it were put in thy election thou shouldest rather chose aduersitie then prosperitie for then by the pacient sufferinge thereof thou shouldest be more like to Christe and the more confirmed to all his saintes Our merite and our perfectioÌ„ of life standeth not in consolations and sweetnes but rather in sufferinge of great greeuous aduersities and tribulations For if there had bene any nearer or better waye for the health of mans soule then to suffer our Lorde Iesu would haue shewed it by wordes or by examples But for there was not therefore he openlie exhorted his disciples that folowed him and all other that desired to folowe him to forsake their owne will and to take the Crosse of penance and folowe him saying thus VVho so will come after me forsake he his owne will take he the Croue and folowe he me Therefore all thinges searched and redde be this the finall conclusion that by many tribulations it behoueth vs to enter into the kingdome of heauen To the which bring vs our Lorde Iesus Amen Here beginneth the third Booke Of the invvarde speakinge of Christ to a faythfull soule The firste Chapter I Shall take heede saith a deuout soule and I shall heare what my Lorde Iesu shall speake in me Blessed is that man whiche heareth Iesu speaking in his soule and that taketh of his mouth some worde of comforte and blessed be the eares that heare the secret rowninges of Iesu and heede not the deceytfull rowninges of this world And blessed be the good playne eares that heede not the outwarde speache but rather take heede what God speaketh and teacheth inwardlye in the soule Blessed be the eyes also that be shutte from sight of outwarde vanities that take hede to the inwarde mouinges of God Blessed be they also that get them vertues and prepare them by good bodily and ghostly workes to receyue dayly more and more the secrete inspirations and inward teachinges of God Also blessed be they that set them selues wholly to serue God and for his seruice set apart all lettinges of the world O thou my soule take heede to that is sayde before and shet the dores of thy sensualities that are thy fyue wittes that thou mayest heare inwardlye what our Lord Iesu speketh in thy soule Thus saith thy beloued I am thy health I am thy peace I am thy lyfe keepe thee with me and thou shalt finde peace in me Forsake the loue of transitorie thinges and seeke thinges that be euerlasting VVhat be all temporall thinges but deceauable and what may any creature helpe thee if thy Lord Iesu forsake thee Therefore all creatures and all worldlye thinges forsaken lefte 〈◊〉 that in thee is to make thee pleasaunt in his syght that after this lyfe thou mayst come to the life euerlasting in the kingdome of heauen AmeÌ„ Hovve allmightie God speaketh invvardlye to mans soule vvithout sounde of vvordes The .2 Chapter SPeke Lord for I thy seruaÌ„t am readie to heare thee I am thy seruant geue me wisedome vnderstanding to knowe thy commaundements Bowe my heart to folowe the wordes of thy holy teachings that they may distil into my soule as dewe into the grasse The children of Israel sayde to Moyses Speake thou to vs and we shall heare thee but let not our Lorde speake to vs least haply we dye for dreade Not so Lord not so I beseeche thee but rather I aske meekelye with Samuel the prophete that thou vouchsafe to speake to me thy selfe and I shall gladlye heare thee Let not Moyses nor any other of the prophets speake to me but rather thou Lorde who art the inward inspirour and geuen of light to all prophets for thou alone without them mayest fully informe and instruct me They without thee maye litle profite me They speake thy wordes but they geue not the spirite to vnderstand the wordes They speake fayre but if thou be still they kindle not the heart They shewe faire letters but thou declarest the sentence They bring forth great high misteries but thou openest therof the true vnderstanding they declare thy commaundements but thou helpest to performe them They shew the way but thou geuest comfort to walke therein They doe all outwardly but thou illuminest and infourmest the heart within They water onely outwardly but it is thou that geuest the inwarde growing They crye all in wordes but thou geuest to the hearers vnderstanding of the wordes that be hard Let not Moyses therfore speake to me but thou my Lorde Iesu who art the euerlasting truth least happely I dye and be made as a man without fruit warmed outwardly and not inflamed inwardly and so to haue the harder iudgement for that I haue hearde thy word not done it knowen it and not loued it beleeued it and not fulfilled it Speake therefore to me thy selfe for I thy seruaunt am readye to heare thee Thou hast the wordes of eternall life speake them to me to the full comfort of my soule and geue me amendement of all my life past to thy ioy honor and glory euerlastingly Amen That the vvordes of God are to be hearde vvith great meekenes and that there be but fevve that ponder them as they ought to doe The .3 Chapter MY sonne sayth our Lord heare my wordes and folow them for they be moste sweet farre passing the wisedome cunning of all philosophets and wise men of the worlde My words be spirituall and ghostly and can not be fully comprehended by mans wit neither are they to be turned or applyed to the vayne pleasure of the hearer but are to be heard in sileÌ„ce with great meeknes and reuerence and with great inward affection of the heart and also in great rest and quietnes of body and soule O blessed is he lord whom thou infourmest teachest so that thou mayest be meelie and mercifull Lorde vnto him in the euil day that is to say in the day of the most dreadful iudgement that he be not then left desolate comfortlesse in the land of daÌ„nation Then sayth our Lord againe I haue taught prophetes from the beginning and yet cealse I not to speake to euery creature but many be deafe will not heare many heare the worlde more gladly then me and more lightly folowe the appetite of the fleshe theÌ„ the pleasure of God The worlde promiseth temporall thinges of small value yet is he serued with great affectioÌ„ but God promiseth high thinges and thinges eternall and the hearts of the people be slowe dul Oh who serueth obeyeth God in all thinges with so great desire as he doth the worlde and as worldly princes be serued obeyed I trow none for why for a litle prebend great iourneyes be taken but for the life euerlasâ—ing the people wyll scarsely lift their feete once from the grounde A thing that is of small price many times is busily sought and for a penie is sometime great strife and for the promise of a litle worldlye profite men eschewe not to
Chapter My sonne saith our Sauiour Christe he that laboureth to withdrawe him from obedience withdraweth hym from grace And he that seeketh to haue priuate thinges loseth the thinges that be in common If a man can not gladlie submit him selfe to his superiour it is a token that his fleshe is not yet fullie obedient to the spirite but that it ofte rebelleth and murmureth Therefore yf thou desire to ouercome thy selfe and to make thy fleshe obeye meekelye to the will of the spirit learne first to obeye gladlye to thy superiour The outward enemye is the sooner ouercome yf the inner man that is the soule be not feebled nor wasted There is none worse nor any more greeuous enemye to the soule then thy selfe if thy fleshe be not well agreeinge to the will of the spirite It behoueth the therfore that thou haue a true despisinge and contempt of thy selfe yf thou wilt preuayle against thy fleshe and bloud But forasmuch as thou yet louest thy selfe inordinatlie therefore thou fearest to resigne thy will whollie to another mans will But what greate thinge is it to thee that art but doste and nought if thou subdue thy selfe to man for my sake when I that am almightie moste highe God maker of all thinges subdued my selfe mekelye to man for thy sake I made my selfe moste meeke and most lowe of all men that thou shoudest learne to ouercome thy pride through my meekenes Learne therefore thou ashes to be tractable learne thou earth and dust to be meeke and to bowe thy selfe vnder euerye mans foote for my sake learne to breake thine owne will to be subiect to all men in thine heart Rise in great wrath against thy selfe and suffer not pryde to reygne in thee but shewe thy selfe so litle and obedient and so noughtie in thine owne sight that as thee thinkes all men maye righteouslye go ouer thee and tread vpō the as vpon earth or claye O vaine man what haste thou to complaine O thou fowle sinner what mayest thou righteously say against them that reproue thee sith thou haste so ofte offended God and haste also so ofte deserued the paynes of hell But neuerthelesse my eye of mercie hath spared thee for thy soule is precious in my sight that thou shouldest thereby knowe the greate loue that I haue to thee and be therfore the more thankful to me againe and geue thy selfe to perfect true subiection and meekenes and to be ready in hart patiently to suffer for my sake thine owne contemptes and despisings whensoeuer they shal happen to fal vnto thee Amen Of the secrete and hid iudgementes of God to be considered that vve be not proude of our good deedes The .15 Chapter LOrd thou soundest thy iudgementes terribly vpon me and fillest my body bones with great feare and dreade my soule also trembleth very sore for I am greatly astonied for that I see that heauens be not clene in thy sight for sith thou foundest default in angels and sparedst thē not what shall become of me that am but vile and stinking carreyne Stars fel from heauen and I dust and ashes what should I presume Also some people that seemed to haue great workes of vertue haue fallen full lowe And suche as were fed with meate of aungels I haue seene after delyte in swynes meate that is to saye in fleshlye pleasures VVherefore it may be well sayde and verifyed that there is no holynes nor goodnes in vs if thou with drawe thy hand of mercy from vs nor that no wisedome maye auayle vs if thou Lorde gouerne it not nor any strength helpe if thou ceasse to preserue vs no sure chastitie can be if thou Lorde defende it not nor any sure keeping may profite vs if thy holy watchfulnes be not present for if we be forsaken of thee anone we be drowned and perishe but if thou a litle visite vs with thy grace we anone liue and be lifte vp agayne VVe be vnstable vnlesse thou confirme vs we be colde and dul but if by thee we be stirred to feruoure of spirite O howe meekely and abiectly ought I therfore to iudge of my selfe how much ought I in my heart to despise my selfe though I be holden neuer so good and holy in sight of the world and howe profoundly ought I to submit me to thy deepe and profound iudgementes sith I finde in my selfe nothinge els but naught and naught O substaunce that may not be pondered O Sea that may not be sailed in thee and by thee I finde that my substaunce is nothing and ouer all naught where is nowe the shadowe of this worldlye glorie and where is the trust that I had in it Truelie it is vanished awaye through the deepenes of thy secrete and hidde Iudgementes vpon me VVhat is fleshe in thy sight how may clay glorifye him selfe against his maker how may he be deceaued with vain prayses whose heart in truth is subiect to god All the worlde may not lift him vp into pride whō truth that God is hath perfectly made subiect vnto him nor he may not be deceaued with any flattering that putteth his whole trust in God For he seeth well that they that speake be vaine and nought and that they shall shortly faile with the sounde of wordes but the truth of God alway abideth Hovv a man shall order him selfe in his desires The .16 Chapter My sonne sayth our Sauiour Christ thus shalt thou say in euerye thing that thou desirest Lorde if it be thy will be it done as I aske and if it be to thy praysing be it fulfilled in thy name And if thou see it good and profitable to me geue me grace to vse it to thy honoure But if thou knowe it hurtfull to me and not profitable to the health of my soule then take from me suche desire Euery desire cōmeth not of the holy ghoste though it seeme rigteous good for it is sometime full harde to iudge whether a good spirit or an euil moueth thee to this thing or to that or whether thou be moued of thyne owne spirite Many be deceued in the ende which first seemed to haue beene moued of the holy ghoste Therfore with dreade of God and with meekenes of heart it is to desire and aske whatsoeuer commeth to our minde to be desired and asked and with a whole forsakinge of our selfe to committe all thinges to God and to saye thus Lorde thou knowest what thing is to me moste profitable doe this or that after thy will geue me what thou wilt asmuch as thou wilt and when thou wilt Doe with me as thou knowest best to be done and as it shall please thee and as shall be moste to thy honoure Put me where thou wilt and freelye doe with me in all thinges after thy will Thy creature I am and in thine handes leade me and turne me where thou wilte loe I am thy seruaunt ready to all thinges that thou commaundest for I desire not to lyue to
Ierusalem that is mans soule be searched with lanternes and lights of Goddes high knowledge and rightfull iudgmentes and then also shall be made open the deedes and thoughtes of euery man all excuses and vaine argumentes shall ceasse and vtterlie be set apart I am he also that sodenlie at a point illumine and lifte vp a meeke soule that it shalbe made able to take and to receiue in short time more perfectlie the true reason of the wisdome of God then an other that studieth ten yeres in scholes and lacketh meekenes I teache without sounde of wordes without diuersitie of opinions without desire of honour and without strife and argumentes And I am he that teach all the people to despise earthlye thinges to lothe thinges that be present to seeke and to sauour eternall thinges to flee honoures to beare pacientlie all euill wordes and speakinges to put their trust whollie in me nothinge to couet without me and aboue all thinges brenninglie to loue me And some folkes thorowe an inwarde loue that they haue had to me haue learned many great thinges and haue spoken high misteries of my God head They profit more in forsaking all thinges then in studyinge for highe subtill learning But to some meÌ„ I speake common thinges to some speciall things to some I appeare sweetlie in signes and figures and to some I geue great vnderstandinge of Scripture and open to theÌ„ high secret misteries There is in bookes one voice and one letter that is reade but it enfourmeth not all persons alike for I am within secretlie hidden in the letter the teacher of trueth the searcher of mans hart the knower of thoughtes the promoter of good workes and the rewarder of al men after as my wisdome and goodnes iudgeth them to haue deserued and none otherwise That vve shoulde not regarde muche outvvarde thinges nor poâ—der but litle the iudgement of man The 49. Chapter My sonne it is profitable to thee to be ignorauÌ„t in many things and to thinke thy selfe as deade to the worlde and to whom all the worlde is crucified And thou muste also with a deafe eare let many thinges passe as thou neither heard them nor sawe them and to thinke on such things as shall cause in thee an inwarde peace in soule It is also more profitable to thee that thou turne the eye of thy soule from thinges that displease thee and to let euery man holde his opinion therein as him seemeth â—est rather than to striue againe with frowarde wordes And truelie if thou were well stabled in God and beheldest well his iudgementes thou shouldest lightlie be content to be iudged of other and to be ouercome of other as our Lorde Iesus was for theâ— in time of his passion O Lorde sith it is true that thou sayest what shall become of vs that heede so muche worldlie thinges and beweepe so greatlie a litle temporall losse and we labour and tunne for worldlie profite with all our might but our spirituall profite and the health of our owne soules we litle regarde Suche thinges as litle or nothinge profiteth vs is much set by but that that is most necessarie to vs is nighe forgorten For why all men runne gladlye into outwarde thinges And truelie but they shortlye turne backe agayne they shall gladlie rest still in them whiche in the ende shall be to them great perill and daunger That men be not alvvaye to be beleeued for that they so lightlye offende in vvordes The .50 Chapter LOrde sende me helpe in my troubles for mans helpe is litle worth Howe ofte haue I not founde frendship where I thought I should haue found it And how ofte haue I founde it where I least presumed to haue founde it wherfore it is a vayne thinge to trust in man for the true and soothfast trust and health of righteous men is onelie in thee Blessed be thou Lorde therefore in all thinges that happen vnto vs for we be weake and vnstable soone deceiued and soone changed from one thinge to an other VVho may so warelie and so alsuredlie keepe him selfe in euery thinge but shall sometime fall into some deceipt or into some perplexitie truelie verie sewe but he that trusteth in thee and that seeketh thee with a cleane hart sâ—â—deth not so lightlie from thee And if it happen him to fall into any trouble or perplexitie whatsoeuer it be how greeuous soeuer it be he shall anone eyther be deliuered by thee or be comforted by thee for thou neuer forsakest him that trusteth in thee It is right harde to finde so true and so faithfull a frende that wil perseuer with his freende in all his troubles but thou Lord art most faithfull in all thinges and like to thee none can be founde O howe well sauoured that holy soule in ghostly thinges that sayde thus My minde is stablished in God and is fully grounded in Christ Truely if it were so with me the dread of man should not so lightly enter into me nor other mens wordes shoulde not so soone moue me VVho may forsee all thinges or who may preuent all euils that are to come and if thinges foreseene do yet ofte times great hurt VVhat shall then those thinges doe that be not foreseene But why haue not I wretche better seene to my selfe and why haue I so lightlye beleeued other mens sayinges truelye for that we be but men and that but frayle men though we be esteemed thought of many to be as Angels in our conuersation VVhom may I beleeue but onelye thee Thou art the trueth that deceyuest no man nor mayest not be deceyued And on the other side euery man is a lyer weake and vnstable and sâ—ding most especially in wordes so that scarselie it may be beleeued that seemeth openlie to be true Howe prudentlie therefore haste thou warned vs to beware of the lightnes of man and that our familier seruantes maye be our enimies so that it is not to be beleued though one will say Lo here is thy frend or there is thy frend for I am taught with mine owne hurt but would to God it might be as a warninge to me and not to my more follye Some saye to me Beware beware kepe riose to thy selfe that I shall the we thee And when I kepe it close and beleeue it to be secret he can not be secret in that him selfe desired but anone he betrayeth both him selfe me and goeth his waye From suche tales and from such vnstable men Lorde defende me that I fall not into their handes nor that I neuer commit any suche thinges A true worde and a stable Lorde geue into my mouth and a deceitfull toung driue farre awaye from me for that I woulde not haue done to my selfe I ought to be ware that I doe it not to other O howe good and how peacefull is it to kepe silence of other mens wordes and deedes and not to geue full credence till the trueth be tryed and not to report lightlye to
like to mens fables for they be in them selues soothfast true But what haue I done Lorde that thou wilt vouchsafe to geue me any heauenly consolation I knowe not that I haue done anye thing well as I should haue done but that I haue bene prone and readie to sinne and slowe to amendment This is true and I can not deny it for if I would deny it thou shouldest stand against me and no man might defend me VVhat haue I then deserued but hell and euerlastinge fire I confesse for truth that I am woorthy in this worlde of shame and despite and that it becommeth not me to be conuersant with deuout people And though it be greeuous to me to say thus yet sith the truth is so I wil confesse the truth as it is and openlye will reproue my selfe of my defaultes that I may the rather obteine of thee mercy forgeuenes But what maye I then say Lorde that thus am giltie and full of cōfusion truely I haue no mouth nor tonge to speake but onely this word I haue sinned Lorde I haue sinned haue mercy on me forgeue me and forget my trespasse suffer me a litle that I maye weepe waile my sinnes or that I passe hence to the lande of darknes couered with the shadowe of death And what doest thou Lord aske most of such a wretched sinner but that he be contrite and meeken him selfe for his sinne for in true contrition meekenes of heart is found the very hope of forgeuenes of sinne and the troubled conscience is therby cleered and the grace before lost is recouered agayne Man also is thereby defended fro the wrath to come almightie God and the penitente soule mete louinglie together in holie kissinges of heauenlye loue A meeke contrition of heart is to thee Lorde a right acceptable Sacrifice more sweetlie sauouringe in thy sight then burnynge incence It is also the precious oyntment that thou wouldest should be shed vpon thy blessed feete for a meeke and contrite heart thou neuer despisest This contrition is the place of refuge from the dreade and wrath of the enemie and therby is washed clensed whatsoeuer is before misdone or that is defiled through sinne in any maner That grace vvill not be mixt vvith loue of vvorldlye thinges The .58 Chapter My sonne grace is a precious thing and will not be mixte with anye priuate loue nor with worldlye comfortes It behoueth thee therefore to caste awaye all lettinges of grace if thou wilt haue the gratious gift thereof Those therefore a secrete place and loue to be alone and keepe thee from hearinge of vayne tales and fables and offer to God deuout prayers and praye hartily that thou mayest haue a contrite hart and a pure conscience Thinke al the world as naught and preferre my seruice before all other thinges for thou mayest not haue minde on me and therwithall delite thee in transitorie pleasures It behoueth thee therefore to withdrawe thee from thy deerest freendes and from all thine acquaintaunce and to sequester thy minde whollie fro the inordinate desire of all worldlye comfort as muche as thou mayest Thus prayed Saint Peter that all Christien people might holde them selues as strangers and as pilgrimes vpō earth for then they shoulde not set but litle price by the comfort thereof O howe suce a trust shall it be to a man at his departinge out of this world to feele inwardlie in his soule that no worldlie loue nor yet the affection of no passinge or trāsitorie thinge hath any rule in him But a weake feeble person newlie turned to God may not so lightlie haue his hart seuered from earthlie likinge nor the beastlie man knoweth not the freedome of a man that is inwardly turned to god And therefore if a man will perfectlie be spirituall and ghostlie he must aswell renounce strangers as kinsfolke and speciallie before all other that he be moste ware of him selfe for if he ouercome him selfe perfectlie he shall the sooner ouercome all other enimies The moste noble and most perfecte victorie is a man to haue the victorie of him selfe He therefore that holdeth him selfe so muche subiect that the sensualitie obeyeth to reason and reason in all thinges obeyeth to me he is the true ouercommer of hym selfe and the Lorde of the worlde But if thou couet to come to that point thou must beginne manfullie and set thy axe to the roote of the tree and fullie to cut awaye and to destroye in thee all the inordinate inclination that thou haste to thy selfe or to any priuate or materiall thinge for of that vice that a man loueth him selfe inordinatlie well nigh dependeth all that ought groundlie to be destroyed in man And if that be truely ouercome anone shall folowe great tranquilitie and peace of conscience But forasmuch as there be but fewe that labour to die to them selues nor to ouercome them selues perfectlie therefore they lye still in their fleshlie feelinges and worldlie comfortes and may in no wise rise vp in spirite aboue them selues for it behoueth him that will be free in heart haue cōtēplatiō of me to mortifie all his euill inclinations that he hath to him selfe to the world not to be bounde to any creature by any inordinate or priuate loue Of the diuersities and diuers mouinges betvvene nature and grace The 59. Chapter My sonne take good heede of the motions of nature and grace for they be verie subtil and much contrary the one to the other and hardlie may they be knowen asonder but it be by a ghostly man that through spirituall grace is inwardlye lightned in soule Euerye man desireth some goodnes and pretendeth somewhat of goodnes in all his wordes and deedes and therfore vnder pretence of goodnes many be deceaued Nature is wylie and full of deceit and draweth many to her whom she often times snareth and deceyueth euer beholdeth her owne wealth as the ende of her worke But grace walketh simplye without dereyte she declineth from all euill she pretendeth no gyle but all thinges she doth purelye for God in whom finallye she resteth Nature will not gladlye dye nor gladlye be oppressed or ouercome neither will she gladlye be vnder other ne be kept in subiection but grace studieth howe she may be mortified to the world and to the flesh She resisteth sensualitie she seeketh to be subiecte she desireth to be ouercome she will not vse her owne libertie she loueth to be holden vnder holy discipline and coueteth not to haue lordship ouer anye one creature but to lyue and to stande alway vnder the dreade of God and for his loue is alwaye readie to bowe her selfe meekely to euery creature Nature laboureth for her owne profite and aduantage muche beholdeth what winning commeth to her by other But grace beholdeth not what is profitable to her selfe but what is profytable to manye Nature receaueth gladlye honour and reuerence but grace referreth all honour and reuerence to God Nature dreadeth
spirite and lyfe VVith hovve great reuerence Christe is to be receaued The firste Chapter O My Lorde Iesu Christe eternall truth these wordes aforesayde be thy wordes albeit they were not sayde in one selfe time nor written in one selfe place And for that they be thy wordes I will thankefully and faithfullie accept them They be thy wordes and thou haste spoken them and they be now myne also for thou haste sayde them for my health I will gladlye receyue them of thy mouth to the end they maye be the better sowen and planted in mine heart Thy wordes of so great pietie full of sweetnes and loue greatly excite me But Lorde my sinnes feare me greatlie and my coÌ„science not pure to receaue so great a misterie draweth me sore abacke The sweetnes of thy wordes prouoketh me but the multitude of mine offeÌ„ces charge me verie sore Thou commaundest that I shall come vnto thee faythfullie if I will haue part with thee receaue the nourishinge of immortalitie and couete to obteyne the glorie and life eternall Thou sayest Lorde come ye to me that laboure and be charged and I shall refreshe you O howe sweete and howe amyable a worde is it in the eare of a sinner that thou Lorde God wilt bidde me that am so poore and needie to the Communion of thy moste holie bodie But what am I Lorde that I dare presume to come to thee Loe heaueÌ„ and earth may not comprehende thee and thou sayest come ye al to me VVhat meaneth this moste meeke worthynes and this louelie and frendly biddinge howe shall I dare come vnto thee which knowe not that I haue done any thinge wel Howe shall I bringe thee into mine house which so ofte haue offeÌ„ded before thy face Angels and Archangels honor thee righteous men dreade thee And thou sayest yet Come ye all vnto me but that thou Lorde haddest sayde it who woulde beleue it to be true And but thou haste commaunded it who durst attempt to go vnto it Noe that iust man laboured an hundred yere to make the shippe to the end he might be saued with a fewe of his people Howe maye I prepare me then in an houre to receaue thee with due reuerence that art maker and Creatour of all the worlde Moyses thy seruant and great familier and speciall freende made the arke of timber not corruptible whiche he couered with right pure golde and put in it the tables of the lawe And I a corrupt creature how shall I so lightlie date receaue thee that art maker of the lawe geuer of grace and lyfe vnto all creatures The wise Salomon kinge of Israel edified a meruelous temple to the praysinge of thy name in the space of seuen yeres and by eight dayes halowed the feast of the dedication of the same he offred a thousande peacible hostes and put the arke of God in the place made readie for it with great melodie of clarions and trumpetres Howe dare I then that am moste poore amonge other creatures receaue thee into mine house who scarcelie haue well spent one houre of time or one halfe hower of my life O my good Lorde howe muche studied they to please thee and howe litle is it that I doe Howe litle time take I when I dispose me to be houseled seldome am I gathered together in thee and more seldome and I purged fro hauinge my mind ouermuch on worldlie thinges And certainly no vnprofitable thoughts ought to come into the holie presence of thy Godhead nor no creatures ought there to haue place for I shall not receaue an Angel but the Lorde of Angels into my heart Neuerthelesse there is great difference betwene the arke of God with his reliques and thy most pure precious bodie with his vertues which are mo then can be spoken and betwene the Sacrifice of the olde lawe that was but a figure of the newe lawe the true hoste of thy precious bodie whiche is the accomplishement of all the olde sacrifice VVhy then am I not more inflamed to come to thee why do I not prepare my selfe with greater diligeÌ„ce to receaue this holie and blessed SacrameÌ„t sith the holy auncient fathers the patriarches prophetes Kinges and Princes with all the people haue shewed so great affectioÌ„ towardes thy seruice in time passed The moste deuout blessed Kinge the Kynge Dauid went before the arke of God and honoured it with all his strength alwaye remembringe the great benefites before geueÌ„ vnto the fathers he made Organes of diuers maners also Psalmes which he ordeyned to be songe and he him selfe sang them with great gladnes and ofte times with his harpe he beinge fulfilled with the grace of the holie ghost taught the people of Israel to laude and prayse God with all their heart and dayly with their mouth to blesse him preache his goodnes And yf there were shewed then so great deuotion and remembraunce of laude and praysinge to God before the arke of the olde testament howe muche reuerence and deuotion ought we then nowe to haue in the presence of this holy Sacrament and in the receauinge of the moste excellent bodye of our Lorde Iesu Christe Many runue to diuers places to visite reliques of Saintes and meruayle greatlye when they heare of their blessed deedes they see great buyldinges of temples and beholde howe their bones and holie reliques be couered with silke and lapped in golde and loe thou my Lorde God thou arte present here with me vpon the Aultar the most holie Saint of Saintes maker of all thinges and Lorde of Angels Ofte times there is great curiositie and vanitie in the sight of suche thinges and litle fruite and amendemeÌ„t is had thereby and that speciallie where there is so light recourse and waueringe without anye contrition goinge before But thou my Lorde God my Lorde Iesus Christ god and man art here wholle present in the Sacrament of the Aultare where the fruit of euerlastinge health is had plenteoustie as ofte as thou art worthilie and deuoutlie receaued But if that shall be done fruitfullie there maye be no lightnes curiositie nor sensualitie but stedfast fayth deuoute hope and pure charitie O God inuisible maker of all the worlde howe maruaylousâ—ye doest thou with vs howe sweetelie and howe graciouslie disposest thou all thinges to thy chosen people to whom thou offerest thy selfe to be taken in this glorious Sacrameut Certainlie it surmounteth all vnderstandinge and it draweth the hartes and kindleth the affection of all deuout men The true faythfull people that dispose all their life to amendement receaue ofte times through this glorious Sacrament great grace and deuotion and great loue of vertue O meruaylous and secretlie hid is the grace of this Sacrament the which faythfull people of Christ doe onelie knowe for infidels and they that liue in sinne maye haue thereof no maner of experience In this Sacrament spirituall grace is geuen and the vertue that was lost in their soule is repayred and the
THE FOLOVVING OF CHRIST TRANSLATED OVT of Latin into Englishe newlie corrected and amended VVherevnto also is added the golden Epistle of Sainct Bernarde And nowe lastelie the rules of a Christian lyfe made by Iohn Picus the elder earle of miraÌ„dula Anno. 1585. Cum Priuilegio The introduction HEreafter foloweth a booke called in Latin Imitatio Christi that is in Englishe the folowing of Christe wherein be coÌ„teyned foure litle bookes VVhich booke as some men affirme was firste made and compyled in Latin by the famous Clerke master Iohn Gerson Chauncellour of Paris And the sayed foure bookes be nowe of late newly translated into English in such maner as hereafter appeareth And though three of the first bookes of the sayd foure bookes haue bene before this time right well and deuoutlie traÌ„slated into Englishe by a famous Clerke called master VVilliam Atkinson which was a doctour of diuinitie Yet for as muche as the sayde translatour for some cause him mouinge in diuers places left out muche parte of some of the Chapters and sometime varied from the letter as in the thirde chapter and in the. 18 and. 19. chapters of the first booke and also in diuers other chapiters of the sayde three bookes will appeare to them that will examine the Latin and the sayd first translation together Therefore the sayed 3. bookes be eftsones traÌ„slated into English in such maner as hereafter foloweth to the intent that they that list maye at their pleasure be occupied with the one or the other after as their deuotion shall stirre them when they haue seene theÌ„ both And after the sayde three bookes foloweth the fourth booke which was first translated out of Frenche into Englishe by the right noble and excellent Princes Margaret late Countesse of Richmondo and Darbye mother vnto the noble Prince of blessed memorie Kynge Henry the. 7. father vnto our late Ioueraine Lord Kinge Henry the. 8. And for as muche as it was translated by the sayed noble Princes out of Frenche it coulde not folowe the Latin so nigh nor so directlie as if it had bene translated out of Latin And therefore it is nowe translated out of Latin and yet neuerthelesse it keepeth the substaunce and the effect of the first translation out of Frenche though sometime it varie in wordes as to the Reader will appeare And in the latter ende after the fourth booke is a short morall doctrine which is called The spirituall glasse of the soule And it is right good and profitable to euery person ofte tymes to looke vpon it A preface to the booke folovvinge AMonge manye Treatises which haue bene put out both in Latin and Englishe in this perillous worlde to seduce the simple people to bring them from the vnitie of the Catholike Churche into peruers and abhominable errours there hath bene also in tyme past before made by diuers learned and vertuous men many good Treatises which yf men woulde be so diligent to looke vpon as they are curious to looke on the other they shoulde not so soone fall from the true knowledge of Christes doctrine and the right sense of holie Scripture whiche euer hath bene taught by continuall succession in his holie Churche of the holie ghost the spirite of truth who shall euer remayne with it And amonge many of these good Treatises there is one called the Imitation or folowinge of Christe whiche in my iudgement is excellent and the more it is seriouslie and aduisedlie reade and looked vpon the more it shall like euery Christian Reader who will set his minde earnestlie to folow Christ his steppes Let them proue by reading euery day a chapter wheÌ„ they haue best leasure and I doubt not but they shall finde my sayinges true I haue reade it ouer very many times and the more I reade the more I like it and finde profite to my soule health It teacheth the true mortification of the fleshe to the spirite accordinge to the right sense of holie Scripture and the doctrine of 5. Paul VVhich I consideringe desired the Queenes highnes printer to take the paynes eâ—â—sones to imprint it seeinge the other is worne awaye whiche was verie faultie in many places And in this he hath done his diligence in correction thereof as you shall well perceyue in conferring them together Thus fare you well in Christ and praye for them that haue taken paynes in this behalfe Hereafter folovveth the chapters of this present booke OF the Imitation or folowinge of Christe and of the despisinge of all vanities of the world Cap. 1. Fol. 1. Against vayne seculor cunning and of a meeke knowinge of our selfe Cap. 2. fol. 2. Of the teachinge of truth cap. 3. fol. 3. That light credence is not to be geuen to wordes cap. 4. fol. 5. Of the reading of holy Scripture cap. 5. fol. 6. Of inordinate affections cap. 6 fo 6. That vayne hope and elation of minde are to be fled and auoyded cap. 7. fo 7. That much familiaritie is to be fled cap. 8. fo 7. Of meeke subiection and obedience and that we shall gladlye folowe the counsayle of other cap. 9. fo 8. That we shoulde auoyde superfluite of wordes and the companye of worldlye lyuinge people cap. 10. fo 9. The meanes to get peace and of desire to profite in vertues cap. 11. fo 9. Of the profite of aduersitie cap. 12. fo 11. Of temptations to be resisted cap. 13. fo 11. That we shall not iudge lightlye other mens deedes nor cleaue muche to our owne will cap. 14. fo 14. Of workes done in charitie cap. 15. fo 14. Of the sufferinge of other mens defaultes cap. 16. fo 15. VVhat shoulde be the life of a true religious person cap. 17. fo 16. Of the examples of holy fathers cap. 18. fo 17. Of the exercises of good religious persons cap. 19. fo 18. Of he loue of onelines sileÌ„ce cap. 20. fo 20. Of compunction of the hart cap. 21. fo 22. Of the consideringe of the miserie of mankinde and wherein the felicitie of man standeth cap. 22. fol. 24. Of the remeÌ„braunce of death cap. 23. fo 26. Of the iudgement and of the payne that is ordeyned for sinne cap. 24. fol. 28. Of the feruent amending of all our lyfe and that we shall speciallye take heede of our owne soule health before all other cap. 25. fo 31. The Chapters of the seconde booke OF inward conuersation cap. 1. fo 34. Of a meeke knowinge of our owne defaultes cap. 2. fo 37. Howe good it is for a man to be peacefull cap. 3. fo 38. Of a pure minde and a simple intent cap. 4. fo 39. Of the knowing of our selues cap. 5. fo 39. Of the gladnes of a cleane conscience cap. 6. fo 40. Of the loue of Iesu aboue all thinges cap. 7. fo 42. Of the familier freendship of Iesu cap. 8. fo 42. Of the wanting of all solace and comforte cap. 9. fo 44. Of yelding of thankes to God for his manyfolde graces cap. 10. fo 47. Of the
through weakenes of it selfe it is not able to fulfill all that it approueth nor hath not sith the firste sinne of Adam the full light of truth nor the sweetnes of affections to God as it had firste Of this it commeth most mercifull Lorde that in my inwarde man that is in the reason of my soule I delite me in thy lawes and in thy teachinges knowinge that they are good and righteous and holie and that all sinne is euill and to be fled and eschewed and yet in my outwarde man that is to saye in my fleshelie felinge I serue the lawe of sinne when I obeye rather to sensualitie then to reason And of this it foloweth also that I will good but to perfourme it without thy grace I maye not for weakenes of my selfe And sometime I purpose to doe many good deedes but for that grace wanteth that shoulde helpe me I goe backeward and fayle in my doinge I knowe the waye to perfection and howe I shoulde do I see it euidentlye but for that I am so oppressed with the heauye burden of this corrupt bodye of synne I lye still and ryse not to perfection O Lorde howe necessarye therefore is thy grace to me to beginne well to continue well and to ende well for without thee I maye nothinge doe that good is O heauenlye grace without whom our merites are nought woorth nor the giftes of nature nothinge to be pondred neither craftes or riches any thinge to be regarded nor beautie strength wit nor eloquence nothinge maye auayle come thou shortlye and helpe me The gyftes of nature be common to good men and bad but grace and loue are the giftes of electe and chosen people whereby they be marked and made able and worthy to haue the kingedome of heauen This grace is of suche worthynes that â—eyther the gyfte of prophecie nor the workinge of miracles nor yet the gyfte of cunninge and knowledge maye nothinge auayle wihout it ne yet fayth hope or other vertues be not acceptable to thee without grace and charitie O blessed grace that maketh the poore in spirite to be ryche in vertue and hym that is ryche in worldlye goodes maketh meeke and lowe in heart come and descende into my soule and fulfill me with thy ghostlie comfortes that it fayle not nor faynt for werines drynes of it selfe I beseeche thee Lord that I may finde grace in thy sight for thy grace shal suffice to me though I doe wante that nature desireth For although I be tempted and vexed with troubles on euery side yet shall I not neede to drede whiles thy grace is with me for she is my strength she is my comfort and she is my counsayle and helpe she is stronger then all mine enemies and wiser then all the wisest of this worlde She is the maystres of truth the teacher in discpline the light of the hart the comfort of trouble the driuer awaye of heauines the auoyder of dreade the nourisher of deuotion and the bringer of sweete teares and deuoute weepinges VVhat am I theÌ„ without grace but a drie stocke to caste awaye Graunt me therefore that thy grace maye preuent me and folowe me and that It may make me euer busie and diligent in good workes vnto my death So may it be Amen That vve ought to forsake our selfe and to folovv Christe by bearinge of hys Crosse The 61. Chapter My sonne as much as thou canst go out fro thy selfe and frothine owne will so much as thou mayest enter into me and as to desire nothing outwardlie bringeth peace inwardlie into mans soule so a man by an inwarde forsakinge of him selfe ioyneth him to God I will therefore that thou learne to haue a perfect forsaking and a full resigning of thy selfe into my hands without withsaying and complayninge and that thou folowe me for I am the waye I am the truth and I am the life VVithout a waye no man maye go and without truth no man maye knowe and without life no man maye lyue I am the waye which thou oughtest to goe the truth which thou oughtest to beleue the life which thou shalt hope to haue I am the waye that can not be defyled the truth which can not be deceyued and the life that neuer shall haue ende I am the waye moste straite the truth most perfect and the life most soothfast A blessed life and a life vnmade that made all things If thou dwell and abide in my waye thou shalt knowe the truth and truth shal deliuer thee and thou shalt come to euerlastinge life If thou wilte come to that lyfe kepe my coÌ„maundementes If thou wilt knowe the truth beleeue my teachinges If thou wilt be perfect sell all that thou haste If thou wilt be my Disciple forsake thy selfe If thou wilt haue the blessed lyfe despise this present life If thou wilt be exalted in heauen meeke thee here in earth And if thou wilt reigne with me beare the Crosse with me for truely only the seruauntes of the Crosse shall finde the life of blessednes and of euerlastinge light O Lorde Iesu forasmuche as thy waye is narowe and straite and is also muche despised in the worlde geue me grace to beare gladlye the despisinges of the worlde There is no seruaunt greater then his Lorde nor any Disciple aboue his master Let thy seruaunt therefore be exercised in thy wayes for therein is the health and the very perfection of lyfe whatsoeuer I reade or heare beside that way it refresheth me not nor delighteth me not fullye My sonne forasmnche as thou knowest these thinges hast reade them all thou shalt be blessed if thou fulfil them He that hath my commaundementes and keepeth them he it is that loueth me and I shall loue him I shall shewe my selfe vnto him and shall make him sitte with me in the kingdome of my father Lorde as thou hast sayde and promised so be it done to me I haue taken the Crosse of penaunce at thy hand and I shall beare it vnto my death as thou haste put it to me to doe For the lyfe of euery good man is the Crosse and it is also the way and leader to Paradise and nowe it is begonne it is not lawfull for me to go backe fro it ne it is not behouefull for me to leaue it Haue done therefore my welbeloued brethren go we forth together Iesu shall be with vs for Iesu we haue taken this Crosse for Iesu let vs perseuer and he shal be our helpe that is our guyde and leader â—â— our kinge goeth before vs that shall fyght for vs folowe we hym stronglye dreade we no perils but be we readye to dye stronglye with hym in battayle that we put no blot into our glorye nor minishe not our rewarde by flyinge cowardlye awaye from the Crosse That a man shall not be ouermuche cast into heauynes though he happen to fall into some defaulâ—es The .62 Chapter My sonne patience and mekenes in aduersitie please me more then
beautie that was deformed through sinne returneth agayne and the grace of this Sacrament sometime is so much that of the fulnes of deuotion that commeth thereby not onelie the minde but also the feeâ—le bodye recouer their former strength But verilye it is greatlie to be sorowed that we be so slowe and negligent and that we be stirred with no more affection to receyue Christ then we be for in him standeth all merite and hope of them that shall be saued He is our health and our redemption he is the comfortour of all that liue in this worlde and the eternall rest of all Saintes in heauen And it is also greatly to be sorowed that so many take so litle heede of this high misterie which gladdeth the heauen and preserueth all the world Alas the blindnes and hardnes of mans hart that taketh no greater heede to so noble a gifte but by the dayly vsing thereof is negligent and taketh litle heede thereto If this blessed Sacrament were ministred onelie in one place coÌ„secrate but by one priest in the world with how great desire thinkest thou the people would runne to that place and to that Priest that they myght see there these heauenlie misteries Nowe there be manye priestes and Christe is offred in many places that the grace and loue of God to man maye appeare so muche the more as the holie communion is spreade the more abrode throughout the worlde thankinges be to thee therefore my Lord Iesu that thou vouchsafe to refresh vs poore outlawes with thy precious blood and to stir vs with the wordes of thine owne mouth to receiue this holie misterie sayinge come ye all to me that labour and be charged and I shall refresh you That the great goodnes and charitie of God is geuen to man in this blessed Sacrament The second Chapter O My Lorde Iesu trustinge in thy great goodnes mercye I come to the as a sicke man to him that shall heale him and as he that is hungrye thirstie to the fountayne of life that is needie to the Kinge of heauen as a seruaunt to his Lord a creature to his creator and as a desolate persoÌ„ to his meeke and blessed comfortour But howe is it that thou commest to me who am I that thou wilt geue thy selfe vnto me howe dare I a sinner appeare before thee and howe is it that thou wilt vouchsafe to come to so simple a creature Thou knowest thy seruant and seest well that he hath no goodnes of him seâ—â—e whereby thou shouldest geue this grace vnto him I confesse therefore mine owne vnworthines and I knowledge thy goodnes I prayse thy pietie and yeelde thee thankings for thy great charitie Verily thou doest all this for thine owne goodnes not for my merites that thy goodnes may therby the more appeare thy charitie the more largelie be shewed and thy meekenes the more highlie be commeÌ„ded Therefore because this pleaseth thee and thou hast coÌ„maunded that it shoulde thus be done thy goodnes also therein pleaseth me and woulde to God that mine iniquities resisted me not O my Lorde Iesu howe great reuerence and thankinges with perpetuall praysinges of thy name ought to be geuen thee for the receyuinge of thy holie bodie whose dignitie no man is able to expresse But what shall I thinke in this communion and in goeinge to my Lorde God whom I can not worship as I ought to doe and yet I desire to receyue him deuoutly But what may I think better or more healthfull to me then whollie to meeke my selfe before thee exaltinge thy infinite goodnes farre aboue me I laude thee my Lord God and shall exalt thee euerlastinglie I despise my selfe and submit me to thee and sorowe greatlie the deepenes of mine iniquitie Thou arte the Saint of all Saints and I am the filth of all sinners and yet thou enclinest thy selfe to me that am not worthye to looke towarde thee Thou commest to me thou wilt be with me thou biddest me to thy feast thou wilt geue me this heauenly meate and this Angelles foode to eate which is playnlye none other but thy selfe that art the liuely bread which desceÌ„dest from heauen and geuest lyfe to the worlde Beholde Lorde from whence all this loue proceedeth and howe great goodnes shineth vpon vs and howe great thankes prayses are due to thee therfore O howe helthful and howe profitable a counsayle was it wheÌ„ thou ordeinedst this glorious Sacrament and how sweete and ioyous a feast was it when thou gauest thy selfe as meat to be eaten O Lorde howe meruailous is thy worke howe mightie is thy vertue and howe farre vnspeakable is thy trueth By thy worde all thinges were made and all thinges were done as thou hast commaunded It is a meruaylous thinge worthy to be beleeued and farre aboue the vnderstandinge of man that thou Lorde that art God and very man art wholly conteyned vnder a litle likenes of bread and wine and art eaten without consuminge of him that taketh thee and that thou that art Lorde of all thinges and that needest nothing in this world wouldest by this glorious Sacrament dwell in vs kepe thou mine heart my body immaculate that in a glad and a pure conscience I may ofte times celebrate thy misteries and receiue them to my euerlastinge health which thou haste ordeined most speciallye to thy honour perpetuall memory O my soule be thou mery and glad for so noble a gift and so singuler a coÌ„fort left to thee in this vale of misery for as ofte as thou remembrest this mistery takest the body of Christe so ofte thou workest the worke of thy redemption and art made partaker of all the merites of Christ Truely the charitie of Christ is neuer minished the greatnes of his mercy is neuer consumed and therefore thou oughtest alwaye with a newe renewing of minde to dispose thee to it and with a well aduised and a deepe consideration to thinke on this great mysterie of health It shoulde seeme to thee as newe and as pleasaunt a ioy and comfort when thou singest masse or hearest it as if Christe the same daye first entred into the wombe of the virgin and were made man or if he the same daye suffered and dyed vppon the Crosse for the health of mankinde That it is very profitable ofte to be houseled The .3 Chapter LOrde I come to the to theÌ„de that it maye be well with me through thy gifte and that I maye ioye at the holy feast that thou of thy great goodnes haste made redy for me In thee is all that I may or shoulde desire for thou art my health my redemption my hope my strength my honour and glorie Make me thy seruant this daye mery and glad in thee for I haue lifte my soule vnto thee nowe I desire deuoutlie and reuerentlie to receiue thee into mine house that I may deserue with zeale to be blessed of thee and to be accompanied amonge the children
other all that we heare or see nor to open our hart fullye but to very fewe and to seeke thee alway that art the beholder of mans hart not so be moued with euery flake of wordes but to desire in harte that all thinges in vs inwardly and outwardlye may be fulfilled after thy will howe sure a thinge is it also for the keepinge of heauenlye grace to flee the conuersation of worldly people all that we may and not to desire thinges that seeme outwardly to be pleasaunt and liking but with all the studye of our hart to seeke such thinges as bring in feruour of spirit and amendement of life It hath bene truelie a great hurte to many persons a vertue knowen ouer timelie praysed and contrariwise it hath beene right profitable to some a grace kept in silence and not lightlie reported to other in this frayle life that is full of temptation and priule enuie That vve shall put all our confidence in God vvhen euill vvordes be spoken to vs. The .51 Chapter My sonne sayth our Lord stande stronglie and truste faythfully in me VVhat be wordes but winde they flye in the ayre out they hurte neuer a stone on the grounde And if thou knowe thy selfe not giltie thinke that thou wilt suffer gladlie suche wordes for God It is but a litle thinge for thee to suffer sometime a hastie worde sith thou art not yet able to suffer harde strokes But why is it that so litle a thinge goeth so nigh thy heart but that thou art yet fleshelie and carnall and heedest to please men more then thou shouldest And because thou dreadest to be despised thou wilt not gladlie be reproued of thine offences and thou searchest therefore busilie and with great studie how thou mayest be excuâ—ed But behoulde thy selfe well and thou shalt see that the worlde yet liueth in thee and a vaine loue also to please man VVhen thou refusest to be rebuked and punished for thy defaultes it appereth euidentlie that thou art not yet soothfastlie meeke nor that thou art not yet deade to the worlde nor the worlde to thee yet truelye crucified But heare my wordes and thou shalt not neede to eare for the wordes of ten thousand men Loe yf all thinges were sayde against thee that might be most maliciouslie and vntruelie fayned against thee what shoulde they huit if thou suffered them to ouerpasse goe awaye truelie no more then a strawe vnder thy foote one heare of thy head they might not take from thee But he that hath not a manâ— heart inwardly nor setteth not God before the eye of his soule is soone moued with a sharpe word wheÌ„ he that trusteth in me will not stand to his owne iudgement shall be free froÌ„ all mans dreade for I am the Iudge that knoweth all secrettes I knowe howe euery thinge is done and I know also both him that doth the wroÌ„g and him that it is done to Of me this thinge is wrought and by my sufferaÌ„ce it is come about that the thoughtes of mennes heartes maye be knowen and when the time commeth I shall iudge both the innocent and hym that is giltie But firste through my righteous examination I will proue them bothe The witnes of man ofte times deceaueth but my iudgement alwaye is true and shall not be subuerted And howbeit it is sometime hid and not knowen but to fewe yet it is euer true and erreth not neither may erre though in the sigâ—â— of some persons it seemeth not so Therefore in euery doubt it behoueth to runne to me and not to leane muche to thine owne reason but with euery thinge that I shall sende thee to be content for a righteous man is neuer troubled with any thinge that I shall suffer to fall vnto him insomuch that though a thing were vntruelie spoken against him he shoulde not muche care for it neither shoulde he muche ioye though he were sometyme reasonablye excused for he thinketh alwayeâ— that I am he that searcheth mans hart and that I iudge not after the outwarde apperance for ofte times it shall be founde in my sight woorthy to be blamed that in mans sight seemeth muche woorthy to be praysed O Lord God most righteous Iudge stronge and patient which knowest the frayltie and malice of man be thou my strength and wholle coÌ„fort in all my necessities for mine owne conscience Lorde suffiseth me not for thou knowest in me that I knowe not And therefore in euery reproufe I ought alway to meeken my selfe and patiently to suffer all thinges in charitie after thy pleasure Forgeue me Lorde as ofte as I haue not so done and geue me grace of greater sufferaunce in time to come Thy mercy is more profitable and more sure maye for me to the gettinge of pardon and forgeuenes of my sinnes then a trust in mine owne workes through defence of my darke conscience And though I dreede not my conscience yet I may not therefore iustifie my selfe for thy mercie remoued and taken awaye no man maye be iustified nor appere righteous in thy syght Hovve all greeuous thinges in this lyfe are gladlie to be suffered for vvinning of the lyfe that is to come The .52 Chapter My sonne sayth our Lord be not broken by impatieÌ„ce with the labour that thou hast taken for my sake nor suffer thou not tribulatioÌ„ to cast thee in dispaire nor into vnreasonable heauines or anguishe in any wise but be thou comforted strengthed in euery chaunce by my promises behests for I am able and of power to rewarde thee and other my seruauntes aboundantlie more then ye can thinke or desire Thou shalt not laboure long here nor alwaye be greeued with heauines tary a while my promises and thou shalt shortlye see an ende of all thy troubles One hour shall come when all thy labours and troubles shall ceasse and truely that hour will shortlye come for all is short that passeth with time Doe therefore as thou doest labour busily and faithfullye in my vineyarde and I shal shortly be thy reward VVrite reade singe mourne be still and pray and suffer gladlye aduersitye for the kingdome of heauen is more woorth then all these thinges and much more greater thinges then they are Peace shall come one daye which is to me knowen and that shall not be the day of this lyfe but a day euerlastinge with infinite cleerenes stedfast peace and sure rest without ending And then thou shalt not saye VVho shall deliuer me from the bodye of this death neither shalt thou neede to crie woe is me that my comming to the kingdome of heauen is thus prolonged For death shal then de destroyed and health shall be without ende of bodye soule insomuch that no maner of vnrestfulnes shall be but blessed ioye and moste sweetest and fayrest companye O if thou sawest the euerlastinge crownes of my Saintes in heauen in howe great ioye and glorye they are that sometime seemed to be vile persons and as