be folowed Good meÌ„ but sometime and in somethings to be folowed and why Foure sorts of examples of good men mentioned in the holie Scripture i Gen. 15 5. 6. Rom. 4 9. 10 c. k Gen. 39 7 8. 9 c. l Psalme 119 14 20 c. m Tobit 1 16. 17. 18. Tob. 2 2. 3. 4. n Heb. 6 12 o Nomb. 20 verse 12. Nomb. 27 verse 14. Deut. 32 51 52. p 2. Sam. 11 verse 2. 3. 4. 5. q Matt. 26 verse 69. 70 c. r Luke 22 verse 24. 25 c. s Phil. 2. 12. t Deut. 34 verse 1 c. 4. 5. u Nomb. 20 verse 25. 26. Nomb. 33 verse 38. x 2. Sam. 12 verse 10. 11. 2. Sam. 16 verse 22. y Lu. 22 61. z Mar. 10 42 Luk. 22 25. 26 c. a Ro. 10 12 b 1. Tim. 1 verse 15. c Matth. 9 verse 13. Mark 2 17. d 1. Tim. 1 verse 16. e Luk. 6 36. f Luke 15 verse 20. 21. Ecclus. 2 verse 18. 19. 20. 21. g Matt. 18 verse 21. 22. Matt. 5 44. Luke 17 3. 4. h Matt. 5 7. i Cypr. lib. 4. Epist. 2. Epist Euseb. lib. 2. cap. 43. k Theorem 6. lib. 3. CoÌ„ment coÌ„tra Machiauel page 314. 315. 316 c. l Leu. 12 2 3. m Actes 15 verse 1. 5 c. Gal. 5 1. n Leuit. 17 verse 3. 4 c. Leui. 22 17. 18. 19 c. o Coloss. 2 verse 20. Hebr. 9 1. Heb. 10 1. 2 c. p Deut. 25 verse 5. 6 c. Ruth 4 3. Mat. 22 24. 25 c. Mar. 12 19. 20 c. q Gen. 22 1 2. 3 c. r Exod. 12 verse 35. 36. s Gen. 22 1. Exod. 11 1. 2. t Deu. 5 17. Exod. 20 13. Matth. 5 21. Deut. 5 19. Exod. 20 15. Rom. 13 9. u 1. Cor. 11 1. Christ alwais necessarilie to be folowed why x Esai 53 9 Iohn 8 46. 1. Pet. 2 22. 1. Iohn 3 5. y Matt. 11 verse 29. Ioh. 13 15. 34. Ioh. 15 12. z 1. Cor. 11. verse 1. Ephes. 5 1. â— Philip. 2 5. 1. Pet. 2 21. a