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life_n	blood_n	body_n	flesh_n	14,336	5	7.2820	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13694	The follovving of Christ Diuided into foure bookes. Written in Latin by the learned and deuout man, Thomas a Kempis, canon-regular of the order of S. Augustine. Whereunto also is added the golden Epistle of S. Bernard. And also certaine rules of a Christian life, made by Iohn Picus the elder, Earle of Mirandula. Translated into English by B.F.; Imitatio Christi. English.	Hoskins, Anthony, 1568-1615.; Elyot, Thomas, Sir, 1490?-1546.; Bernard, of Clairvaux, Saint, 1090 or 91-1153. Epistola de perfectione vitae. English.; Pico della Mirandola, Giovanni, 1463-1494, Regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali. English. aut; Thomas, à Kempis, 1380-1471, attributed name.; Whitford, Richard, fl. 1495-1555?	1615 (1615)	STC 23988; ESTC S111535	135,170	483

experience they haue of themselues in their earthly affections so they frame an imagination of heauēly things But there is an incōparable distance betweene the things which the imperfect frame in their conceits and those which illuminated persons do see by reuelation from aboue 7 Beware therefore my Sonne that thou treat not curiously of these things which exceed thy knowledg but rather so apply thy endeauours that thou maist at least haue the meanest place in the Kingdom of heauē Eccles 3. And if any one did know which of the Saints exceeded others in sanctity or is esteemed greater in the kingdom of heauen what would this knowledge auaile him vnlesse he should thereby humble himselfe the more in my sight and stirre vp his minde to praise my name with greater feruour His labour is much more acceptable vnto God that thinketh of the greatnes of his sins and his want of vertues and how far off he is from the perfection of the Saints then he that disputeth of their greatnes It is better to pray to the Saints with deuotion and teares and to craue their glorious suffrages with an humble mind then to search their secrets with a vaine curiositie 8 They are well and right well contented if men could content thēselues and refraine from these vaine discourses They glory not of their own merits for they ascribe no good vnto themselues but attribute all to me who of my infinite charity haue bestowed my blessings vpon them They are replenished with so great loue of my Godhead and so superabundant joy that there is no glory nor happines that is or can be wanting vnto them All the Saints how much the higher they be in glory so much the more humble they are in themselues and neerer and dearer vnto me And therefore thou hast it written That they did cast their crownes before God and fel downe vpon their faces before the Lambe and adored him that liueth for euer Apocal. 4. 9 Many enquire who is greatest in the Kingdome of God that know not whether they shall euer be numbred there amongst the least It is no small matter to bee euen the least in heauen where all are great for that all there shall be called and shall be indeed the Sonnes of God The least there shall bee great among thousands and the sinner of an hundred yeares shall die For when the Disciples asked who was the greater in the Kingdome of heauen they receiued this answere Matth. 18. Vnlesse you be conuerted and become as little children you shall not enter into the Kingdome of heauen Whosoeuer therefore shall humble himselfe as this little childe he is the greater in the Kingdome of heauen 10 Woe be vnto them that disdaine to humble themselues willingly with little children Mat. 6. For the low gate of the Kingdom of heauen wil not giue them entrance And wo be to the rich that haue their comforts heere for whilst the poore enter into the Kingdom of God they shall be waiting without Reioyce you that be humble and you that bee poore be you glad for yours is the Kingdome of God if you walke according vnto truth Mat. 5. CHAP. LIX That all our hope and trust is to be fixed in God alone THE SERVANT LOrd what trust haue I in this world Or what is the greatest comfort that all things vnder heauen doe yeeld mee Is it not thou my Lord God whose mercies are without number Where hath it beene well with mee without thee Or when could it bee ill with mee when thou wert present I had rather bee poore for thee then rich without thee I rather choose to be a Pilgrime in earth with thee then to possesse heauen without thee Where thou art there is heauen and there is death and hell where thou art not Thou art my desire and therefore it behoueth mee to send forth deep sighes from my heart and crie and pray vnto thee For I haue none to trust vnto none that can help mee in time of necessitie but thee alone my God Thou art my hope and my trust thou art my comforter and most faithfull vnto mee in all my distresses 2 All men seeke their owne gaine thou only seekest my saluation and my profit and turnest all things to my good Phil. 2. Although thou permittest many temptations to assault me and many aduersities to befall me yet thou ordainest all this to my good and profit who art wont to proue thy beloued seruants a thousand wayes In which proofe thou oughtest no lesse to bee loued and praised then if thou diddest replenish me with heauenly comforts 3 In thee therfore my Lord God I put my whole hope and refuge in thee I place my tribulation and anguish for I finde all to be weake and vnconstant whatsoeuer I behold out of thee For neither can many friends auaile nor forcible helpers aide nor wise counsellers giue profitable answere nor the bookes of the learned comfort nor any wealth deliuer nor any secret or pleasant place defend if thou thy selfe dost not assist helpe comfort instruct and keepe vs. 4 For all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing and doe bring indeed no joy nor comfort at all Thou therefore art the end of all that is good the light of life the depth of wisdome and the most forcible comfort of thy seruants is to trust in thee aboue all things To thee therefore do I lift vp mine eyes In thee my God the Father of mercies I put my whole trust Blesse and sanctifie my soule with thy heauenly blessings that it may be made thy holy habitation and the seat of thy eternall glory and that nothing may be found in the Temple of thy greatnes that may offend the eyes of thy Maiestie According to the greatnes of thy goodnes and multitude of thy mercies take pitie vpon mee and heare the prayer of thy poore seruant who is farre exiled from thee in the land of the shadow of death Protect and keepe the soule of thy seruant amidst so many dangers of this corruptible life and by the assistance of thy grace direct it in the way of peace to the Countrey of euerlasting light AMEN The end of the third Booke OF THE FOLLOWING OF CHRIST THE FOVRTH BOOKE A deuout Exhortation vnto the blessed Sacrament The voice of Christ COme vnto mee all yee that labour and are burdened and I will refresh you saith our Lord. Matth. 11. The bread which I will giue is my flesh for the life of the world Ioh. 6. Take yee and eate this is my body that shall be deliuered for you Matth. 26. Doe this for the commemoration of me He that eateth my flesh and drinketh my bloud remaineth in me and I in him 1. Cor. 11. The words which I haue spoken vnto you are Spirit and life Ioh. 6. CHAP. I. With how great reuerence Christ ought to be receiued THese are thy words O Christ euerlasting Truth

teach thee or admonish thee of those things which are done on earth Thou knowest what is expedient for my good and how much tribulation is fit for purging the rust of my sins Do with me according to thy desired pleasure and despise not my sinfull life better and more clearely knowne to none then to thee alone 7 Grant me Lord to know that which is to be knowne to loue that which is to be beloued to praise that which pleaseth thee most to esteem that which is precious vnto thee to despise that which is contemptible in thy sight suffer me not to judge according to the sight of the exteriour eyes nor to giue sentence according to the hearing of the eares of ignorant men but to determine of visible spiritual things with a true judgement aboue all things euer to search after thy will and pleasure 8 The senses of men are often deceiued in their judgements the louers of the world are also deceiued in louing only visible things What is a man the better for that he is esteemed great by man The deceitfull man deceiueth the deceitfull the vaine the vaine the blinde deceiueth the blinde and one feeble likewise another whilest he exalteth and praiseth him For how much euery one is in thy sight so much hee is and no more saith humble Saint Francis CHAP. LI. That a man ought to imploy himselfe in the works of humilitie when force is wanting for higher exercises OVR LORD SOnne thou art not able alwaies to continue in the feruent desire of vertue nor to persist in the high pitch of contemplation but thou must sometimes of necessitie by reason of originall corruption descend to inferiour things and beare the burthen of this corruptible life euen against thy will and with irkesomenes As long as thou carriest a mortall body thou shalt feele trouble and heauines of hart Thou oughtest therefore in flesh oftentimes to bewaile the burthen of flesh for that thou canst not alwaies perseuere in spirituall exercises and diuine contemplation 2 It is then expedient for thee to fly to humble and exteriour workes and to refresh thy selfe with good and vertuous actions to expect with a firme confidence my comming and heauenly visitation to beare patiently thy banishment and the drinesse of thy minde till thou bee visited againe by mee and deliuered from all anxietie For I will make thee forget thy former paines and enioy inward quietnesse I will lay open before thee the pleasant fields of holy Scripture that with an enlarged heart thou mayest beginne to runne the way of my Commandements And thou shalt say that the sufferings of this time are not condigne to the glorie to come that shall be reuealed in vs. Rom. 8. CHAP. LII That a man ought to esteeme himselfe vnworthy of comfort and to haue deserued stripes THE SERVANT LOrd I am not worthy of thy comfort nor of any spiritual visitation and therfore thou dealest justly with me when thou leauest me poore and desolate For if I could shee l teares like a sea yet I were not worthy of thy comfort For alas I deserue nothing but to be scourged punished in that I haue grieuously and often offended thee and sinned in many things All things therefore duely considered I am not worthy euen of the least comfort But thou milde and merciful God who wilt not that thy workes do perish to shew the riches of thy goodnes in the vessels of mercy euen beyond his desert vouchsafest to comfort thy seruāt aboue humane measure For thy comforts are not like to the vaine words of men 2 What haue I done O Lord that thou shouldest impart any heauenly comfort vnto me I remember not that I haue euer done any good but haue beene alwaies prone to sin and slouthfull in my amendment It is true and I cannot deny it If I should say otherwise thou wouldest stand against me and there would be none to defend mee Iob 9. What haue I deserued for my sinnes but hell and euerlasting fire I confesse in the truth of my heart that I am worthy of all scorne and contempt and it is vnfit that I should be remembred amongst thy deuout seruants And although I be vnwilling to heare this yet notwithstanding for the loue of truth I will lay open my sins against my selfe that I may the better deserue to obtaine thy mercy 3 What shall I say being guilty and ful of confusion I can vtter out of my mouth no other word but this I haue sinned Lord I haue sinned haue mercy on me Psa 50. Pardon me suffer me a little that I may bewaile my griefe before I go vnto the land of darknes and be couered with the shaddow of death Iob 20. What dost thou require of a guiltie and miserable sinner but that hee be contrite and sorowful do humble himself for his offences In true contrition and humblenesse of heart is bred a ●ope of forgiuenesse a troubled conscience is reconciled againe grace lost is restored man is defended from future wrath and God and the penitent soule meet together in the holy kisse of peace 4 Humble contrition for sins is an acceptable sacrifice to thee O Lord sauouring much sweeter in thy sight then burning frankincense Psal 50. This is also the pleasant oyntment which thou wouldest haue powred vpon thy sacred feet Luk. 7. for thou neuer despisest a contrite humble heart Psal 50. There is a place of refuge from the face of the wrath of our enemy there is amended and washed away whatsoeuer vncleannes hath beene elsewhere gathered and whatsoeuer is defiled CHAP. LIII That the grace of God is not giuen to those that sauour of earthly things OVR LORD SOn my grace is precious it suffereth not itself to be mingled with externall things nor earthly comforts Thou oughtest therfore to cast away al hinderances of grace if thou desire to receiue the infusion thereof Choose therfore a secret place to thy selfe loue to liue alone with thy self desire the conuersation of none but rather powre out deuout praiers vnto God that thou mayest keepe thy minde compunct and thy conscience pure Esteeme the whole world as nothing prefer my seruice before al outward things for thou canst not attend vnto me and be delighted also in trāsitory vanities Mat. 19. Thou oughtest to sequester thy selfe from thy acquaintāce friends to keep thy minde depriued of all temporall comfort So the blessed Apostle Peter required that the faithfull of Christ should keep themselues as strangers and pilgrimes in this world 1. Pet. 2. 2 O how great a confidence shal he haue at the houre of death whom no affection to any earthly thing detaineth in the world But the weake mind is not yet capable of so retired a hart neither doth the fleshly person vnderstand the freedom of a recollected minde Notwithstanding if he wil be truly spiritual he ought to renounce as well that which is far off as that which is nearest vnto

so dealt withall we that are poore and weake ought not to despaire if we be somtimes feruent and sometimes cold for the spirit commeth and goeth according to the good pleasure of his will Ioh. 3. For which cause blessed Iob saith Thou visitest him early in the morning and suddenly thou prouest him Iob 7. 6 Whereupon therefore can I hope or wherin ought I to trust but in the great mercy of God alone and in the only hope of heauenly grace For whether I enioy the presence of good men or deuout brethren or faithfull friends or holy bookes or learned treatises or sweet songs and hymnes all these helpe little haue little sauour when grace forsaketh mee and I remaine left in my owne pouerty At such a time there is no better remedy then patience and the resigning of my selfe vnto the will of God Luk. 9. 7 I neuer found any so religious and deuout that hath not had sometimes a withdrawing of grace or felt not a decrease of feruour There was neuer Saint so highly wrapt and illuminated who first or last was not tempted For he is not worthy of the high contemplation of God who hath not bin exercised with some tribulation for God sake For temptation going before is wont to bee a signe of ensuing comfort And vnto those that are proued by temptations heauenly comfort is promised He that shal ouercome saith he I wil giue him to eate of the wood of life Apocal. 21. 8 But diuine comfort is giuen that a man may be stronger to beare aduersities There followeth also temptatiō lest we should wax proud of that good The diuel sleepeth not neither is our flesh as yet dead 1. Pet. 5. therefore cease not to prepare thy selfe to the battaile for on thy right hand and on thy left are enemies that neuer rest CHAP. X. Of thankefulnesse for the grace of God WHy seekest thou rest since thou art borne to labour Iob 3. Dispose thy selfe to patience rather then to comforts and to the bearing of the Crosse rather then to gladnes What secular person is there that would not willingly receiue spirituall joy and comfort if hee could alwayes haue it Luk. 14. Spirituall comforts exceed all the delights of the world all the pleasures of the flesh All worldly delights are either vaine or vncleane but spirituall delights are onely pleasant and honest produced by vertues and infused by God into pure hearts But no man can alwayes enioy these diuine comforts according to his desire for the time of temptation is not long away 2 False freedome of minde and great trust of our selues is very contrary to heauēly visitation God doth well in giuing grace but man doth euill in not returning it againe wholy vnto God with thankesgiuing And therefore the gifts of grace cannot flow in vs because wee are vngratefull to the giuer and returne them not wholly to the head-fountaine Eccles 1. For grace is euer due to him that is thankefull and from the proud shall be taken that which is wont to be giuen to the humble 3 I desire not that consolation that taketh from me compunction nor that contemplation which breedeth a haughtie minde For all that is high is not holy nor all that is sweet good nor euery desire pure nor euery thing that is deare vnto vs is gratefull to God I do willingly accept of that grace whereby I may euer become more humble and fearfull and be made more ready able to forsake my selfe He that is taught by the gift of grace by the scourge of the withdrawing thereof wil not dare to attribute any good to himselfe but will rather acknowledge himselfe poore and naked Giue vnto God that which is Gods Mat. 22. and ascribe vnto thy selfe that which is thine owne that is giue thankes vnto God for his grace and acknowledge that nothing is to be attributed to thee but only sinne and the punishment due thereunto 4 Content thy selfe and desire alwaies the meanest lowest things and the highest shall be giuen thee for the highest stand not without the lowest The highest Saints before God are the least in their own iudgments Luk. 14. And how much the more glorious so much the humbler within themselues Those that are ful of truth and heauenly glory are not desirous of the vaine-glory of this world Those that are firmely setled and grounded in God can no way be proud And they that ascribe all vnto God what good soeuer they haue receiued seeke not glory one of another Ioh. 5. but would haue that glory which is from God alone and desire aboue all things to praise God in himselfe and in all the Saints and alwaies tend vnto the same 5 Bee therefore gratefull for the least gift and thou shalt bee made worthy to receiue greater Let the least bee vnto thee also as the greatest and the most contemptible as an especiall gift If thou consider the worth of the giuer no gift wil seeme little or of meane esteeme For it is not little that is giuen by the soueraigne Maiesty of God Yea if hee should giue punishment and stripes it ought to be gratefull for that hee doth it alwayes for our saluation whatsoeuer he permitteth to happen vnto vs. He that desireth to keep the grace of God let him be thankefull for the grace giuen and patient for the taking away thereof Let him pray that it may returne Let him be wary and humble lest he leese it CHAP. XI How few the louers of the Crosse of Christ are IEsus hath now many louers of his heauenly kingdome but few bearers of his Crosse He hath many desirous of comfort but few of tribulation He findeth many companions of his Table but few of his abstinence Al desire to rejoyce with him few will suffer any thing for him or with him Many follow Iesus vnto the breaking of bread but few to the drinking of the Chalice of his Passion Many reuerence his miracles few follow the ignominy of his Crosse Luk. 9.22 Many loue Iesus as long as aduersities happen not Many praise and blesse him as long as they receiue any comfort from him But if Iesus hide himselfe and leaue them but a while they fal either into complaint or into too much deiection of minde 2 But they that loue Iesus for Iesus and not for some comfort of their own blesse him in al tribulation and anguish of hart as wel as in the greatest comfort And although he should neuer giue them comfort they notwithstanding would euer praise him and alwayes giue him thankes 3 O how powerfull is the pure loue of Iesus which is mixed with no selfe-loue nor proper interest Phil. 2. Are they not all to be called hirelings that euer seeke comforts Doe they not shew themselues to be rather louers of themselues then of Christ that alwaies think of their cōmoditie and gaine Where may one be found that will serue God without looking for reward 4 It is hard to finde

purpose to resist with courage but when a smal temptation commeth it bringeth me into very narrow straits It is sometimes a very trifle from whence great temptations do proceed And whilst I thinke my selfe somewhat safe when I least expect it I find my selfe sometimes ouercome with a small blast 2 Behold therfore Lord my humility my frailty euery way knowne vnto thee Psalm 24. Haue mercy on me and deliuer me out of the mire of my infirmities that I sticke not fast therein let me not for euer remaine deiected Psal 68. This is that which oftentimes beareth me back confoundeth me in thy sight for that I am so subiect to fall and weak in resisting of my passions And though I do not altogether consent yet their continuall assaults are troublesome and grieuous vnto me it is tedious and a very irksome thing to liue thus daily in strife Hereby my infirmitie is made knowne vnto me for that wicked fancies doe alwayes much more easily enter in vpon me then they can be cast out againe 3 O mightie God of Israel the zealous louer of faithfull soules let it please thee to consider the labour and sorrow of thy seruant and assist him in all whatsoeuer he vndertaketh Strengthen me with heauenly force lest my old man my miserable flesh not fully as yet subiect to the spirit preuaile get the vpper hand against which I ought to fight as long as I breath in this miserable life Alas what a kind of life is this where tribulations and miseries are neuer wanting where al is set with snares and compassed with enemies For when one tribulation or temptation goeth away another commeth yea and during the first conflict also many others come vnlooked for one after another 4 And how can a life bee loued that hath so many afflictions and is subiect to so many calamities miseries How is it called a life that begetteth so many deaths plagues And yet it is loued and many seek to delight themselues therin The world is oftentimes blamed that it is deceitful and vaine yet it is not easily forsaken because the inclinations of our flesh do too much ouerrule vs. Some things draw vs to loue it others to contemne it To the loue of the world doe draw vs the concupiscence of the flesh the concupiscence of the eyes and the pride of life but the paines and miseries that do justly follow them causeth a hatred and loathsomenesse thereof 1. Ioh. 2. 5 But alas wicked pleasure ouercommeth the minde which is giuen ouer to the world and she esteemeth it a delight to be vnder thornes because shee hath neither seene nor tasted the sweetnes of God and the inward delight of vertue Iob. 30. But they that perfectly contemne the world and endeauour to liue to God vnder holy discipline these are not ignorant of the diuine sweetnes promised to the true forsakers of the world and do more clearely see how grieuously the world erreth and how it is many wayes deceiued CHAP. XXI That we are to rest in God aboue all his gifts THE SERVANT ABoue all things and in all things my soule thou shalt euer rest in God for he is the euerlasting rest of the Saints Grant me most sweet and louing Iesu to rest in thee aboue all creatures aboue all health and beauty aboue all glory and honor aboue all power and dignitie aboue all knowledge and learning aboue all riches and artes aboue all joy and gladnes aboue all fame and praise aboue all sweetnes and comfort aboue all hope and promise aboue all merit and desire aboue all gifts and presents that thou canst giue and impart vnto vs aboue all joy and jubily that the minde of man can receiue and feele lastly aboue Angels and Archangels and aboue all the heauenly Host aboue all visible and inuisible things and aboue all that that thou art not my God Rom. 8. 2 For that thou my Lord God surpassest all thou alone most high thou alone most powerfull thou alone most full and sufficient thou alone most sweete and comfortable thou alone most beautifull and louing thou alone most noble and glorious aboue all things in whom all good things together both are perfectly and euer haue beene and shall be and therefore it is too little and not sufficient whatsoeuer thou bestowest on me besides thy selfe or reuealest vnto mee of thy selfe or promisest whilest thou art not seene and not fully obtained for surely my heart cannot rest nor be fully cōtented vnlesse it rest in thee surmount all gifts and creatures whatsoeuer 3 O my most beloued Spouse Christ Iesus the most chast louer the gouernour of all creatures who wil giue me wings of true libertie to flie and rest in thee Psalm 53. O when shall it be fully granted me to consider in quietnes of mind and see how sweet thou art my Lord God! When shall I fully recollect my self in thee that for thy loue I may not feele my selfe but thee alone aboue all sense and feeling in a manner not knowne vnto al. But now I oftentimes lament and beare my infelicity with griefe Dan. 13. For that many euils occurre in this vale of miseries which do often trouble grieue and darken me often hinder and distract me allure and intangle me to the end I should not haue free accesse vnto thee and that I should not enioy those sweete and heauēly imbracings which thou alwaies giueth to the blessed celestial spirits Let my sighes and manifold desolation on earth moue thee 4 O Iesus splendor of eternal glory comfort of the pilgrime soule With thee is my tongue without voice and my silence speaketh vnto thee How long doth my Lord delay to come Let him come vnto me his poore seruant make me glad Let him put out his hand and deliuer me miserable wretch from all anguish Come come blessed Lord for without thee I shall haue no joyfull day nor houre Thou art my joy without thee there is nothing but want A wretched creature I am and in a manner imprisoned and loaden with irons vntill thou comfortest me with the light of thy presence and giuest me liberty and shewest a fauourable countenance vnto me 5 Let others seeke vvhat they please insteed of thee but for me nothing else doth nor shall delight me but thou only my God my hope my euerlasting health I will not hold my peace nor cease to pray vntil thy grace returne againe and thou speak inwardly vnto me LORD Behold I am here behold I come vnto thee because thou hast called vpon me thy teares and the desire of thy foule thy humility and the contrition of thy heart haue inclined and brought me vnto thee SER. And I said Lord I haue called thee haue desired to enioy thee being ready to forsake all things for thee For thou first hast stirred me vp that I might seek thee Blessed be thou therefore O Lord that hast shewed this goodnesse to thy

happy and gracious that be past this wretched life and now in blisse for they shall neuer haue any such miserie And when you feele a comfort or consolation spirituall thanke God therof and thinke the damned soules shall neuer haue any such pleasure And thus let this bee for your exercise in the datiue At night when you goe to rest first make account with your selfe and remember how you haue spent or passed the day time that was giuen you to bee vsed in vertue and how you haue bestowed your thoughts your words and your workes And if you finde no great thing amisse giue the whole laude and praise vnto our Lord God And if you perceiue contrary that you haue mispent any part thereof bee sory therefore and beseech our Lord of mercie and forgiuenes and promise and verily purpose to make amends the next day And if you haue oportunitie thereupon it shall be very conuenient for you to bee confessed the next morning and especially if the matter done said or thought by deliberate consent doe grieuously weigh and worke with a grudge in your conscience then would I aduise you neuer to eate nor drinke till you bee discharged thereof if you may conueniently get a ghostly father Now for a conclusion of this worke put before you as by case or imagination two large Cities one full of trouble turmoile and misery and let that bee hell The other Citie full of joy gladnesse comfort and pleasure and let that bee heauen Looke well on them both for in both be many dwellers and great company Then cast and thinke within your selfe what thing heere might so please you that you should choose the worse Citie or what thing should displease you on the other part whereby you should withdraw your selfe from that vertue that might conuey and bring you vnto the other Citie And when you haue studied well hereupon and can nothing finde I dare well assure you if you keepe well the precepts and counsailes of this little Lesson you shall finde the right way for the holy Ghost will instruct and teach you where you be not sufficient of your selues so you endeauour and giue diligence to beare away and follow that which heere is taught Reade it euery weeke once or twice or oftner if you will And where you profite giue the thankes laude and praise vnto our Lord God and most sweet Sauiour Iesu Christ who send you his mercie and grace that alway liueth God world without end Amen THis Lesson was brought vnto me in English of an old translation rough and rude with request to amend it I thought lesse labour to write new the whole which I haue done according to the meaning of the Authour though not word for word and in diuers places added some things following vpon the same to make the matter more sententious and full I beseech you take all vnto the best and pray for the olde wretched brother of Sion RICHARD WHITFORD A SPIRITVALL GLASSE REade distinctly pray deuoutly sigh deepely suffer patiently humble your selfe lowly giue no sentence hastily speake but seldome and that truely preuent your speech discreetly do your deeds in charitie temptations resist strongly break he head speedily weepe bitterly haue compassion tenderly do good works busily loue perseuerantly loue hartily loue faithfully loue God all-only and all other for him charitably loue in aduersitie loue in prosperitie thinke alwaies of loue for loue is none other but God himselfe Thus to loue bringeth the louer to loue without end Amen THE RVLES OF A CHRISTIAN LIFE made by IOHN PICVS the elder Earle of Mirandula FIrst if to man or woman the way of vertue doth seeme hard or painefull because wee must needes fight against the flesh the diuell and the world let him or her call to remembrance that whatsoeuer life they will choose according to the world many aduersities incommodities much heauines and labour are to be suffered Moreouer let them haue in remembrance that in wealth worldly possessions is much and long contention laborious also and therewith vnfruitfull wherein trauaile is the conclusion or end of labour and finally paine euerlasting if those things be not well ordered and charitably disposed Remember also that it is very foolishnesse to thinke to come vnto heauen by any other meanes then by the said battaile considering that our head and Master Christ did not ascend vnto heauen but by his passion and the seruant ought not to be in better estate or condition then his Master or Soueraigne Furthermore consider that this battaile ought not to be grudged at but to be desired and wished for although thereof no price or reward might ensue or happen but onely that thereby wee might bee conformed or joyned to Christ our God and Master Wherefore as often as in resisting any temptation thou doest withstand any of thy senses or wits think vnto what part of Christs passion thou mayest apply thy selfe or make thy selfe like As resisting gluttonie whilest thou doest punish thy taste or appetite remember that Christ receiued in his drinke aysell mixed with the gall of a beast a drinke most vnsauoury and loathsome When thou vvithdrawest thine hand from vnlawfull taking or keeping of any thing which liketh thine appetite remember Christs hands as they were fast nailed vnto the tree of the Crosse And resisting of pride thinke vpon him who being very God almightie for thy sake receiued the forme of a subiect and humbled himselfe vnto the most vile and reproachfull death of the Crosse And when thou art tempted with wrath Remember that hee which was God and of all men the most just and righteous when hee beheld himselfe mocked spit on scourged and punished with all dispites and rebukes and set on the Crosse betweene two theeues as if he himselfe were a false harlot hee notwithstanding shewed neuer token of indignation or that he were grieued but suffering all things with wonderfull patience answered all men most gently In this wise if thou peruse all things one after another thou mayest finde that there is no passion or trouble that shall not make thee in some part conformable or like vnto Christ Also put not thy trust in mans helpe but in the onely vertue of Christ Iesu which said Trust well for I haue vanquished the world and in another place hee saith The Prince of this world is cast out thereof Wherefore let vs trust by his onely vertue to vanquish the world and to subdue the Diuell And therefore ought wee to aske his helpe by our owne prayers and by the prayers of his blessed Saints Remember also that as soone as thou hast vanquished one temptation alway another is to bee looked for The Diuell goeth alway about and seeketh for him whom he would deuour Wherefore wee ought to serue diligently and be euer in feare and to say with the Prophet I will stand alway at my defence Take heed moreouer that not onely thou bee not vanquished of the Diuell that tempteth thee but also that thou vanquish and ouercome him And that is not onely when thou doest not sinne but also when of that thing wherein hee tempted thee thou takest occasion for to doe good As if hee offereth to thee some good act to bee done to the intent that thereby thou maist fall into vaine-glorie forthwith thou thinking it not to bee thy deede or worke but the benefite or reward of God humble thou thy selfe and judge thee to bee vnkinde vnto God in respect of his manifold benefits As often as thou doest fight fight as in hope to vanquish and to haue at the last perpetuall peace For that peraduenture God of his abundant grace shall giue vnto thee and the Diuell being confused of thy victorie shall returne no more againe But yet when thou hast vanquished beare thy selfe so as if thou shouldest fight againe shortly Thus alway in battaile thou must thinke on victory and after victory thou must prepare thee to battaile immediatly againe Although thou feelest thy selfe well armed and readie yet flye notwithstanding all occasions to sinne For as the Wiseman saith Who loueth perill shall therein perish In all temptations resist the beginning and beate the children of Babylon against the stone which stone is Christ and the children bee euill thoughts and imaginations For in long continuing of sinne seldome worketh any medicine or remedie Remember that although in the said conflict of temptation the battaile seemeth to be very dangerous yet consider how much sweeter it is to vanquish temptation then to follow sinne whereto shee inclineth thee whereof the end is repentance And herein many be foulely deceiued which compare not the sweetnesse of victorie to the sweetnesse of sinne but onely compareth battaile to pleasure Notwithstanding a man or woman which hath a thousand times known what it is to giue place to temptation should once assay what it is to vanquish temptation If thou bee tempted thinke thou not therefore that God hath forsaken thee or that hee setteth but little by thee or that thou art not in the sight of God good or perfect but remember that after Saint Paul had seene God as hee was in his Diuinitie and such secret mysteries as bee not lawfull for any man to speake or rehearse hee for all that suffered temptation of the flesh wherewith God suffered him to bee tempted lest he should be assaulted with pride Wherein a man ought to consider that Saint Paul which was the pure vessell of election and rapt into the third heauen was notwithstanding in perill to be proud of his vertues as hee saith of himselfe Wherefore aboue all temptations men or women ought to arme themselues most strongly against the temptations of pride since pride is the roote of all mischiefe against the which the onely remedie is to thinke alway that God humbled himselfe for vs vnto the Crosse And moreouer that death hath so humbled vs whether wee will or no that our bodies shall be the meat of worms lothsome and venimous FINIS