Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13680	Of the imitation of Christ, three, both for wisedome, and godlines, most excellent bookes; made 170. yeeres since by one Thomas of Kempis, and for the worthines thereof oft since translated out of Latine into sundrie languages by diuers godlie and learned men: now newlie corrected, translated, and with most ample textes, and sentences of holie Scripture illustrated by Thomas Rogers; Imitatio Christi. English.	Rogers, Thomas, d. 1616.; Thomas, à Kempis, 1380-1471, attributed name.	1580 (1580)	STC 23973; ESTC S118358	156,757	336

discourse of it as men doe of other worldlie sciences but it is the verie power and might of God whereby God intendeth to renew and as it were to create againe his owne image and likenes in man who is falne from it by his owne fault and to set it againe in the former brightnes and perfection that he may attaine againe to the blessed immortalitie it is not to be doubted but that the same is the thing whereon we ought to fixe and settle the eies of our mind and wherevnto we ought to applie al our wits straining them earnestlie and to the vttermost of their powers to attaine therevnto Otherwise we shal but lose our labor in seeking after this or that and al that euer we can doe shal serue to no purpose but onelie to traine vs the further from the marke that is set before vs. I knowe wel it wil be replied herevnto that the thing which I speake of can not be obteined in this life wherein we be subiect to so manie infirmities and are so corrupted and fraile that it is vnpossible to attaine thereto Neither doe I say that we can attaine so farre as to be set perfectlie againe in our former vncorruptnes so long as we be hild wrapped in this mortal bodie That is reserued for the world to come wherein al things shal be reduced to the highest perfection But my meaning is onelie to declare that the thing which shal be accomplished there must be begun in such wise here as we may not cesse to drawe neerer and neerer vnto it by shortening our waie continualie And surelie the Scripture teacheth vs manifestlie that none shal become partakers of the glorious rising againe wherin consisteth the ful measure of our felicitie but those which haue endeuored here to die vnto sin and to liue againe in newnes of life which is called the first resurrection euen by y e Spirit of Christ whom al true Christians haue clothed themselues withal which haue mortified the deedes of the flesh which haue put off the old man with al his works and put on the new man according to the image of him that created vs and which haue clensed themselues here from al vncleannes both of bodie and soule And that is the reason why saint Paule hauing said that when Christ appeereth we also shal appeere with him in glorie doth foorthwith warne vs to mortifie our members that are vpon earth whereby he doth vs wel to vnderstand that this mortification must go afore in vs here if we purpose to attaine to glorie The same Paule telleth vs that our bodies shal be quickned by reason of Christs spirit which shal haue dwelled in vs here and whereby we shal haue repressed al our froward affections Also Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after y e example of Christ. To be short there are infinite texts touching this point in the holie Scriptures And though there were no mo but this one which they vtter so often namely that the vnrighteous shal not inherit the kingdome of God it might be ynough to content vs withal to put vs in feare and to moue vs to the true and earnest repentance But alas We be so loth to yeeld to this point and our flesh breedeth vs so manie hinderances that we doe what we can to eschew that burthen and to shake it from our shoulders But in so doing what do we else but striue against our owne soulehelth and resist Gods grace who cōmeth to saue vs howbeit by such meanes as he himselfe hath ordeined and by such waie as he commandeth vs and not by meanes or waies of our owne choosing Wel said God hath commanded vs to beleeue in his Sonne and for our beleeuing on him he promiseth vs euerlasting life so as al they which beleeue in Christ taking him for their Sauiour and applieng to themselues al the benefites which he hath purchased for vs by his death are in the right waie But who be these beleeuers Euen they saith the Apostle which walke not after the flesh but after the spirit they which take paine to frame themselues to the wil of Christ into whose bodie they be graffed and vnto whom they be knit together as his liuelie members they which endeuor to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling thereinto againe doe the more watch and looke the warelier to their thoughts deuises words and deedes they which feeling their owne weakenes and infirmitie make incessant praier to God for the spirit of strength and stedfastnes which feeling their coldnes and vnlustines doe craue the spirit of feruencie and earnestnes they which in aduersitie do keepe themselues from murmuring and endeuor to be patient they which bethinke themselues of Gods benefits and yeeld him thankes for them they that straine themselues to succur their neighbors both in bodie and soule and at a word they which crucifie the flesh with the affections and lusts thereof Insomuch that they in whom these fruts are not found ne make not the talent of faith to preuaile in such maner as I haue told you cannot be said to be in the number of the true beleeuers faithful ones notwithstanding that they pretend some countenance of honestie and therefore much lesse can those be said to be of that number in whom the works of the flesh are apparent But some fleshlie Christian wil saie stil that as for him he is clothed with the righteousnes of Christ that the perfect obedience which Christ hath yeelded to God his Father in satisfieng the law is imputed vnto him as if he himselfe had yeelded it and to be short that he is reckoned for righteous by his faith so as none of al his imperfections are to be made account of If thou listest to beguile thy selfe thou maist but it wil be to thy harme and confusion In deede Christ laieth not our sins to our charge if we beleeue aright in him neither shal al our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnes and hast none other care but to follow thine owne inordinate lusts it is not onely a dooing of great dishonor vnto him but also a scorning of him for his redeeming thee And I praie thee what man of good and sound iudgement dareth say that Christ holdeth him for lowlie which is puffed vp with pride Or for liberal and charitable which is ful of niggardlines distrust and vnkindnes Or for a louer of God which is ful of selfe-loue and loue of the world Or for a worshipper of God which maketh no right account of him Or

Whether he be rich or strong or faire or stoute whether he can write wel or sing wel or plough wel we enquire but how poore in spirit he is how patient and meeke how religious and spiritual manie wil not tel Nature beholdeth the outwarde partes of man Grace respecteth the inward that commonlie is deceaued this hath hir trust in God that she maie not er Chap. 38. That we must denie our selues and renounce vtterlie al carnal desires LORD MY sonne thou canst not come vnto perfect freedome vnles thou vtterly denie thy self As manie as are couetous as manie as loue themselues as manie as lust as are curious busie-bodies desirous alwaies of pleasure not of Iesus Christ attempting that which shal not abide for whatsoeuer is not of God wil come to naught are captiues and in bondage vnto Satan Take this for al. Forsake al and finde al Forsake thy desire and finde rest Meditate hereof continualie and when thou hast fulfilled al thou shalt vnderstand SERVANT O my Lord this cannot be done in a daie neither is it a plaie for children but therein brieflie the whole perfection of a godlie man is comprehended LORD Sonne change not thy mind for al that neither be thou dismaied at the naming of perfection but so much the more stir vp thy selfe vnto higher things and at the least in desire sigh after them Oh that thou wert come vnto that passe that thou couldest not loue thy selfe nor disobeie me then would I like thee wel then shouldest thou leade thy life in ioie and quietnes Thou hast as yet manie things to be forsaken the which vnles thou altogether yeeld vp to me looke not to attaine the end of thy desire I counsel thee to buie of me gold tried by the fire that thou maist be made rich I meane celestial wisedome which treadeth al abiect and vile things vnder feete Cast awaie the wisedome of this world that is cesse to please and flatter thy selfe after the facion of the world I tel you the most vile things must be bought with pretious things and such as are of greatest accompt among men For the true wisedome of GOD which doth not arrogate much to itselfe nor desireth to be greatly accounted of in this world which manie commend in wordes but dissent there from in deedes seemeth but a vile and base thing and therefore is not thought vpon wel nigh and yet for al that it is the pretious treasure and the pearle hidden fro manie Chap. 39. The mutabilitie of mans hart and of thinking vpon God in and afore al things LORD MY sonne beleeue not the affection which mooues thee at this time for speedilie it wil change For so long as thou liuest thou shalt be subiect to mutabilitie euen per-force and be now merie now sad now quiet now trobled now zelous now cold now earnest now rechles now graue and by and by light of behauior Notwithstanding the wise man rightlie instructed in the spirit standeth fast vpon these mutable things not regarding what he feeleth in himselfe or on what side the winde of instabilitie doth blowe but how he maie bring his purpose to a right and blessed end For so it falleth out that one and the same man maie abide vnmooued among so manifold euents if the single eie of his minde be directed continualie vpon me And the more pure the eie of his minde is the more constantlie doth he abide in the middes of stormes But manie haue this sight of theirs trobled so that easilie they looke vpon euerie pleasure obiected and hardlie can one be found without al blemish of selfe-loue So came the Iewes vnto Martha and Marie being at Bethania not for Iesus sake onlie but that they might see Lazarus Therefore the eie of the minde must be purged that it maie be simple and right and cast vpon me altogether notwithstanding the manifold diuersitie of things which come betweene Chap. 40. That it is a pleasure aboue al pleasures to loue God aboue al and in al things SERVANT BEhold my God al things What will more what more happie thing can I wish for O sauorie and sweete worde but to him which loueth the worde not the worlde nor the things in the world My God and al things To him that vnderstandeth I haue saide sufficient and to repeate the same oftentimes is a delight to him that loueth For if thou be present al things bring ioie if thou be absent what can make merie Thou makest the minde quiet and thou bringest much peace and the ioie of hart Through thee we thinke wel of al things and through thee in al things we praise thee With out thee nothing can like vs long and that euerie thing maie be grateful good thou must blesse it with thy fauor and season it with the sauce of thy wisedome What is not sauorie to him to whome thou art sauorie Againe what can please him to whome thou art not pleasant But the wise of this world and such as sauor of the flesh lack thine heauenlie wisedome for in the flesh ●s death and much vanitie in the world But they are wise in deede who folowe thee in contemning the world and in mortifieng the flesh because they are translated from vanitie vnto veritie and from the flesh to the spirit These relish God and these refer al thinges created vnto the laude and praise of the Creator But ods there is and great ods too betweene the sauor of the Creator and of the creature of eternitie and of time of light vncreate and of ●ight inlightened O light euerlasting which passest al lightes that are made shine ●hou vpon me and pierce purge comfort lighten with thy brightnes euen al the inward partes of my soule reuiue my spirit with al the powers thereof that I maie cleaue vnto thee with a song of exceeding ioie Oh when wil that blessed houre come alwaies to be wished wherein thou wilt so fil me with thy presence that thou wilt be al in al to me vntil when my ioie doubtles wil not be perfect As yet the old man to my great griefe not yet wholie crucified nor yet dead is within me As yet the flesh lusteth against the spirit it fighteth within me and disquiets the kingdome of the soule But thou who rulest the raging of the sea and stillest the waues therof when they doo arise scatter the people that delight in warre bring them downe by thy mightie power Extend thy mightines and make thy right hand to be knowen For in thee O Lord is mine whole trust mine onlie refuge is in thee Chap. 41. That this life is neuer free from tentations LORD

bend our wits vnto curious and hurtful things neglecting profitable and necessarie matters to haue a thorow insight in prophane affaires and to haue no sight at al in Gods wil and worde What should we passe for termes and questions For he is rid from sundrie opinions whom the euerlasting word doth speake vnto For by one worde al things were made and one word al speake one worde which was in the beginning speaketh vnto al without whom no man can either iudge or vnderstand the truth Now he to whom al things are but one thing which draweth vnto one thing al things and seeth al things in one thing doubtles abideth both constant in minde and continualie in God O God which art the truth make me one with thee in perpetual charitie Many times to reade much and to heare much it irketh me whatsoeuer I can either wish or desire it is in thee Al teachers be ye silent al creatures hold your peace but speake Lord speake thou onlie vnto me For the nigher one is to himselfe and the lesse he wandereth abrode the more easilie he conceaueth and the more excellent things because he taketh the light of his vnderstanding from aboue A pure mind and a constant is not distracted diuers waies because it doth al things vnto the glory of God laboreth earnestlie to be free from selfe-loue For what doth more hinder and hurt a man than the vnrulie affections of the minde A good and godlie man before he goeth about any matter consulteth first with himselfe and is neuer drawen awaie by wicked affections but maketh them to serue at the commandement of reason Of al combats the sorest is to conquer our selues and of al cares the cheefest should be to waxe strong against vice and continualie to profit more more in virtue and holines The greatest perfection of this life is not without imperfection when we are best learned we are ignorant in many things To conceaue modestlie of our selues is a readier waie vnto happines than earnestlie to studie to be deepelie learned And yet is not science or knowledge to be contemned because being rightly considered it is good and alowed of God But for al that the goodnes of a man is better than his knowledge and a good life is to be preferred afore learning But because many desire to know rather than to please God it falleth out commonlie that they er reape either no frute or verie litle by al their studie Now would they be as earnest in rooting out vices and in planting virtues as they are diligent in proposing questions certainlie both the rude multitude woulde be more virtuous and the learned sort more sage than they are Assuredlie at the daie of iudgement we must tel not what we haue read but what we haue done and how religiouslie we haue liued not how rhetoricalie we haue persuaded Go to then where be now those masters so famous and so pointed at in their life time whose places such haue as perhaps neuer think on thē In their life time who but they now where are they So quicklie vanisheth the glorie of this worlde Now if they had liued according to their knowledge and knowen rightlie the word of God then had they studied to their euerlasting praise profit Alas how many euen of the learned sort perish in this world for lack of the feare of God And because they couet to be rather famous than virtuous they are caried awaie with vaine imaginations So that in truth he which loueth much is famous he which despiseth glorie is glorious he which humbleth himselfe is honorable hee which counteth al things but dung to win Christ is prudent he is learned in deede which abandoneth his owne wil to doe the wil of God Chap. 4. Wisedome must be vsed in al our dealings BEleeue not euerie saieng or spirit but examine the matter wiselie by the word of God For alas naturalie we are giuen both to thinke and speake rather il than wel of others But good men beleeue not euerie mans words because they know how that we are prone alwaies vnto euil and that the best offendeth with his tong It is a point of great wisedome to be neither heddy in our actions nor obstinate in opinion As great wisedome is it neither to beleeue euerie mans wordes nor by and by to rehearse that which hath bin told Take counsel of a godlie man whom thou knowest to keepe the commandements of God and folow the counsel of the wise before thine owne fancies A good life maketh a godlie wise man The more a man humbleth himselfe afore God the more wise he is and quiet in al his affaires Chap. 5. How to reade and studie the holie Scriptures with profit LOoke in the holie scriptures for truth not for eloquence reade them with that minde wherewith they were written for thine euerlasting profit not for a polished phrase Studie as wel godly bookes though they be rude as workes both eloquent for stile and profound for method Respect not in the autor either learning or ignorance but let y ● pure loue of the simple truth allure thee to reade and neuer mark who speaketh but what is said Men die but the worde of God shal stand for euer and God sundrie waies speaketh vnto vs not respecting our persons Many times through our owne curiositie we profit litle in the reading of good bookes whilest we stande to discusse those thinges which ought simplie to be ouerpast If thou desirest to reape commoditie reade with al humilitie simplicitie and zeale and neuer couet to be counted learned Be questioning alwaies with godlie men and harken with silence vnto their saiengs be not offended with the darke speech of thine elders for they neuer speake without cause why Chap. 6. That inordinate and carnal affections must be mortified WHensoeuer a man doth couet a thing immoderatelie straight waie his minde is out of quiet The proude the couetous be euer vexed but he which is poore and meeke in spirit liueth at great ease He which doth not mortifie the inordinate affections of his mind may easilie be caried awaie to wickednes and with trifling things be ouercom He that is weake worldlie and carnal can no waies withdraw himselfe from earthlie desires and therefore when he resisteth them it greeueth him when he is contraried he fretteth and if he fulfil his mind he sinneth and by and by doth wounde his cons ience because he foloweth his desires which in steede of that peace which he looked for bring continual disquietnes Wherefore the true quietnes of mind is attained not by folowing but by resisting wicked affections remaineth

deedes we maie read of which were singular such as neither we may nor others in those days might folow without the special and extraordinarie motion of the holie Spirit As was Abrahams readines to kil his owne and onelie sonne Isaac as likewise was the spoile which the Iewes made of the Aegyptians by deteining their iewels of siluer and iewels of golde The doing whereof was commendable in them because they were commanded but most damnable should be in others for that there be commandements to the contrarie but none to do so Wherebie it is apparent that good men are not in al things to be imitated But as S. Paule would be so folowed as he folowed Christ so should they be Therefore our Sauior is the example of vs to be folowed and that alwaies and necessarilie alwaies for that he was most perfectlie good and necessarilie because both himselfe and his Apostles haue commanded vs to do so But here mistake me not I beseech you For albeit I saie our Sauior Christ is alwaies yet do I not saie in al things and though necessarilie to be folowed yet not as he was God For he fasted fourtie daies and fourtie nights he rebuked the waues of the sea and the windes and they cessed raging he walked on the sea as on drie land with seuen loaues and two litle fishes he fed foure thousand men besides women and children at one time at another with fiue loaues and two fishes he fed about fiue thousand men beside women and children he restored sight to the blind health to the sicke to the dead life and manie other miracles by the almightie power of his Godhead he wrought which are vnimitable as I maie saie of mortal man In somuch that they offend greatlie whether they do it of superstition as Papists or of meere zeale as did the God of Norweigh who dare enterprise to imitate our Sauior in anie thing which he did miraculouslie as a God My reason is because there is neither commandement that we should nor example of anie disciple or Apostle in holie Scripture that would or durst so do For we are not commanded to make a new world to create things visible or inuisible no nor in the world to do miracles and to raise the dead said Augustine and so do I. Our Sauior Christ therefore in those things which he did as a God must religiouslie be worshipped and folowed zelouslie in what he did as a man He that loueth and hateth what Christ as a God doth loue and detest imitates Christ as much as man maie imitate God he that doth that which Christ did as a man doth folowe Christ as a Christian should What that is this booke at large most notablie and Bernard in few wordes doth showe namelie to abhor the vanitie of the world and that couragiouslie For Iesus because he would not be elected a King fled fro the multitude to repent and that hartelie For Iesus was killed as a Lambe to haue true charitie For Iesus praid for his enimies 1 And herevnto we are moued as by the commandements both of Christ himselfe and of his Apostles Paule and Peter of which afore 2 so partlie because we are called Christians but Christians haue their name of Christ therfore is it meete that as they be coheires of his name so they shold be folowers of his holines so Bernard and No man is rightlie called a Christian who to the vttermost of his abilitie doth not resemble Christ in his conuersation so Cyprian finalie Who doth not imitate Christ maie wel be called a Christian but he is none so Augustine For what doth it profit thee to be called what thou art not to vsurpe a strange name If thou louest to be called a Christian shew the fruites of Christianitie and then wel maist thou take the name of a Christian vnto thee saide the same Augustine 3 Partlie for that he is our God Therefore is it our partes to imitate him whome we worship and serue 4 Partlie because we are by nature giuen to imitation Wisedome would therefore we should imitate the best 5 And partlie because we are Englishmen who of al other people are most famous and infamous too for imitation A shame were it therefore for vs to imitate so painefulie as manie do in eloquence Cicero in philosophie Aristotle in lawe Iustinian in Physick Galen for worldlie wisedome yea to imitate as most do the French in vanitie the Dutch in ●uxurie in brauerie the Spanish the Papists in idolatrie in impietie and al impuritie of life the Atheists and not to folowe our Sauior Christ in heauenlie wisedome and in al godlines of manners That we maie so do he from whom euerie good gift and euerie perfect gift doth come the Father of lights grant who with the Sonne and holie Ghost be praised euermore both in our harts mouths and conuersation that others seeing our good workes maie glorifie our Father which is in heauen Amen the 30. of Iulie An. 1580. Farewel in him whom we are to folow Tho. Rogers ¶ A second Epistle concerning the translation and correction of this Booke SEbastian Castellio hauing translated this booke into Latine thought it good by waie of Preface to giue some reasons both why he had translated the same being in Latine alreadie and why so he had translated it leauing somewhat of the Autor out The case standeth with me as it did with Castellio Therfore am I to yeeld some reasons both why I haue translated this book into English being in English alreadie and why so I haue translated it leauing somewhat out as I haue done For the first I saie that neither is my doing for noueltie strange nor am I as I trust to be reproued therefore For both I haue examples of good men in al sciences and professions who to their great cōmendation haue done the like as maie witnes the sundrie and diuers interpretations of the workes of Aristotle and Plato for philosophie of Demosthenes and Isocrates for Oratorie of Galen and Hippocrates for Physick for Diuinitie of the sacred Bible and also I haue taken the translation thereof vpon me not so much to translate as to illustrate the same with places of Scripture For doubtles great pittie was it that a booke so plentifulie or altogether rather fraighted with sentences of the Scripture was either no whit as in some or no better as in the best impressions quoted Besides I haue not onlie shewed the chapter but the verie sentence also of euerie chapter where what is written maie be found a thing which that I heare of none afore me hath done The bringing of which to passe how paineful it hath bene to me he alone can best report who either hath done or doth go about the like how not comfortable onelie but profitable besides it wilbe to others they

to shew in their faith strength in their strength skil in their skil staiednes in their staiednes patience in their patience godlines in their godlines brotherlines and in their brotherlines louingnes The members of Christ are they that take paine to frame and facion themselues like to their head as much as can be in this life assuring themselues that it is not possible for the head to be of one wil and the members of another Gods elect or chosen are they that endeuor to be holie and vnblamable before him in loue Those those be the markes where by a man may ought to discerne them from the vnbeleeuers the heathenish the vnholie the children and lims of the Diuel finalie from al kinds of false Christians In respect whereof it is not amis to alledge the saieng of S. Augustine The wicked man saith he may haue baptisme he may haue the gift of prophesieng he may receiue the Sacrament of the bodie and blood of our Lord he may beare the ●ame of a Christian haue Christs name ●n his mouth and he may haue other virtues but charitie is the thing which the wicked cannot haue it is peculiar to the true Christians And therefore saith he ●et euerie man examine himselfe what he ●oueth and thereby he shal find to what citie he belongeth If he loue the world and worldlie things that is to wit fleshlines monie or honor he is a citizen of Babylon but if he loue God he is a citizen of Ierusalem He is good and righteous and therefore he must not doubt but that God wil at that day giue vnto him the crowne of righteousnes Amen A. G. BLESSED ART THOV O LANDE WHEN THY KING IS THE SONNE OF NOBLES ECCLES 10.17 The first Booke of the Imitation of Christ. Chapter 1. That al worldlie things are vaine and to be contemned HE which followeth me saith Christ doth not walke in darknes but hath the light of life by which words we are iniomed to imitate his manners and conuersation if we desire trulie to be inlightened and deliuered from al blindnes of hart Wherefore it is our parts most earnestlie to consider what the conuersation of our Sauior was The doctrine of Christ surpasseth al the lerning euen of the best men a man endued with his Spirit findeth an hidden and heauenlie Manna in his words but for want of the Spirit of Christ many though much they heare yet litle they profit by the preaching of the Gospel Wherfore if any would fullie vnderstand and with pleasure attaine to the knowledge of our Sauiors words he must endeuor to frame his life after his example What auaileth it thee subtilie to dispute about the Trinitie if thou lacke humilitie and so displease the Trinitie Doubtles darke saiengs make not an holie man but a virtuous life bringeth into the fauor of God For my part I had rather finde my selfe conuerted from sinne than cunninglie define what sinne is If thou hast the whole Bible yea the saiengs of al Philosophers too at thy fingers end what art thou the better if thou be out of charitie and the fauor of God Vanitie of vanities and al is vanitie saue onelie to loue and to serue God syncerelie When al is done the true wisedom is by contemning the worlde to go on towards heauen It is vanitie for a man to seeke transitorie riches and to trust in them It is vanitie to hunt after preferment and to be puffed vp It is vanitie to folow and fauor the lustes of the flesh which one daie thou wilt rue ful greeuouslie Vanitie it is to desire a long life and not to care for a good life It is vanitie to behold the time present and not to foresee what wil come hereafter And vanitie it is to couet those things which passe awaie most swiftlie and not to hasten thither where is ioie without end Forget not the Prouerbe The eie is not satisfied with seeing nor the care with hearing Wherefore endeuor thou to withdrawe thy selfe from the loue of this world and looke on things which are not seene For they which giue the raines to their desires both defile their consciences with sinne and slaie their soules through Gods displeasure Chap. 2. Against vaine glorie in spiritual things AL men naturaly desire to know but what is knowledge without the feare of God The simplest country swaine fearing God is better than a proude Philosopher which stareth vpon the Stars and careth not for himselfe Hee which knoweth himselfe throughlie esteemeth of himselfe but lightlie and waieth nought y ● praise of men If I had al knowledge and had not loue what would that profit me afore God who wil iudge me according to my deedes Studie not ouer ernestlie for knowledge for that is but a vexation of the Spirit and a deceauing the minde For learned men commonly would be knowne and counted wise Many things there be which knowen but litle if they doe anie thing profit the soule and he is extremely foolish that casteth his minde vpon anie thing which tends not vnto his euerlasting welfare Much wordes doe not satisfie the mind but a good conscience is a continual feast and maketh a man with boldnes to approach before God By how much thou knowest mo and better things than other men by so much shal thy paines be greater and more greeuous than others vnles thou liue by so much better than other folkes So then let none Art nor knowledge make thee proud but hauing knowledge be thou more humble And if in thine opinion thou knowest much knowe thou that far moe things there he which thou knowest not and neuer be proude man but confesse thine ignorance Why preferrest thou thy selfe before others seeing that many there be better learned and more skilful than thy selfe If thou wilt be learned and knowe in deede then studie to be vnknowen and to be obscure For the true perfect knowledge is to know and debase our selues and he which wil esteeme lightly of himselfe greatlie of others is doubtles a wise and perfect man When thou seest one openlie to offend and greeuouslie to transgresse conceaue not by and by better of thy self than of him for thou knowest not how soone thou maist fal thy selfe For in verie deed we are al fraile but think none more fraile than thy selfe Chap. 3. Of true knowledge or knowledge of the truth HAppie is that man whom the truth it selfe not letters nor figures which vanishe doth teach For our owne opinions and senses doe many times deceaue and seldome profit vs. What auaileth it subtily to dispute about obscure and dark things the ignorance wherof shal be none hinderance vnto vs at the daie of iudgement Certeinlie it is egregious follie to

sinnes For of true repentance and humbling of the minde ariseth hope of pardon the trobled conscience is reconciled vnto God the fauor of God which was lost is recouered man is preserued from y c vengeance to come and with an holie kisse both God and the sorowful soule do meete together I saie the vnfained repentance of sinnes committed is the accepted sacrifice vnto thee O Lord sauoring more sweetelie in thine eares than doth the perfume of frankincense This is the sweete ointment which thou who neuer despisest the trobled and humbled minde of man wouldest should be powred vpon thine holie feete This is the place of refuge against the rage of the enimie here it is amended and washt awaie whatsoeuer els where was polluted and defiled Chap. 59. Men carnalie minded finde no fauor before God LORD SOnne my fauor is more pretious than that it wil medle with outwarde things and earthlie pleasures Wherfore thou must cast off what soeuer is a let therevnto if thou wouldest be replenished with the same Leaue companie loue to dwel by thy selfe alone auoide communication but powre out godlie praiers before the Lorde that thy minde maie be stirred vp vnto godlines and kept from sinne Despise euen the whole world and prefer the calling of God before al outward things For doubtles thou canst not both serue me and delight in transitorie things too Thou must leaue thine acquaintance and deare freends and cal awaie thy minde from al worldlie pleasure So doth Peter admonish the disciples of Christ that they behaue themselues in this world as pilgrims and strangers O with what a faith confidence shal he die who is not kept back with the desire of anie earthlie thing But no sicke man can haue such a minde neither doth the carnal man perceaue the libertie of him who is spiritual But if he wil become spiritual he must renounce both strangers and nigh freends also and take heede of none more than of himselfe If thou hast perfectlie subdued thy selfe thou shalt with more ease vanquish other things For that is true victorie to triumph ouer a mans selfe For he who hath his minde so in subiection that both his desire obeieth reason and his reason fulfilleth my commandements in al things is doubtles both a conqueror of himselfe also a Lord of the world to which top of perfection if thou wouldest clime thou must manfulie begin and laie the axe to the roote so to cut off euen by the roote al hidden and immoderate loue both of thy selfe and also of euerie priuate and carnal good thing For of this immoderate selfe-loue onlie depēdeth almost al that a man must vtterlie roote vp which vice being once subdued great peace and perpetual quietnes wil ensue But for that fewe do endeuor perfectlie to mortifie and altogether to forsake themselues it commeth to passe that manie do remaine snarled within and cannot in spirit rise aboue themselues But he that freelie would liue with me must mortifie and slaie al wicked and intemperate affections of his minde and stick to nothing created ouer greedilie Chap. 60. The diuers working of Nature and of Grace LORD MY sonne consider diligentlie the diuers motions betwene Nature and Grace For after so subtile and contrarie a manner their motions be that hardlie they can be discerned but of the spiritual and illuminated man Al men couet in deede that which is good yea and pretend a color of goodnes in their deedes and saiengs therefore vnder the showe of that which good is manie are deceaued Nature is craftie and carrieth awaie intrappeth and deceaueth manie a man yea and it would alwaies be the end of actions But Grace dealeth simplie and declineth from al kinde of euil vseth no deceit doth al things plainlie for Gods sake and resteth in him vnto the end Nature refuseth to die to be kept downe to be ouercome to be in subiection and to be kept vnder Grace studieth to be mortified striueth against appetite coueteth to be brought in subiection to be ouercome wil not vse hir libertie loueth to be kept in awe wil not lord ouer anie but is readie euermore to liue to abide to be vnder God yea and for Gods cause humblie to obeie euerie man Nature seeketh after profit and considereth what lucre maie be gotten by another but Grace doth note rather what maie benefit others than profit hir selfe Nature is glad when she is had in honor commended among men but Grace ascribeth al glorie and praise vnto God Nature feareth reproch and contempt but Grace is glad to be rebuked for the Name of Christ Nature loueth ease and quietnes of bodie Grace cannot be idle but willinglie setteth hir selfe to labor Nature seeketh after curious and goodlie and abhorreth from base grosse things Grace is delighted with simple and base things despiseth not rough neither refuseth to put on old rags Nature respecteth transitorie things reioiceth at worldlie gaine fretteth at losse and at euery despiteful worde is out of quiet but Grace hath respect vnto heauenlie things cleaueth not to the world at losse is not trobled nor disquieted at sharpe wordes Because hir treasure is reposed in heauen where nothing perisheth Nature is couetous more gladlie taketh than giueth louing priuate gaine but Grace is bountiful and liberal shunneth priuate commoditie is content with litle iudging it better to giue than to receaue Nature is bent vnto the world vnto the flesh vnto vanitie and to vagaries but Grace allureth vnto God and vnto wel doing biddeth al creatures fare-wel flieth the world abhorreth the desires of the flesh abstaineth from idle gaddings and blusheth to be seene abroad Nature seeketh outward sola●e by whose allurements it may be delighted but Grace seeketh comfort at God alone and delighteth hir selfe in the chiefe good aboue al visible things Nature doth al for gaine nothing franklie and stil looketh either for as good a reward or greater and hopeth either for praise or for fauor in respect of benefits conferred finalie it coueteth to haue hir deedes and gifts to be greatlie accounted of but Grace hunteth after no worldlie thing neither looketh for anie recompense besides God alone nor yet coueteth moe temporal things than are necessarie for the attainement of euerlasting life Nature glorieth in the multitude of freends and kinsfolke boasteth in the nobilitie of stock ancestors fauoreth the mightie flattereth the wealthie and loueth hir equals but Grace loueth euen hir enimies braggeth not of manie freends neither yet respecteth the place or stock whence she was borne vnles the greater virtue and godlines florished there This Grace fauoreth the poore more than the rich