or communication Men are here tryed as golde in the fornace No man can stand vpright in this life but such a one as wysheth to kéepe downe himselfe in his heart for Gods sake Of the examples of godly Fathers The .xviij. Chapter BEholde the seruent and zelous examples of those godlye Fathers in whom very perfection godlinesse of lyfe did glister and thou shalt sée how slender and in a maner nothing at all it is that we our selues doe performe Alack what is our lyfe if it be compared with theires Those godlye men and friendes of Christ did serue the Lorde in hunger and thirst in colde and nakednesse in traueyle and wearynesse in watchings and fastings in prayers and vertuous cogitacions in many persecutions and spytefull oblaquies or reproches How many and how gréeuous miseries did first the Apostles suffer after them the Martirs Confessors Virgins and in fine all the other that euer desired to follow the steps of Christ For they hated euen their owne soules in this life that they might kéepe the same for lyfe euerlasting O how seuere how vnpleasant a life did those holy Fathers passe ouer in solitarinesse How long and gréeuous temptacions did they paciently abide How many tymes were they vexed of the enimy Howe many and how feruent prayers did they offer vnto God With how great seuerity did they shew themselues continent and chast With how great studie and excéeding loue did they trauayle to come forwarde in ghostly thinges howe sharpe warre did they kéepe in taming of their vices Of howe syncere and vpright minde towarde God were the same endued Whilest the daye did last they laboured in their vocation in the night tyme they gaue themselues to prayer vnto almighty God yet whilst they were at labour they dyd not ceasse from the prayers of the minde to be short they employed the whole tyme to profitable vses and euery houre occupyed in the contemplation of God séemed but short insomuch that for the very swéetenesse they had to thinke on heauenly things they did euen forget the necessitie of regarding and looking to their bodies They renounced all riches authorities honours friends kinsfolke neyther did they couet to enioye anye worldlye thing To be short they scarsely applied necessarie things to the maintenaunce of theyr life in so much that they were sorye also through very necessitie to become slaues vnto their bodies Therefore they were poore in earthly things but in the fauour of God and vertues they were very riche and being néedy outwardly were inwardly refreshed with the grace and comforts of god They were deuided from the worlde but very neare and familiar friends vnto God They were both in their owne iudgement of no regarde and in the sight of the world despised persons and abiects but of God they were accounted very great and excellent They were constant in true modestie they liued in simple obedience they abode still in charity and pacience and did therefore profite dayly in the spirite and had great fauour at Gods hand In fine they ought to be an example and spectacle to all godly persons and more to prouoke vs to go forwarde manfully then the multitude of such as are but warme in vertuous life ought for to hinder vs How great was the feruencie of all the godlye at the beginning of that holy profession of theirs How great deuotion of prayers How great emulation of vertue How streight and seuere discipline dyd raigne among them How great reuerence and obedience did flourish in them all vnder the rule of their maister The monuments yet remayning doe witnesse that those men were holy and perfite in déede who subdued the worlde in fighting so stoutly And now he is accōpted great so that he offend no lawes so that he can pacientlye beare the wrongs that are done vnto him O the sluggithnesse of our time and state that so soone doe decline from the olde zeale and are wearie of life for faintnesse and warmenesse Woulde to God the profiting in vertues did not wholy sléepe in vs which haue many times séene so many examples of the godly Of the exercises of one that is the childe of God in deede The .xix. Chapter THe life of the godly man ought wholye to excell in all kynde or vertues that he may be such a one inwardly as he séemeth to the worlde outwardly nay rather he ought for good cause to be much more inwardlye then he is séene outwardly For that God is he that doth behold vs whom we ought highly to reuerence in what place so euer we be and to walke in purity and cleannesse of lyfe in his sight after the maner of Aungels We ought euery day to renue our determined purpose of good lyfe as though we were turned from sinne vnto good life but this day first of all euen so to quicken stirre vp our selues vnto earnest desire and to say as followeth Help me O my Lord and God in my good purpose and holy worshipping or seruing of the and graunt vnto me to make a perfite entrance and beginning this present day For that which I haue hitherto done is nothing at all Great diligence is néedefull for this our purpose of running comming forwarde in case we will rightly bring to an ende that thing which we haue begun For if he which taketh this businesse in hande valiantly is yet many times tired withall what shal that man doe which beginneth the same but seldome or vnconstantly Surelye the forsaking of our purpose doth chance diuers waies and the least omitting of spirituall exercises that can be scarse hapneth without some hinderance and losse The determination or decrée of the iust dependeth vpon Gods fauour and not vpon their owne wisedome vnto whome they alwayes trust whatsoeuer they take in hand For man in déede doth propose but God doth dispose Neither is it in mans hands how the thing that he doth shall fall out in the ende If the acustomed exercise of our decrée or purpose be at anye tyme let passe eyther for pittie or brotherly profit the same may soone be called back againe but if it be sleightly giuen ouer for a time eyther for tediousnesse or necligence of minde then is the same a great fault in vs and is cause of hurt Though we endeuour to the vttermost of our power yet shall we quickly offende in many thinges Neuerthelesse some certaintie must alway be appointed especially against those vices which be a let vnto vs aboue the rest We must aswell search and set in good order and frame the outwarde as the inward things bicause they are both necessarie to our comming forwarde in godlynesse But if thou canst not incontinently call for an accoumpt of thy selfe yet doe it sometime at the least wise and once euery day at the least namely either at the morning or at night At night decrée with thy selfe what thou wilt doe in the morning At night examine thy maners howe thou hast borne
THE Imitation or following of Christ and the contemning of worldly vanities Wherevnto as springing out of the same roote we haue adioyned another pretie treatise entituled The perpetuall reioyce of the Godly euen in this lyfe Ephesians 5. Be you followers of GOD as deere children and walke in loue euen as Christ hath loued vs c. Seene and allowed according to the order appointed Imprinted at London by Henry Denham INRI C. TeBrun pinx S. Gribelin Sculp ¶ To the Noble and Right worthy Prince Thomas Duke of Norfolke Earle Marshall of Englande one of the Lordes of the Queenes Maiesties priuie Counsell and Knight of the honorable order of the Garter IF Augustus Caesar renoumed Prince being presented by a poore and simple Poet with a fewe briefe and compendious Epigrams dyd not onelye by aunswering with the lyke seeme to accept and allowe that his trauaile but also wyth great and ample rewarde giue encouragement therewithall I trust that your Lordshippe being of your selfe both wise and well affected will much more in this so precious a present receyue my trauayle and fruitefull exployt The worke of it selfe deserues a good Patrone and the worthynesse thereof putteth me in mynde of your grace And although in the same no difficult questions at all are pursued I meane in matters of religion yet ghostly instructioÌ„s and right Godly lessons at large are dilated knowledge of letters and literall sense therein so much is nothing supported as amendement of life maners aduanced How much it is needfull in these present dayes your Lordshippe I thinke doth well vnderstand to you it is knowne how far doth dissent our life froÌ„ our knowledge And by howe much the more it shal be by your Lordshippe thought worthy the sale by so much vndoubtedlye your honor the better shall shew your selfe fautor and friend vnto vertue Not distance of place coulde haue altered my mynde but that to your grace I woulde haue presented this signe of good will and loyall entent And yet notwithstanding such inwarde affection I am to craue pardon of skillesse attempt and hoping no lesse then fauor therin I leaue your good grace vnto the Almightie who alwaies in honour preserue your estate Your humble Oratour Edwarde Hake To the Reader THOV hast here gentle Reader the path-way to perfit lyfe vnder the tytle of The ImitatioÌ„ of Christ whose footesteps if thou follow thou canst neuer go astray for he is the way the truth and the life Learne here wyth Christ to contemne the worlde learne his modestie his meekenesse and humilitie In doctrine learne his synceritie simplicitie veritie Learne his loue vncomparable charity And to conclude learne to beare thine owne Crosse after Christ manfully This shalt thou soone learne to doe if thou canst once become humble in thine owne eyes For to the humble God giueth grace but the prowde he doth resist Fly therefore from pride as farre as possible thou mayest It was the ouerthrow of the first man yea God spared not his Aungels in theyr pryde Wherefore Christ hath sayde that who so shal exalt himself shal be brought low and who so shall humble kimselfe shall be exalted Humble thy selfe therefore wyth Christ follow his steps in this lyfe and where thou shalt not finde thy selfe able to treade in his steppes as thou wouldest call vppon him for helpe and thou shalt be sure that eyther he will make thee able or else accept thy desire for the deede that thou desirest to doe And that crowne of righteousnesse that is due vnto him he will giue vnto thee in that daye when he shall take thee vnto himselfe Farewell in Christ and praye with all the holy Sainctes that Christes Kingdome may shortly come Amen ¶ The Table or Summaries of all the Chapters OF the contempt of worldly Vanities folio 1. Of Modestie folio 3 Of the Doctrine of the truth 4 Of Wit in our doings 6 Of the reading of holy Scripture 7 Of the vnruly affections of the minde 7 Of fleeing vayne Hope and Pryde 8 Of taking heede of ouermuch familiaritie 9 Of Obedience and Subiection 10 Of the auoyding of familiaritie of wordes 10 Of the attayning of peace and earnest desire of profiting 11 Of the profite of aduersitie 12 Of resisting temptations 13 Of taking heede of rash iudgement 15 Of the workes of Loue. 16 Of bearing of other mens faults 17 Of solitarie Lyfe 18 Of the examples of Godly Fathers 18 Of the exercises of one that is the childe of God in deede 20 Of the loue of solitarinesse silence 22 Of chastining thy soule keeping the same in awe 25 The consideration of mans miseries 26 Of the meditation of death 28 Of the last Iudgement of God and punishment of Sinners 31 Of the zealous amendement of our whole lyfe 33 ¶ Of the â—â—â—â—rde lyfe of Man. 37 Of Modestie and obedience 39 Of the good and quiet person 40 Of the sinceritie of mynde plainesse of meaning 41 Of the consideration of a mans selfe 42 Of the ioy of a good Conscience 43 Of the louing of Iesus aboue all things 44 Of the familiar friendship of Iesus 45 Of the lacking or being without comfort 46 Of thankefulnesse for the benefites of God. 49 Of the small number of the Louers of Christ his Crosse. 50 Of bearing of Christ his Crosse. 52 Of the inwarde communication of Christ wyth the faythfull Soule 56 That the truth doth speake within vs without noyse of wordes 57 That the wordes of God are to be hearde humbly and that the same notwithstanding be not pondered wayed of most men 58 ¶ A prayer by which heauenly doctrine and religion is called for 59 That truth and modestie in the sight of God is to be exâ—â—â—ised 60 Thâ—â—â—â—yse of God and thankesgiuing for his benefits and likewyse of the force of the loue of God. 61 Of the tryall of the true Louer and howe the enimie must be resisted 63 Of Modest hyding the benefits of God. 65 Of setting little by a mans selfe in the sight of God. 57 That we ought to driue all our doings to Gods glorie as to the fardest ende or marke that we shoote at 68 That it is a sweete thing to serue God to despise the worlde 69 That the desires of the minde are to be examined and ordered 71 Of the maner of patience and the fight against desires 71 Of obeying our betters according to the example of our Lorde Iesus Christ. 73 Of considering the secret iudgements of God that we do not aduance our selues to much in prosperitie 74 How we must be minded and what we ought to say in such things as we desire to haue 75 ¶ Prayers to performe Gods will. 76 That true comfort must be sought for in God only 76 That all carefulnesse is to be committed to God. 77 That the miseries of this life must be suffered paciently according to Christes example 78 Of bearing of iniuries and wronges and who it is
had in admiration and to be called wise Now many things there are the knowledge of which doe lyttle profyte the Soule or rather nothing at all and he is a verie foole that earnestly applyeth any other thinges than those which doe make to hys owne saluation Many words doe not fill the soule but a godly life doth refresh the minde and an vpright cōscience doth minister boldnesse to approche vnto god Looke how manye the moe and better things that thou hast learned so much the more grieuous punishment shalt thou haue except thou leade thy life so much the more vertuously Wherefore waxe thou not insolent either for any cūning or knowledge that thou hast but rather become the more fearefull for the knowledge of things that god hath giuen thée aboue others And if thou thinke to thy selfe that thou knowest many thinges that thou hast learned many things wéete thou well that there be a great sort of thinges more which thou doest not know and be not therefore prowde lofty but rather acknowledge thine owne ignorance and want of skill Wherefore shouldest thou put forth thy self afore other when there are many founde better learned and more skilfull of the law than thou thy selfe art If thou wilt know and learne some thing with vtility and profit loue thou to be vnknowne and to be accounted as no bodye For true knowing despising of a mans owne selfe is the chiefest and moste profitable learning aboue al other and great wisedome and perfection it is to set little store by himselfe and to magnifie other men and to haue them in price and estimation If thou shalt sée one offende openlye or commit some grieuous cryme thou oughtest not therefore to thinke thy selfe more perfite than he is For thou knowest not howe long thou shalt thy selfe continue in vertuous lyfe We are fraile assuredly all the sort of vs but yet thinke thou that no bodie is more frayle than thy selfe Of the doctrine of the truth The thirde Chapter HAppie is hée whome the truth teacheth not with letters and wordes that vanish but wyth it selfe by it selfe euen as it is For oure opinions and senses doe oft tymes deceyue vs and bée of lyttle force What profiteth subtile disputacion about hid and obscure matters which though we be ignorant of yet shall they be no hinderance vnto vs at the iudgement day of God Truely it is notable follie that wée doe wilfully apply our selues vnto curious and hurtfull thynges and despise such thinges as bée profitable and necessary for vs Being so Egle eyed yet we sée nothing at all Wherfore should we passe vpon those diffused termes of the Logicians called Genus and Species For he is ridde from a great number of opinions whome that euerlasting Worde doth speake vnto For all things haue their beyng of the worde onely and all thinges doe speake the worde onely this is that beginning which doth speake vnto vs and without whome no body vnderstandeth or iudgeth the thing aright But hée vnto whome all thinges are that one thing and which draweth all things vnto that one thing beholdeth all things in that one thing the same is able to be constant of minde and euermore to repose himselfe in god O God of truth make me one with thée in euerlasting loue It yrketh me to reade here many things diuers times It is in thée whatsoeuer I doe desire and couet Let all Teachers holde their peace let the whole worlde kéepe silence in thy sight doe thou onely speake vnto mée For the more néerely ioyned that euery man is with himselfe and the more dwelling in himselfe hée doth the lesse runne at random abrode the same doth perceyue both so many the mo thynges and the more profounde thinges wythout labour bicause he receyueth the light of hys vnderstanding from aboue A pure simple and constaunt soule is not drawne into dyuers workes which doth all thinges vnto the honour of God laboureth earnestly to ceasse from al loue of himselfe For what doth more hinder a man and vexe him than the vnruly affections of the soule A good and godly man doth first and formost take deliberation wyth himselfe before such time as he begin his businesse neyther doth he suffer hymselfe to be drawne away to wicked lustes by his owne déedes but enforceth them to be at obedience and commaundement of right reason Surely there is no combat more sharpe than for a man to endeuor to conquere himselfe and thys is the worke that we ought to take in hande that wée doe conquere our selues and become euery daye more strong than our selues and euermore profite somewhat in vertuous life For the whole perfection of thys life hath a certaine imperfection adioined vnto it and all the knowledge of truth that we haue here is yet not voyde of darknesse and ignoraunce The humble knowledge of our selfe is altogither a more certaine and approued way vnto God than profound searching out of knowledge And yet is not knowledge to be founde fault withall or the vnderstanding of any thing which being duely considered is good and the creature of god Howbeit I say that an vpright conscience is euermore to be preferred before it and the lyfe that treadeth the path of vertue and Godlynesse But bicause most men doe studie rather howe to haue knowledge than to liue well it happeneth that most commonly they erre or wander and doe get in maner no fruite and commodity or at least wise slender and smal in consideration of their traueyle who in case they woulde bée as diligent both in rooting vp of vices and also in sowing of Vertues as they are in proposing of questions certes there shoulde not be so manye enormities and haynous offences committed of the Vulgare people nor yet should there reigne so great libertie of lyfe amongst those that are learned And when the day of our doome or iudgement shall come and accompt shall be required at our handes not what we haue read but what we haue done nor yet howe well wée haue spoken but howe Christian-like we haue liued Go to nowe I praye you where are all those maisters and passing fellowes at thys present which were once of thyne acquaintaunce whilest they were lyuing and flourished in learnyng whose stypendes other men doe nowe enioye which perhappes doe not so much as once thinke vppon them nowe Euen they séemed to bée somewhat also as long as they were alyue and yet nowe there is no wordes at all made of them So soone doth the glorye of thys Worlde vanyshe awaye If these men had framed a lyfe according to theyr knowledge then had they traueyled in the studyes of learning happilye Howe many men doe perishe in the Worlde through theyr vayne knowledge in that they make small accompt of the worshippe of GOD and bycause the same had liefer to be great than to bee humble it happeneth that theyr thoughts are nothyng but vayne and vnprofitable Hée
thée I am thy most pore slaue and vile worme much more poore more vile than I eyther know my selfe or dare tell vnto thée And yet O Lorde be thou mindefull euen of this same thing the I am nothing that I haue nothing that I am nothing worth Thou only art good thou iust thou holy thou art able to doe all things thou perfourmest all thyngs thou fulfillest al things leauing the sinful only voyd emptie Remember thy mercy O Lord and fill my soule wyth thy fauor which wilt not haue thy workes to be good for nothing For howe maye I continue in thys wretched life vnlesse thy mercy fauor do strengthen me Turne not thy face away from me Deferre not thy curing of me from day to day Withdraw not thy cōfort from me least my soule doe sée me in thy sight like vnto the earth that is voyde of moysture Lorde teach me to doe thy will teach mée to walke worthilye and humblye before thée For thou art my wysedome and doest both know and hast knowne me perfectly aswell before that I was borne into the worlde as also before the worlde it selfe was made That truth and modestie in the sight of God is to be exercised The .v. Chapter LORDE SOnne practise thou truth in my sight and alwaies séeke me in singlenesse of heart He that exerciseth truth in my sight the same shal be defended from the inuasions of euill and him shall truth deliuer from deceiuers and siaunderers of the wycked Now if the truth shall deliuer thee thou shalt be frée in déede and shalt not passe vpon the vayne wordes of men SERVANT It is as thou sayest Lord and let me be so delt withall I pray thée to wéet that thy truth may teach me may kéepe me and maye bring me vnto an happie ende Let the same deliuer me from all wicked lust and from inordinate loue So shall it be brought to passe that I maye vse great libertie and freedome of soule towardes thée TRVTH And I will teach thée what is right what is acceptable vnto me Call thy sinnes to remembraunce with great sorrow and heauinesse of hart and doe thou chalenge any thing vnto thy selfe for thy good déedes For in verye déede thou art sinfull and endaungered and inwrapped in many diseases of the minde which goest euermore of thyne owne nature vnto nothing and soone fallest art soone ouercome art soone troubled and throwne downe headlong Finally thou hast nothing wherin thou mayst glory and boast but rather many things for which thou oughtest to set litle by thy selfe For thou art much more weake than that thou art able to perceyue the same Wherfore sée that none of all thy workes séeme great vnto thée Sée thou think nothing of thy loftinesse nothing precious woonderfull nothing to be reuerenced nothing high nothing prayse woorthy and to be desired in déede sauing that which is euerlasting Let the euerlasting truth please théé aboue all thinges and let thy excéeding vylenesse displease thée Feare nothing so much dispraise and flie from nothyng so much as thy vices and sinnes which ought more to myslyke thée then the losse of anye manner thing besides Some doe not behaue themselues towardes me purely and sincerely but rather being led with a certaine curiosity and arrogancie doe studiously search out my secrets and high mysteries neglecting themselues and their owne saluation These folowers doe many times fal into gréeuous tēptacions and sinnes for their owne curiositie and pryde bicause I am against them But being timerous doe thou stande in awe of the sentence and wrath of almightie GOD and search not out the works of the almighty but search thorowly thine own faults either how much euill thou hast done or else howe much good thou hast neglected Some doe beare about their whole religion and Godlinesse in beekes onely some in pictures some in outewarde signes and figures Other carye mée in their mouth but not so in theyr heart Contrariwise there are which being of perfite vnderstanding in minde and pure in hart doe euermore breath and couet after euerlasting things doe heare of earthly things against their willes do that which nature necessarily requireth with griefe sorrow and these in déede doe féele what the spirite of truth doth speake within them as they which doe teach them to loue heauenly thinges despising the earthlye and both daye and night doe couet heauen the worlde being contemned The praise of God and thankesgiuing for benefites and likewise of the force of the loue of god The .vi. Chapter SERVANT I Prayse thée O heauenly Father the Father of our Lorde Iesus Christ which hast vouchsafed to remember mée néedie Soule O father of mercy and God of al comfort I giue thée thanks which refreshest me being vnworthy of al comfort sometime with thy comfort I praise magnifie thée euermore and also thy onely begotten Sonne and thy holy ghost the comforter worlde without ende Oh my Lorde God O the holy louer of me when thou shalt come into my soule I will reioyce with my whole heart Thou art my glory and the reioyce of my heart Thou art my hope and refuge in the time of my calamitie and trouble But bicause I am yet of weake loue and vnperfite vertue I recken it necessary to be confirmed of thée and to be comforted at thy handes Wherefore visite me oftentimes instruct me with holy discipline Deliuer mée from wicked affections of the Soule and heale my minde from all the vnruly desires and vices that being healed inwardly and well purged I maye be made fit to loue strong to suffer constant to perseuere Loue is a great matter no doubt a great good thing which onely doth make light each thing that is heauy and beareth equally whatsoeuer is vnequall For it beareth a burthē without any burthen and doth turne all bitter thinges into swéete and sauorie The same Iesus I saye beyng our Noble Loue doth inforce to doe great things and euermore stirreth vp to desire the things that are more perfite Loue will be aboue and not kept still with any low things Loue will be frée and voyde from all worldly affection least hir inwarde sight be hindered or least it bée enwrapped eyther wyth some temporall commoditie or ouercome with incommoditie Nothing is more swéete than Loue nothing more strong nothyng more déepe nothing more broade nothing more pleasant nothing more full Nothing better eyther in Heauen or in earth bycause it is sprong of God and can not rest but in God aboue all the creatures The louer flyeth runneth reioyceth is frée and is not holden It giueth all thinges for all things and hath all things in all thinges as the which resteth in one highest thyng aboue all thynges out of which floweth and spryngeth all goodnesse It looketh not vppon hys gyftes but turneth it selfe vnto the gyuer aboue all good gyftes Loue canne not tell howe to kéepe measure but is feruente
as can be possiblye had in thys mortall life Of the excellencie of a free minde likewise that humble prayer is better thā reading The .xxx. Chapter THis truely is the work of a perfite man Lord neuer to release the minde from the handling occupying of the Scriptures heauenly thinges in the middes of many cares to passe ouer the life as it were without care not after the maner of the dull and sluggish person but in the excellency of a frée minde cleauing to no worldly thing with inordinate desire I beséeche thée O my most merciful god preserue kepe me frō the cares of this life least I be ouermuch inwrapped with the necessities of the body or least I be caught with the pleasures of those things which doe hurt the soule or least I be discouraged as one that is harthbroken wyth griefs sorows I meane not of those things which the lightnesse of the worlde doth couet with tooth and nayle but of those myseries which do grieue my mind with the common penall infelicity of our mortalitie doth hinder it that it can not enter into the libertie of the spirite as often as it listeth O my God my vnspeakable swéetenesse turne al carnal comfort into bitternesse which draweth mée away from the loue of things euerlasting and allureth with the beholding of I cannot tell what present delightfull goodnesse Let not flesh and bloud ouercome me Let not flesh bloud ouercome me O my God let not the worlde and the short glory therof deceiue me let not the deuill giue me a fal with his subtilty and craft Graunt me strength to resist pacience to suffer cōstancy to perseuer Graunt me in the steade of all worldly comforts the most pleasant annointing of thy spirite and in steade of carnall loue poure into mée the loue thy name Very meate and drinke and clothing the other necessaryes to the maintenance of our body are burdensome to a feruent spirite Cause that I may vse such nourishments temperately and that I be not entangled with the ouer gréedie desire of the same In dede I may not cast away al things bicause nature must be sustained Againe thy holy lawe forbiddeth to couet all superfluous and most delightfull things For else the flesh would ware prowde against the spirite Betwéene these two thinges let thy hande rule me I beséech thée and teach me that nothing be done ouermuch That men are most of all hindred from the comming of the highest felicity thorow the loue of themselues The xxxi Chapter LORDE SOnne thou must purchase the whole with the whole and not kéepe backe anye thing of thy selfe For to giue thée vnderstanding of this thy selfe loue doth more hurt thée than any thing else whatsoeuer it be and it happeneth that according to that loue and desire which thou hast euery thing doth more or lesse stick vnto thée Now if thou shalt be endued with a pure simple temperate loue thou shalt be void of the bondage of thinges Desire not that which thou maiest not haue Possesse not that which may entangle thée and which may depriue thée of the libertie of the minde It is a woonder that thou doest not vtterly cōmit thy self vnto me with thy whole heart with all these thinges which thou canst wish for or haue Why art thou consumed with vayne mournyng and pensiuenesse why art thou tired with superfluous cares shew thy self obedient vnto my pleasure thou shalt suffer no maner of losse or hindraunce For if to get thy selfe commodities and to haue thy wishes thou wilt apply thy minde to the séeking of things and wylt couet to chang the place wherin thou art thou shalt neuer attaine quietnesse nor be frée frō carefulnesse For in euery thing there shal be somewhat to find lacke off and in euery place there shal be one or other to be thy aduersary Therefore euery thing doth helpe when it is not gotten or plentifullye encreased but rather contemned cut out of the minde by the rootes which thing I woulde haue to be vnderstoode not onely of landes and riches but also of the ambicion of honour and desire of vaine praise All which doe peryshe with the worlde Besides the place doth little fence a man if feruent spirite be wanting Neyther doth that peace which is outwardelye sought for long continue if it lacke the true foundacion of the settled mind That is except thou shalt stande in me thou shalt chaunge but the place and not the minde For an occasion arising and being taken thou shalt find not onelye those thinges which thou doest flie from but also mo things too besides ¶ Prayers to attaine to cleannesse of minde the heauenly wisedome The .xxxij. Chapter SERVANT COnfirme me O God with the gift of thy holy spirite graunt me so great vertue and power that the inwarde man beyng strengthened I may ridde my selfe from all vnprofitable care and langour or féeblenesse and that I be not drawne with the sundry desires of any thing whether it be vile or precious but doe account both my self and all other things for transitoris corruptible forasmuch as nothing is continuallye permanent vnder the sunne Nay all things are but vaine torments of the minde Who so taketh these things in such sort it is he that hath wit aboue other Graunt me O Lorde heauenly wisdom that I may learne to séeke find thée aboue all things to sauor and loue thée aboue al things so to take other things according to the order of thy wisdom as they be in déede in themselues Graunt me both wisely to decline from flatterers pacyently to beare mine aduersaries For neither to be moued with euery blast of wordes nor yet to giue an eare vnto the flattering Mermayde that in déede is perfite wisedome and so shal we safely go forward the way we haue onely begunne Against yll speakers The .xxxiij. Chapter LORDE SOnne if any shall haue an euill opinion of thée or shall speake euyll of thée doe not thou take the same grieuously but rather thinke woorse of thine owne self than he doth and beléeue no man to be more weake than thy self If thou wilt go the secret way of vertue of the mind thou shalt not greatly estéeme flying words It is no small wysedome to kéepe silence in aduersitye and to turne thy mynde vnto me and nothing to bée troubled wyth the iudgement of the worlde Peace must not stay vpon the saying of men wyth whome whether thou be well or yll reported thou art not for that cause another man In mée in mée I saye true glory and true peace doth consist the same shall enioy it plentifully that neither coueteth to please men nor yet feareth to displease them All vnquietnesse of mynde and distracting of the senses doth surely procéede from inordynate loue and vayne feare How God must be called vpon and praysed in aduersities The .xxxiiij. Chapter SERVAVNT
precious than that it can abide to be ioyned with outwarde thinges Therefore whatsoeuer is a let to the same thou must cast it away frō thée if thou desire to be indued therewithall Séeke for a place of solitarinesse loue to dwell by thy self alone séeke for no mans communication but rather poure forth deuout prayers vnto God that both thy minde may be stirred vp and quickned and thy soule guiltie vnto it self of well dooing Set nothing by the whole worlde and preferre thy studye applyed to God before all outwarde thinges For thou canst not both apply thy selfe vnto me also be delighted with things transitory Thou must depart from thy acquaintance deare friends and thy mind must be called away from all worldly comfort Saint Peter doth admonishe the Disciples of Christ euen so to behaue themselues in thys worlde as straungers traueylers O how great faith and trust shall the person that shall dye haue whome the desire of no maner of thing doth kéepe still in the world But to haue a mynde thus secluded from all things belongeth to a man that is not sicke neither doth the sensual man knowe the libertie of the inward man. Surely if he will haue himselfe to be made spiritual he must renounce both things farre oft hard by must beware of no man more than himself If thou shalt once conquere thy selfe perfitely thou shalt the more easily subdue all other things For to triumph ouer a mans self is perfite victorie For he that hath himselfe subiect vnto himselfe in such sorte that both his appetite is obedient of reason his reason obedient vnto me in al things this man is both the conqueror of himself in déed also the Lorde of the world to which grice if thou desire to come thou must begin lyke a man and the hatchet must be put to the roote that thou maiest cut out and plucke vp by the roote the secrete inordinate loue both of thy selfe and of all priuate and carnall goodnesse For of this mans inordinate loue of himself all onely doth depende whatsoeuer by a man must be grubbed vp which mischiefe being ouercome subdued great peace and continuall calmenesse shall folow after But bicause fewe doe endeuor to dye perfitely vnto themselues and to depart out of themselues fully it hapneth that most of them do abide stil enwrapped in themselues cannot be caried vp in spirit aboue themselues But he that desireth to be conuersant with me fréely he must néedes slay and mortifie all his wicked inordinate affections and not cleaue desirously to any creature through priuate loue Of the diuers motions of Nature of Grace The Lix Chapter LORDE SOnne marke diligentlye the motions of Nature of Grace For they bée mooued after so suttle contrary a maner the one to the other that they can scātly be discerned but of the spiritual man one altogither lightned within Al mē in déed do couet the thing which is good do pretend some good thing in their sayings and déedes therfore are many deceiued with that shew countenance of a good thing Nature is subtile draweth intrappeth deceiueth many men and alwaies will haue hir selfe to be the proposed ende of hir doings But Grace behaueth hir selfe plainely and declineth from all kind of euill vseth no deceit and doth all thinges plainely for Gods sake resteth in him vnto the ende Nature refuseth to die to be kept vnder to bée ouercome to obeye to be subiect Grace studieth to mortifie hir selfe resisteth hir appetite desireth to be subiect and to be ouercome and will not vse hir owne libertie loueth to be kept at commaundement desireth not to beare rule ouer any man but is ready alwaies to liue to remaine to be vnder God to be in subiection with lowlinesse to al worldly things for Gods sake Nature studieth for hir owne commodity considereth what gaine maye growe vnto hir by another but Grace doth consider rather not what is profitable commodious to it self but what is profitable vnto many men Nature is gladly honored and magnified but Grace giueth al honor and glory vnto god Nature is afeard of reproch contempt but Grace reioyceth to be vsed reprochfully for the name of christ Nature loueth ydleyesse ease of body Crace not knowing howe to be ydle embraceth labour willingly Nature coueteth after curious and beautifull things and abhorreth the vyle and grosse things Grace is delighted with simple base things despiseth not things mishapen nor refuseth to be clad with olde rotten rags Nature beholdeth transitory things reioyceth at worldely gaines is sory for losse is prouoked to impacience with euery reprochfull word but Grace hath regard of things euerlasting doth not cleaue vnto corruptible thinges is not troubled with losse nor prouoked to anger with words somewhat spyteful and roughe bicause shée hath placed hir treasure in heauen where nothing is corruptible Nature is couetous more willingly receyueth then giueth as louing hir priuate commoditie but Grace is bountifull and liberall flying hir priuate profite content wyth fewe things iudging it more blessed to giue than to take Nature is prone vnto the creatures to fleshe to vanitie to gaddings about but Grace doth alure to God to vertues biddeth the Creatures adue flyeth the world hateth the desires of the flesh represseth gadding about is ashamed to be séene abrode Nature séeketh for outwarde comforts by the allurements wherof shée may be quieted but Grace séeketh comfort in God alone delighteth it selfe in the chiefest felicitie aboue the reach of all visible things Nature doth all things bycause of priuate gaine and commoditie nothing for naught shée alwayes looketh eyther for equall or greater recompence or else for praise and fauor for hir good déedes desireth that hir déedes gifts be greatly wayed set by But Grace séeketh for no worldely thing nor requireth any other rewarde or recompense for hir selfe then God alone nor coueteth mo things necessary to this life then so much as is néedefull to the attayning of lyfe euerlasting Nature reioiceth in the multitude of friends kinsfolkes bosteth in nobility and greatnesse of stock smyleth vpon the mighty flattereth the rich and doth sooth vp their sayinges that be like vnto hir selfe But Grace doth loue euen hir enimies also and is not prowde with the multitude of fryendes nor hath the place of hir birth noblenes of bloud in admiration reuerence vnlesse perhaps the greater vertue and godlinesse did there appeare The same doth more fauor the poore than the riche doth more lament the case of the innocent and harmelesse man than of the mightie reioyceth in the behalfe of him that is true not of him that is deceitfull doth alwayes exhort most of all to followe all those gifts that are best and to expresse the sonne of GOD in vertues and good