thée I am thy most pore slaue and vile worme much more poore more vile than I eyther know my selfe or dare tell vnto thée And yet O Lorde be thou mindefull euen of this same thing the I am nothing that I haue nothing that I am nothing worth Thou only art good thou iust thou holy thou art able to doe all things thou perfourmest all thyngs thou fulfillest al things leauing the sinful only voyd emptie Remember thy mercy O Lord and fill my soule wyth thy fauor which wilt not haue thy workes to be good for nothing For howe maye I continue in thys wretched life vnlesse thy mercy fauor do strengthen me Turne not thy face away from me Deferre not thy curing of me from day to day Withdraw not thy cōfort from me least my soule doe sée me in thy sight like vnto the earth that is voyde of moysture Lorde teach me to doe thy will teach mée to walke worthilye and humblye before thée For thou art my wysedome and doest both know and hast knowne me perfectly aswell before that I was borne into the worlde as also before the worlde it selfe was made That truth and modestie in the sight of God is to be exercised The .v. Chapter LORDE SOnne practise thou truth in my sight and alwaies séeke me in singlenesse of heart He that exerciseth truth in my sight the same shal be defended from the inuasions of euill and him shall truth deliuer from deceiuers and siaunderers of the wycked Now if the truth shall deliuer thee thou shalt be frée in déede and shalt not passe vpon the vayne wordes of men SERVANT It is as thou sayest Lord and let me be so delt withall I pray thée to wéet that thy truth may teach me may kéepe me and maye bring me vnto an happie ende Let the same deliuer me from all wicked lust and from inordinate loue So shall it be brought to passe that I maye vse great libertie and freedome of soule towardes thée TRVTH And I will teach thée what is right what is acceptable vnto me Call thy sinnes to remembraunce with great sorrow and heauinesse of hart and doe thou chalenge any thing vnto thy selfe for thy good déedes For in verye déede thou art sinfull and endaungered and inwrapped in many diseases of the minde which goest euermore of thyne owne nature vnto nothing and soone fallest art soone ouercome art soone troubled and throwne downe headlong Finally thou hast nothing wherin thou mayst glory and boast but rather many things for which thou oughtest to set litle by thy selfe For thou art much more weake than that thou art able to perceyue the same Wherfore sée that none of all thy workes séeme great vnto thée Sée thou think nothing of thy loftinesse nothing precious woonderfull nothing to be reuerenced nothing high nothing prayse woorthy and to be desired in déede sauing that which is euerlasting Let the euerlasting truth please théé aboue all thinges and let thy excéeding vylenesse displease thée Feare nothing so much dispraise and flie from nothyng so much as thy vices and sinnes which ought more to myslyke thée then the losse of anye manner thing besides Some doe not behaue themselues towardes me purely and sincerely but rather being led with a certaine curiosity and arrogancie doe studiously search out my secrets and high mysteries neglecting themselues and their owne saluation These folowers doe many times fal into gréeuous tēptacions and sinnes for their owne curiositie and pryde bicause I am against them But being timerous doe thou stande in awe of the sentence and wrath of almightie GOD and search not out the works of the almighty but search thorowly thine own faults either how much euill thou hast done or else howe much good thou hast neglected Some doe beare about their whole religion and Godlinesse in beekes onely some in pictures some in outewarde signes and figures Other carye mée in their mouth but not so in theyr heart Contrariwise there are which being of perfite vnderstanding in minde and pure in hart doe euermore breath and couet after euerlasting things doe heare of earthly things against their willes do that which nature necessarily requireth with griefe sorrow and these in déede doe féele what the spirite of truth doth speake within them as they which doe teach them to loue heauenly thinges despising the earthlye and both daye and night doe couet heauen the worlde being contemned The praise of God and thankesgiuing for benefites and likewise of the force of the loue of god The .vi. Chapter SERVANT I Prayse thée O heauenly Father the Father of our Lorde Iesus Christ which hast vouchsafed to remember mée néedie Soule O father of mercy and God of al comfort I giue thée thanks which refreshest me being vnworthy of al comfort sometime with thy comfort I praise magnifie thée euermore and also thy onely begotten Sonne and thy holy ghost the comforter worlde without ende Oh my Lorde God O the holy louer of me when thou shalt come into my soule I will reioyce with my whole heart Thou art my glory and the reioyce of my heart Thou art my hope and refuge in the time of my calamitie and trouble But bicause I am yet of weake loue and vnperfite vertue I recken it necessary to be confirmed of thée and to be comforted at thy handes Wherefore visite me oftentimes instruct me with holy discipline Deliuer mée from wicked affections of the Soule and heale my minde from all the vnruly desires and vices that being healed inwardly and well purged I maye be made fit to loue strong to suffer constant to perseuere Loue is a great matter no doubt a great good thing which onely doth make light each thing that is heauy and beareth equally whatsoeuer is vnequall For it beareth a burthē without any burthen and doth turne all bitter thinges into swéete and sauorie The same Iesus I saye beyng our Noble Loue doth inforce to doe great things and euermore stirreth vp to desire the things that are more perfite Loue will be aboue and not kept still with any low things Loue will be frée and voyde from all worldly affection least hir inwarde sight be hindered or least it bée enwrapped eyther wyth some temporall commoditie or ouercome with incommoditie Nothing is more swéete than Loue nothing more strong nothyng more déepe nothing more broade nothing more pleasant nothing more full Nothing better eyther in Heauen or in earth bycause it is sprong of God and can not rest but in God aboue all the creatures The louer flyeth runneth reioyceth is frée and is not holden It giueth all thinges for all things and hath all things in all thinges as the which resteth in one highest thyng aboue all thynges out of which floweth and spryngeth all goodnesse It looketh not vppon hys gyftes but turneth it selfe vnto the gyuer aboue all good gyftes Loue canne not tell howe to kéepe measure but is feruente
beyonde all measure Loue féeleth no burthen passeth nothing vpon paines endeuoreth aboue hir strength nothyng at all waying whether the same bee possible to bée done or not forasmuch as it thinketh nothyng to harde for it selfe nothing vnlawefull Therefore it is of force vnto all things and bringeth manye things to an ende if the louer doe not giue ouer and be tired Loue watcheth and sléeping doth not slumber laboring is not wearyed pressed downe is not oppressed made afeard is not troubled but like as the liuely flame and burning torch doth couet out vpwarde and doth pierce thorowe safely If any man doe loue he knoweth what this saying meaneth The very ardent affection of the soule is a great cry in the eares of the Lord whilst it sayth thus O my God O my loue thou art wholy mine and I am thyne altogyther Bring forth in mée a plentifull loue that I maye learne with the inwarde mouth of my hcart to taste howe swéete and pleasaunt a thing it is to loue and as it were being molten to swim in loue Cause that I maye so burne in loue that I may ouer come my selfe with the feruentey of my study and affection Let me sing the ballade of loue let me follow thée aloft my friende and louer let mée sing thy prayses wyth so great Loue that I may be swallowed vp through the feruentcy of affection Let me loue thée more than mine owne selfe Nay let me loue neither my self nor any man else beside which doth loue thée in déede but both for thée and in thée like as the lawe of loue shyning and casting hir beames out of thée doth commaunde Loue is swift sincere godly delectable and pleasant strong pacient faithful wise long suffering manlike and neuer applying it selfe to hyr owne commoditie For when a man is giuen to himselfe then doth loue fall away Loue is circumspect modest straight not daintie not lyght nor bent to vanities sober chaste constant quiet and temperate in all the senses Loue is subiect and obedient to his betters alwaies vile and despised in his own conceit vertuous and thankefull towardes God full of confidence and trust and alwaies in hope euen then when it selfe is lothed of God Forasmuch as without gréefe paine there is no lyuing in loue He that is not ready to suffer al things to apply himselfe to the wil of his friend louer the same is vnworthy to be called a louer In cōclusion a louer must imbrace all hard bitter things for his friends sake not to be deuided from him bicause of aduersitie Of the triall of the true Louer and how the enimie must be resisted The .vij. Chapter LORDE SOnne thou art not yet a strong and wise Louer SERVANT Why so Lord LORDE Bycanse thou leauest off thine enterpryse for a small assault and temptacion and séekest after comfort with ouer much gréedinesse A valyaunt Louer standeth still by temptacions and doth not credite the crafty perswasions of the enimie is so delighted with prosperitie that he is nothing offended with aduersity The wise louer doth not so much way the gift of his Louer as the loue of the giuer The same rather considereth the minde and meaning then the commoditie and profite in respect of his friend neglecteth al his gifts The noble Louer resteth not in the gift but in mée aboue euery gift Neither must thou foorthwith discourage thy selfe if at any time thou thinke otherwise then well either of me or of my Godly seruauntes against thy will. That good and swéete affection wherewyth thou art sometime delighted is the affection of present fauour and a certaine foretaste of thy heauenly Countrey vpon the which foretaste thou must not staye to much bicause it suffereth alteration But to fight against the wicked motions of the minde and to despise the intisements of the Deuill this in déede is the worke of vertue and a thing worthye of great rewarde Therefore there is no cause why these absurde imaginations shoulde so greatly vexe and torment thée that art woont to arise of euery trifling occasion Perseuere thou constantly in thy purpose and enterprise and be of a sincere minde towarde god Neither is it an illusion that thou sometime art sodainely rauished aloft and by and by doest returne againe to the olde fonde trifles of thy minde which forasmuch as thou rather sufferest against thy will than art the Author causer of them and dost struggle against thē so long as they myslike thée they are rather profitable than pernicious Wéete thou that that olde enimie doth therevnto wholly bend himselfe to let thy study in goodnesse and to call thée away from al exercise of godlynesse to weete from the deuoute Meditacion and memorie of Christ his passion from the warding and kéeping of thy soule from the firme purpose to come forward in vertue The wicked Féende minystreth great varietie of thoughts to beat a wearinesse and trembling feare into thée to the intent he maye reuoke thée from prayer readyng of holy scripture The humble confession of thy sins doth mislike him if he coulde he woulde withdraw thée from the Communion But beléeue him not nor passe not vpon him though he cast his subtile snares and trappes ouer thée many times When his suggestions are euil and filthie turne them vpon him againe and say thus vnto him Be gone thou vncleane spirit blush thou wretch and be ashamed thou vyle beast Thou wicked deceyuer that doest put such things into my head get thée hence from me For thou shalt preuaile with me nothing at all For Iesus my fellowe souldier will be present with mée and thou shalt be ouercome shamefully I had rather die and had rather suffer any thing in the worlde then once consent vnto thée Holde thy peace and be still I wil not now heare thée though thou make me to haue a great deale of trouble The Lord is my light and sauing health whome shall I feare The Lord is the strength of my life at whome shall I tremble If whole armyes come against me my soule shal not be afeard whilst the Lorde doth succour and deliuer me Fight like a valiant souldier and if thorow weakenesse thou take a fall at any time take a better hart vnto thée againe hauing a good hope of my fauour towardes thée euen greater then before and in any wise beware of vaine arrogancie and pride which is the cause that many men are led into errour and doe sometime fall into blindenesse and ignoraunce almost incurable Let that fall of the prowde angels foolishly chalenging to much to themselues cause thée to beware and to liue in continuall modestie and humilitie Of modest hyding the benefites of god The .viij. Chapter LORDE SOnne it is both profitable and safe or sure for thée to dissemble the affection of godlinesse and not to extol the same in words in craking thereof somewhat insolentlye or to aduaunce the same aboue measure but
many times we lacke both naturall giftes and wit we are endued with slender light of vnderstanding and doe soone forgo the same through negligence Many times also we doe not marke and perceiue that we are in such blindnesse and ignoraunce And againe many times we offend and besides excuse the woorser sinne sometime prouoked with desire we thinke it a good affection We finde fault with other men for trifles we our selues doe let slip our owne faultes that be greater Those things that other men doe vnto vs we féele very soone and make déepe account of them But we doe not marke and consider what other men do cary away at our handes Vndoubtedly if a man doe well rightly consider his owne dooings the same shall haue small cause to iudge otherwise than well of an other man The inwarde man preferreth the care of himselfe before all cares And he that doth diligently intende hymselfe the same doth soone holde his tongue about another man Thou shalt neuer become inwarde Godly vnlesse thou wilt say nothing of another and beholde thy selfe with especiall regarde If thou wilt giue thy selfe wholy to thy selfe and to God the things that shall happen outwardlye shall but lyttle mooue thée Where art thou become whylest thou art not present wyth thy selfe or after thou hast delt with all things what hast thou profited thy selfe being yet neglected That thou mayest attaine to perfite peace and concorde necessary it is that thou haue thy selfe onely before thyne eyes neglecting al other things So attainest thou perfit peace and concord Therfore thou shalt both much profite and come forwarde if thou giue ouer all worldely care and againe thou shalt much decay in godlynesse if thou shalt set store by any worldely things Let nothing bée in admiration nothyng great nothing welcome nothyng accepted of thée but that which eyther is God altogither or belonging to God and whatsoeuer comfort is offered of the creatures recken all that but for vaine and vnprofitable The soule that is in loue wyth God despiseth all thinges in the respect of god The euerlasting God onely without measure filling all thinges is the comfort of the soule and true ioy of heart Of the ioy of a good conscience The .vi. Chapter THe glory of a good man consisteth in the testimony of a good conscience Haue alwayes a good and vpright conscience thou shalte enioye continuall gladnesse of heart A good conscience is both able to beare pacientlye a great manye of things in the midst of his aduersitie to tryumph also with ioy but one hauing remorse of sinne within him is alwaies fearefull and vnquiet Thou shalt take thy rest swéetelye if thy conscience doe not accuse thée Neuer ioye but when thou hast done well The wicked neuer either enioye true gladnesse or haue the féele of peace of conscience bycause the Godlesse as the Lorde sayeth are boyde of peace But if they affirme that they doe lyue in peace and yet saye that they are not to bée inuaded wyth aduersitie and that no man dare to doe them hurt beléeue them not For the wrath of God shall be so great vpon them sodainely that both their dooings shal be brought to naught and their thoughts perishe It is no harde thing for him that loueth to boast on calamitie For so to boast is to boast vpon the care and prouydence of god Soone ended is the glory that is eyther gyuen or receyued of men and heauynesse doth alwaye accompanie worldly glorie The glorie of the good standeth in theyr owne conscience not in the mouth of men The ioy of the iust is both of God in God and their ioy is of the truth He that desireth true and euerlasting glory the same passeth not vpon temporall glory and hée agayne that either séeketh temporal glory or not despiseth the same wyth hys heart that person vtterly loueth not the heauenly glory Great quyetnesse of mynde hath hée which passeth neyther for prayses nor rebukes and slaunders Hée sheweth hymselfe soone contented and quiet with his owne state and calling whose conscience is cléere Neither art thou the more holy if thou be praysed nor yet the naughtier if thou bée dispraysed Thou art as thou art and canst not be called greater then as thou art in the sight and iudgement of god If thou wilt consider what thou art wythin thy Soule thou wilt not passe what men doe speake of thée outwardelye Man séeth thy face and outwarde shape God beholdeth thy minde Man wayeth thy déedes God considereth thyne intents meanings Euermore to doe well and to estéeme little of himselfe is the token of a modest mynde To admit the comfort of no worldely thing is singuler synceritie and cleannesse and an argument of inwarde sayth and trust Hée that séeketh for no testimonie of himselfe frō anye creature there is no doubte but the same hath betaken hymselfe whollye vnto god For he is not to be allowed which commendeth hymselfe sayth Paule but he whome God commendeth To haue to doe wyth God in our Soule and to be tossed outwardly wyth no affection is the state of the inwarde man. Of the louing of Iesus aboue all thinges The .vij. Chapter BLessed is he that vnderstandeth what it is to loue Iesus and to despise himselfe for Iesus sake For louing the person beloued must be forsaken forasmuch as Iesus will be loued onely aboue al things The loue of worldly thinges is deceytfull vnstable But Iesus is faithfull and durable He that cleaueth fast to a worldely thing the same shall perishe wyth the thyng subiect to decay and corruption but he that imbraceth Christ the same abideth still for euer Loue him holde thée still to his friendship which when all men goe from thée wyll not forsake thée nor at the length suffer thée to perishe Thou shalt sometime be pulled from men whether thou wilt or no wherefore both liuing and dying stick fast vnto Iesu commit thy selfe to his promise which when all men faile is only able to helpe thée Hée it is that is thy friende being of that nature and propertie that he can abide no other friende but doth onely challenge thy soule vnto hymselfe and sittes as King in the seate thereof Now if thou haddest skill to cast away the societie and medling in all worldelye thynges Iesus woulde willingly come and dwell with thée Thou shalte in maner finde it all lost whatsoeuer thou hast bestowed vpon any body besides Iesus Trust not or staye not vpon the wauering Réede For all men are grasse their whole glory doth vanishe like a flower Thou shalt soone be deceiued if thou shalt onely bende thyne eyes vpon the outwarde shew of men For if thou shalt séeke thy comfort gaine in other things thou shalt oftentimes suffer detriment or losse If thou shalt séeke for Iesus in all things truely thou shalt find Iesus but if thou shalt séeke thy selfe thou shalt find
marke that we shoote at The .x. Chapter LORDE SOnne I must be thy highest fardest ende if thou desire to be blessed and happy By this intent of thine shall thy witte bée purged being wickedly prone many times to it selfe also to the creatures For as soone as in any thing thou studiest for thine owne commodity thou fallest and wytherest as dry by and by in thy selfe Therefore thou must referre and direct all thinges to mée onely bicause I haue giuen al things and thou knowest that euery thing doth flowe from me as from the highest and most principall goodnesse and that therefore they are to be reduced vnto me againe as to their own fountaynē and spring As well the small as the great as well the riche as the poore doe draw liuely water out of me as out of a liuely fountaine and they which serue me of their owne accord and after a frée and honest sort shall be laden with benefites vpon benefites But if any will glory out of me or be delighted with any priuate goodnesse the same shall not obtaine parpetuall true ioye with gladnesse of heart but shall incurre diuers incommodities and anguishes of minde Therefore oughtest thou to ascribe and impute no goodnesse nor no vertue eyther to thy selfe or to any man liuing but to acknowledge althings for Gods benefites without whom man hath nothing It is I that haue giuen all thing it is euen I also that doe chalenge all things vnto my selfe by good right and with great seueritie doe require giuing of thanks This is the truth by which the vanity of mans glory is chased away And who so shall be indued with heauenly fauour true loue the same shall neither be attached with enuie nor discouraged in hart nor shall be holden with the loue of himself For Gods loue ouercommeth al things and displayeth or spreadeth abroad all the powers of the soule Nowe if thou bée rightly wise thou shalt reioyce in me onely thou shalt put thy trust in mée onely according as GOD onely is good to bée praysed aboue all thinges and to be magnified in all things That it is a sweete thing to serue God and to despise the worlde The .xi. Chapter SERVAVNT NOwe will I speake againe O Lorde will not kéepe silence and will speake after this sorte in the eares both of my God my Lorde and my king inhabiting the high heauen O how great is that pleasure O Lord which thou hast reposed or layed vp for them that feare thée not onely for them that loue thée but also for them that serue thée with their whole heart The swéetenesse of the beholding of thée is certainelye vnspeakable which thou giuest vnto thy Louers and in that point hast thou specially shewed forth the swéetnesse of thy loue that when I had no being thou then diddest make me and afterwarde when I went far astray from thée diddest bring me againe into the waye that I might serue thée and didst giue me in commaundement to loue thée O fountaine of continuall loue what may I say to thée or how may I forget thée which hast vouchsafed to remember me which contrary to all hope hast vied mercy toward me thine owne and after that I was corrupted and perished and hast wonne my heart vnto thée with thy fauor friendship when I did sée no plesure at all For which liberalitie of thine what thanks shal I render vnto thée againe I will euen serue thée But what great matter is it to serue thée whome the whole worlde ought to serue That rather séemeth great and woonderfull in thy sight that thou vouchsafest to admit and take into thy seruice so néedie so vnworthy a person and to choose him into the number of thy beloued seruants Beholde all things are thine whatsoeuer I haue or possesse and by which I doe thée seruice But howe is this that thou doest more serue mée than I doe serue thée Sée the heauen and the earth which thou hast made for mans commodities are at hande and doe euery daye whatsoeuer thou cōmandest them to doe Nay thou hast made and ordained the Aungels also for mans vses But the verye greatest matter of all is that thou thy selfe hast vouchsafed to serue man and hast promised that thou wilt giue thine owne selfe vnto him For which thy infinite benefites what thanke shall I yéelde thée againe I praye GOD I maye bée able to serue thée in all my life long I praye God I may be such a one as may serue thée but euen one day as I ought to doe Thou in déede art worthye of al seruice of all honor and euerlasting praise Thou in déede art my Lorde and I am thy simple seruant which am bound to serue thée wyth all my strength and neuer to be filled or satisfied wyth thy praises And surely so I will so I doe desire and whatsoeuer is wanting vnto me doe thou vouchsafe to supplye it Great honor great glory it is to serue thée and to despise al things for thy sake For they shall carie with them great rewarde that of their owne accorde haue put themselues in subiection vnto this most holy seruice shall finde the most pleasant comfort of the holye Ghost that haue renounced and cast awaye worldely pleasures for thy loue sake Great libertie of soule shall they attaine vnto that entring into the straight or narrow way for thy name sake haue contemned all worldely carkes and cares O acceptable and pleasant seruice of god by the which man is made frée and holy in déede O sacred state of Godlye seruice which maketh man equall to Angels accepted of GOD terrible to Deuils and commended of all faithfull O seruice to bée imbraced and alwayes to be wished for by which both the chiefest felicitie is procured and ioy gotten euerlastingly That the desires of the minde are to be examined and ordered The .xij. Chapter LORDE SOnne there yet remayne a great many thinges that thou must learne SERVANT What be those Lorde LORDE That thou submit thy desire altogither to my will and pleasure and be not now a louer of thy selfe but one coueting to doe as I will and commaunde Desires doe kindle thée oftentimes vehemently inforce ordriue thée In this case consider thou whether thou be mooued with my honor or stirred rather with thine owne commoditie For if thou couet ought for my sake thou wilt take in good woorth whatsoeuer I shall determine but if there lie hid any desire of priuate gaine euen the very same it is that doth hinder and way thée downe Therfore beware that thou rest not to much vpon thy conceiued desire without asking counsell of me least perhappes it repent thée afterwardes and that doe then displease thée which at the first did like thée and which thou diddest séeke after as the very best thing For neither euery affection that séemeth good is by and by to be followed nor yet the
THE Imitation or following of Christ and the contemning of worldly vanities Wherevnto as springing out of the same roote we haue adioyned another pretie treatise entituled The perpetuall reioyce of the Godly euen in this lyfe Ephesians 5. Be you followers of GOD as deere children and walke in loue euen as Christ hath loued vs c. Seene and allowed according to the order appointed Imprinted at London by Henry Denham INRI C. TeBrun pinx S. Gribelin Sculp ¶ To the Noble and Right worthy Prince Thomas Duke of Norfolke Earle Marshall of Englande one of the Lordes of the Queenes Maiesties priuie Counsell and Knight of the honorable order of the Garter IF Augustus Caesar renoumed Prince being presented by a poore and simple Poet with a fewe briefe and compendious Epigrams dyd not onelye by aunswering with the lyke seeme to accept and allowe that his trauaile but also wyth great and ample rewarde giue encouragement therewithall I trust that your Lordshippe being of your selfe both wise and well affected will much more in this so precious a present receyue my trauayle and fruitefull exployt The worke of it selfe deserues a good Patrone and the worthynesse thereof putteth me in mynde of your grace And although in the same no difficult questions at all are pursued I meane in matters of religion yet ghostly instructioÌ„s and right Godly lessons at large are dilated knowledge of letters and literall sense therein so much is nothing supported as amendement of life maners aduanced How much it is needfull in these present dayes your Lordshippe I thinke doth well vnderstand to you it is knowne how far doth dissent our life froÌ„ our knowledge And by howe much the more it shal be by your Lordshippe thought worthy the sale by so much vndoubtedlye your honor the better shall shew your selfe fautor and friend vnto vertue Not distance of place coulde haue altered my mynde but that to your grace I woulde haue presented this signe of good will and loyall entent And yet notwithstanding such inwarde affection I am to craue pardon of skillesse attempt and hoping no lesse then fauor therin I leaue your good grace vnto the Almightie who alwaies in honour preserue your estate Your humble Oratour Edwarde Hake To the Reader THOV hast here gentle Reader the path-way to perfit lyfe vnder the tytle of The ImitatioÌ„ of Christ whose footesteps if thou follow thou canst neuer go astray for he is the way the truth and the life Learne here wyth Christ to contemne the worlde learne his modestie his meekenesse and humilitie In doctrine learne his synceritie simplicitie veritie Learne his loue vncomparable charity And to conclude learne to beare thine owne Crosse after Christ manfully This shalt thou soone learne to doe if thou canst once become humble in thine owne eyes For to the humble God giueth grace but the prowde he doth resist Fly therefore from pride as farre as possible thou mayest It was the ouerthrow of the first man yea God spared not his Aungels in theyr pryde Wherefore Christ hath sayde that who so shal exalt himself shal be brought low and who so shall humble kimselfe shall be exalted Humble thy selfe therefore wyth Christ follow his steps in this lyfe and where thou shalt not finde thy selfe able to treade in his steppes as thou wouldest call vppon him for helpe and thou shalt be sure that eyther he will make thee able or else accept thy desire for the deede that thou desirest to doe And that crowne of righteousnesse that is due vnto him he will giue vnto thee in that daye when he shall take thee vnto himselfe Farewell in Christ and praye with all the holy Sainctes that Christes Kingdome may shortly come Amen ¶ The Table or Summaries of all the Chapters OF the contempt of worldly Vanities folio 1. Of Modestie folio 3 Of the Doctrine of the truth 4 Of Wit in our doings 6 Of the reading of holy Scripture 7 Of the vnruly affections of the minde 7 Of fleeing vayne Hope and Pryde 8 Of taking heede of ouermuch familiaritie 9 Of Obedience and Subiection 10 Of the auoyding of familiaritie of wordes 10 Of the attayning of peace and earnest desire of profiting 11 Of the profite of aduersitie 12 Of resisting temptations 13 Of taking heede of rash iudgement 15 Of the workes of Loue. 16 Of bearing of other mens faults 17 Of solitarie Lyfe 18 Of the examples of Godly Fathers 18 Of the exercises of one that is the childe of God in deede 20 Of the loue of solitarinesse silence 22 Of chastining thy soule keeping the same in awe 25 The consideration of mans miseries 26 Of the meditation of death 28 Of the last Iudgement of God and punishment of Sinners 31 Of the zealous amendement of our whole lyfe 33 ¶ Of the â—â—â—â—rde lyfe of Man. 37 Of Modestie and obedience 39 Of the good and quiet person 40 Of the sinceritie of mynde plainesse of meaning 41 Of the consideration of a mans selfe 42 Of the ioy of a good Conscience 43 Of the louing of Iesus aboue all things 44 Of the familiar friendship of Iesus 45 Of the lacking or being without comfort 46 Of thankefulnesse for the benefites of God. 49 Of the small number of the Louers of Christ his Crosse. 50 Of bearing of Christ his Crosse. 52 Of the inwarde communication of Christ wyth the faythfull Soule 56 That the truth doth speake within vs without noyse of wordes 57 That the wordes of God are to be hearde humbly and that the same notwithstanding be not pondered wayed of most men 58 ¶ A prayer by which heauenly doctrine and religion is called for 59 That truth and modestie in the sight of God is to be exâ—â—â—ised 60 Thâ—â—â—â—yse of God and thankesgiuing for his benefits and likewyse of the force of the loue of God. 61 Of the tryall of the true Louer and howe the enimie must be resisted 63 Of Modest hyding the benefits of God. 65 Of setting little by a mans selfe in the sight of God. 57 That we ought to driue all our doings to Gods glorie as to the fardest ende or marke that we shoote at 68 That it is a sweete thing to serue God to despise the worlde 69 That the desires of the minde are to be examined and ordered 71 Of the maner of patience and the fight against desires 71 Of obeying our betters according to the example of our Lorde Iesus Christ. 73 Of considering the secret iudgements of God that we do not aduance our selues to much in prosperitie 74 How we must be minded and what we ought to say in such things as we desire to haue 75 ¶ Prayers to performe Gods will. 76 That true comfort must be sought for in God only 76 That all carefulnesse is to be committed to God. 77 That the miseries of this life must be suffered paciently according to Christes example 78 Of bearing of iniuries and wronges and who it is
had in admiration and to be called wise Now many things there are the knowledge of which doe lyttle profyte the Soule or rather nothing at all and he is a verie foole that earnestly applyeth any other thinges than those which doe make to hys owne saluation Many words doe not fill the soule but a godly life doth refresh the minde and an vpright cōscience doth minister boldnesse to approche vnto god Looke how manye the moe and better things that thou hast learned so much the more grieuous punishment shalt thou haue except thou leade thy life so much the more vertuously Wherefore waxe thou not insolent either for any cūning or knowledge that thou hast but rather become the more fearefull for the knowledge of things that god hath giuen thée aboue others And if thou thinke to thy selfe that thou knowest many thinges that thou hast learned many things wéete thou well that there be a great sort of thinges more which thou doest not know and be not therefore prowde lofty but rather acknowledge thine owne ignorance and want of skill Wherefore shouldest thou put forth thy self afore other when there are many founde better learned and more skilfull of the law than thou thy selfe art If thou wilt know and learne some thing with vtility and profit loue thou to be vnknowne and to be accounted as no bodye For true knowing despising of a mans owne selfe is the chiefest and moste profitable learning aboue al other and great wisedome and perfection it is to set little store by himselfe and to magnifie other men and to haue them in price and estimation If thou shalt sée one offende openlye or commit some grieuous cryme thou oughtest not therefore to thinke thy selfe more perfite than he is For thou knowest not howe long thou shalt thy selfe continue in vertuous lyfe We are fraile assuredly all the sort of vs but yet thinke thou that no bodie is more frayle than thy selfe Of the doctrine of the truth The thirde Chapter HAppie is hée whome the truth teacheth not with letters and wordes that vanish but wyth it selfe by it selfe euen as it is For oure opinions and senses doe oft tymes deceyue vs and bée of lyttle force What profiteth subtile disputacion about hid and obscure matters which though we be ignorant of yet shall they be no hinderance vnto vs at the iudgement day of God Truely it is notable follie that wée doe wilfully apply our selues vnto curious and hurtfull thynges and despise such thinges as bée profitable and necessary for vs Being so Egle eyed yet we sée nothing at all Wherfore should we passe vpon those diffused termes of the Logicians called Genus and Species For he is ridde from a great number of opinions whome that euerlasting Worde doth speake vnto For all things haue their beyng of the worde onely and all thinges doe speake the worde onely this is that beginning which doth speake vnto vs and without whome no body vnderstandeth or iudgeth the thing aright But hée vnto whome all thinges are that one thing and which draweth all things vnto that one thing beholdeth all things in that one thing the same is able to be constant of minde and euermore to repose himselfe in god O God of truth make me one with thée in euerlasting loue It yrketh me to reade here many things diuers times It is in thée whatsoeuer I doe desire and couet Let all Teachers holde their peace let the whole worlde kéepe silence in thy sight doe thou onely speake vnto mée For the more néerely ioyned that euery man is with himselfe and the more dwelling in himselfe hée doth the lesse runne at random abrode the same doth perceyue both so many the mo thynges and the more profounde thinges wythout labour bicause he receyueth the light of hys vnderstanding from aboue A pure simple and constaunt soule is not drawne into dyuers workes which doth all thinges vnto the honour of God laboureth earnestly to ceasse from al loue of himselfe For what doth more hinder a man and vexe him than the vnruly affections of the soule A good and godly man doth first and formost take deliberation wyth himselfe before such time as he begin his businesse neyther doth he suffer hymselfe to be drawne away to wicked lustes by his owne déedes but enforceth them to be at obedience and commaundement of right reason Surely there is no combat more sharpe than for a man to endeuor to conquere himselfe and thys is the worke that we ought to take in hande that wée doe conquere our selues and become euery daye more strong than our selues and euermore profite somewhat in vertuous life For the whole perfection of thys life hath a certaine imperfection adioined vnto it and all the knowledge of truth that we haue here is yet not voyde of darknesse and ignoraunce The humble knowledge of our selfe is altogither a more certaine and approued way vnto God than profound searching out of knowledge And yet is not knowledge to be founde fault withall or the vnderstanding of any thing which being duely considered is good and the creature of god Howbeit I say that an vpright conscience is euermore to be preferred before it and the lyfe that treadeth the path of vertue and Godlynesse But bicause most men doe studie rather howe to haue knowledge than to liue well it happeneth that most commonly they erre or wander and doe get in maner no fruite and commodity or at least wise slender and smal in consideration of their traueyle who in case they woulde bée as diligent both in rooting vp of vices and also in sowing of Vertues as they are in proposing of questions certes there shoulde not be so manye enormities and haynous offences committed of the Vulgare people nor yet should there reigne so great libertie of lyfe amongst those that are learned And when the day of our doome or iudgement shall come and accompt shall be required at our handes not what we haue read but what we haue done nor yet howe well wée haue spoken but howe Christian-like we haue liued Go to nowe I praye you where are all those maisters and passing fellowes at thys present which were once of thyne acquaintaunce whilest they were lyuing and flourished in learnyng whose stypendes other men doe nowe enioye which perhappes doe not so much as once thinke vppon them nowe Euen they séemed to bée somewhat also as long as they were alyue and yet nowe there is no wordes at all made of them So soone doth the glorye of thys Worlde vanyshe awaye If these men had framed a lyfe according to theyr knowledge then had they traueyled in the studyes of learning happilye Howe many men doe perishe in the Worlde through theyr vayne knowledge in that they make small accompt of the worshippe of GOD and bycause the same had liefer to be great than to bee humble it happeneth that theyr thoughts are nothyng but vayne and vnprofitable Hée
thy selfe in déede howbeit to thine owne destruction For euery man doth more hurt vnto himselfe if hée séeke not after Iesus than the whole worlde and all hys enimies can doe besides Of the familiar friendship of Iesus The .viij. Chapter WHilest Iesus is present al thinges are in good case nothing séemeth difficult or heard but whē he is once absent al things are vneasie When Iesus doth not speake in the soule of man euery comfort is but of litle force whē the same doth speake but one worde méere comfort is felt So Marye Magdalene did ryse from the place wherin she wept assoone as hir Sister Martha did bring hir word that hir Mayster was come that he did cal for hir Happy is that howre in the which Iesus doth cal thée frō teares vnto the ioy of the spirit How dry harde art thou without Iesus How foolish vaine art thou if thou couet any thing besides Iesus with greater losse no doubt thou doest so then if thou shouldst léese the whole worlde For what good can the world do thée without Iesus To be without Iesus is bitter death To be with the same Iesus is pleasant life If Iesus shal be with thée no enimie shal be able to doe thée hurt He that findeth Iesus findeth a good tresure or rather the chiefest goodnes of al other He that forgoeth the same Iesus forgoeth too too great a commoditie And why haue I said to great Nay he forgoeth more thā if he lost the worlde beside He that liueth without Iesus is very poore he that agréeth well wyth Iesus is very rich to be conuersaunt with Iesus is a point of great cunning and to be skilful in kéeping of him thy friend is a point of great wisedome Be modest and pacient and so shall Iesus be present with thée Bée godly and quiet and Iesus shall abide styll with thée Thou shalt soone dryue the same Iesus away and shalt forgo his fauor if thou shalt turne thy self to outward things Now if thou léese him by driuing of him away vnto whome then wilt thou flie for comfort Or what friende wilt thou then séeke for truely without a friende thou canst not long lyue and if Iesus shall not stand thy friende aboue all other thou shalt bée sorye without measure being once forsaken of him Therefore thou doest foolishly if thou trust to any beside or reioyce in any other Better it is to haue the whole worlde against thée than Iesus onely Wherefore of all those that are deare vnto thée let Iesus be the dearest Let other be loued for Iesus sake and let Iesus bée loued for his owne sake Iesus Christ alone is singularlye to bée beloued who among thy friendes is onely founde good and faythfull For his sake and in hym both thy friendes and enimies ought to be deare vnto thée and the same Iesus must be prayed vnto for them all that all may know and loue him Neuer couet to be praysed and loued singularly for this belongeth to God who hath no péere or equall neyther wish thou that any mannes minde should be addicted wholy vnto thée nor be thou occupyed in the loue of any man but let Iesus be both in thée and in all good men haue a cleane and frée soule and such as is without all let of worldely things For thou must be cleane and bring a sincere soule vnto Iesus if thou wilt giue thy selfe to contemplacion and beholde howe swéete or pleasant the Lorde is And surely thou shalt neuer get vp to that gryce vnlesse thou be preuented drawen with his fauor that all things being abolished wholy reiected of thée thou mayst be coupled vnto him alone For if Gods fauor be the meane betwéene man and Iesus it hapneth that man is able to doe euery thing If the same fauor haue once departed from a man he by and by is poore and weake and as it were one left onely for torments and whipping which thinges whilest they chaunce thou oughtest not therfore to be discouraged or yet to dispaire but to haue a good hope of the wyll of God and pacientlye to beare all thy mysaduentures vnto the prayse of Iesus christ For Sommer followeth after Wynter and the day retourneth againe after the nyght and great cleerenesse commeth after tempest Of the lacking or being without comfort The .ix. Chapter IT is no hard matter to despyse worldely comforte so long as Gods comfort is present wyth thée But to be able to lacke both worldelye and Heauenlye comfort and willingly to suffer the banishement of the soule for the glory of God and to be affectionate towarde himselfe in nothing nor yet to behold his owne merite or reward this surely is a great matter or rather the greatest of all other What great thing is it if whilst the fauor of God is with thée thou be chéerefull and godly Who would not wishe for that howre as wel as thy selfe Pleasantly doth he ryde whome Gods grace doth carie what woonder is it if he féele no burthen that is caried of the Almightie and conducted of the highest Guide Gladly doe we cleaue fast vnto the comfort of some creature and hardlye doth man renounce and forsake himselfe yea much and long time must he fight or striue before hée learne fully to mayster himselfe to draw all his powers vnto god So long as hée stayeth vpon hys owne selfe he quickely falleth vnto worldely comfortes but the true louer of Christ and the studious folower of vertues doth not turne vnto those comforts nor séeketh after such delites of the senses but rather for vehement exercises for streight labors for Christs his sake Therfore if at any time spirituall cōfort be graunted thée of God receyue thou the same with thankesgiuing and wéete thou that it is gods gift and not thy deseruing and be not prowd thereat Reioyce not to much at thy gift nor waxe prowde vainely but be rather so much the more modest and in all thy déedes also the more warie and fearefull For the time of that comfort shall passe awaye and temptacion shall come after Therfore when comfort is taken from thée dispaire not forthwith but looke after helpe at Gods hand wyth modesty and pacience For God is able to endue thée againe with a more ample gift greater comfort Neyther is this thyng straunge or vnwoonted vnto them that haue once made tryall of the waye of god For men of greatest vertue and the auncient Prophets haue assaied and felt such alteration in themselues Therefore a certaine man endued wyth the Spirite of God sayde thus Whilest I was in so great felicity I thought I should neuer haue beene disgraced againe And when the same felicitie was once taken awaye from him hée addeth what then happened vnto him in these woordes Afterwarde when thou diddest hyde thy face from me I was troubled And yet all thys while he dispayreth not but prayeth vnto God so much
precious than that it can abide to be ioyned with outwarde thinges Therefore whatsoeuer is a let to the same thou must cast it away frō thée if thou desire to be indued therewithall Séeke for a place of solitarinesse loue to dwell by thy self alone séeke for no mans communication but rather poure forth deuout prayers vnto God that both thy minde may be stirred vp and quickned and thy soule guiltie vnto it self of well dooing Set nothing by the whole worlde and preferre thy studye applyed to God before all outwarde thinges For thou canst not both apply thy selfe vnto me also be delighted with things transitory Thou must depart from thy acquaintance deare friends and thy mind must be called away from all worldly comfort Saint Peter doth admonishe the Disciples of Christ euen so to behaue themselues in thys worlde as straungers traueylers O how great faith and trust shall the person that shall dye haue whome the desire of no maner of thing doth kéepe still in the world But to haue a mynde thus secluded from all things belongeth to a man that is not sicke neither doth the sensual man knowe the libertie of the inward man. Surely if he will haue himselfe to be made spiritual he must renounce both things farre oft hard by must beware of no man more than himself If thou shalt once conquere thy selfe perfitely thou shalt the more easily subdue all other things For to triumph ouer a mans self is perfite victorie For he that hath himselfe subiect vnto himselfe in such sorte that both his appetite is obedient of reason his reason obedient vnto me in al things this man is both the conqueror of himself in déed also the Lorde of the world to which grice if thou desire to come thou must begin lyke a man and the hatchet must be put to the roote that thou maiest cut out and plucke vp by the roote the secrete inordinate loue both of thy selfe and of all priuate and carnall goodnesse For of this mans inordinate loue of himself all onely doth depende whatsoeuer by a man must be grubbed vp which mischiefe being ouercome subdued great peace and continuall calmenesse shall folow after But bicause fewe doe endeuor to dye perfitely vnto themselues and to depart out of themselues fully it hapneth that most of them do abide stil enwrapped in themselues cannot be caried vp in spirit aboue themselues But he that desireth to be conuersant with me fréely he must néedes slay and mortifie all his wicked inordinate affections and not cleaue desirously to any creature through priuate loue Of the diuers motions of Nature of Grace The Lix Chapter LORDE SOnne marke diligentlye the motions of Nature of Grace For they bée mooued after so suttle contrary a maner the one to the other that they can scātly be discerned but of the spiritual man one altogither lightned within Al mē in déed do couet the thing which is good do pretend some good thing in their sayings and déedes therfore are many deceiued with that shew countenance of a good thing Nature is subtile draweth intrappeth deceiueth many men and alwaies will haue hir selfe to be the proposed ende of hir doings But Grace behaueth hir selfe plainely and declineth from all kind of euill vseth no deceit and doth all thinges plainely for Gods sake resteth in him vnto the ende Nature refuseth to die to be kept vnder to bée ouercome to obeye to be subiect Grace studieth to mortifie hir selfe resisteth hir appetite desireth to be subiect and to be ouercome and will not vse hir owne libertie loueth to be kept at commaundement desireth not to beare rule ouer any man but is ready alwaies to liue to remaine to be vnder God to be in subiection with lowlinesse to al worldly things for Gods sake Nature studieth for hir owne commodity considereth what gaine maye growe vnto hir by another but Grace doth consider rather not what is profitable commodious to it self but what is profitable vnto many men Nature is gladly honored and magnified but Grace giueth al honor and glory vnto god Nature is afeard of reproch contempt but Grace reioyceth to be vsed reprochfully for the name of christ Nature loueth ydleyesse ease of body Crace not knowing howe to be ydle embraceth labour willingly Nature coueteth after curious and beautifull things and abhorreth the vyle and grosse things Grace is delighted with simple base things despiseth not things mishapen nor refuseth to be clad with olde rotten rags Nature beholdeth transitory things reioyceth at worldely gaines is sory for losse is prouoked to impacience with euery reprochfull word but Grace hath regard of things euerlasting doth not cleaue vnto corruptible thinges is not troubled with losse nor prouoked to anger with words somewhat spyteful and roughe bicause shée hath placed hir treasure in heauen where nothing is corruptible Nature is couetous more willingly receyueth then giueth as louing hir priuate commoditie but Grace is bountifull and liberall flying hir priuate profite content wyth fewe things iudging it more blessed to giue than to take Nature is prone vnto the creatures to fleshe to vanitie to gaddings about but Grace doth alure to God to vertues biddeth the Creatures adue flyeth the world hateth the desires of the flesh represseth gadding about is ashamed to be séene abrode Nature séeketh for outwarde comforts by the allurements wherof shée may be quieted but Grace séeketh comfort in God alone delighteth it selfe in the chiefest felicitie aboue the reach of all visible things Nature doth all things bycause of priuate gaine and commoditie nothing for naught shée alwayes looketh eyther for equall or greater recompence or else for praise and fauor for hir good déedes desireth that hir déedes gifts be greatly wayed set by But Grace séeketh for no worldely thing nor requireth any other rewarde or recompense for hir selfe then God alone nor coueteth mo things necessary to this life then so much as is néedefull to the attayning of lyfe euerlasting Nature reioiceth in the multitude of friends kinsfolkes bosteth in nobility and greatnesse of stock smyleth vpon the mighty flattereth the rich and doth sooth vp their sayinges that be like vnto hir selfe But Grace doth loue euen hir enimies also and is not prowde with the multitude of fryendes nor hath the place of hir birth noblenes of bloud in admiration reuerence vnlesse perhaps the greater vertue and godlinesse did there appeare The same doth more fauor the poore than the riche doth more lament the case of the innocent and harmelesse man than of the mightie reioyceth in the behalfe of him that is true not of him that is deceitfull doth alwayes exhort most of all to followe all those gifts that are best and to expresse the sonne of GOD in vertues and good
life Nature doth quicklie complaine of néede pouertie Grace beareth lacke constantly Nature referreth al things to hirself and striueth and contendeth for hir selfe but Grace referreth al things vnto God from whence she tooke hir beginning ascribeth no goodnesse vnto hirselfe is not arrogant nor contencious nor preferreth hyr owne sayings before other mens but submiteth hir selfe in all searche of truth vnto Gods wisedome and iudgement Nature is gréedie to knowe and to heare strange misteries and and secretes shée is a boster of hir self desirous to make proofe of many things with hir senses desireth to be knowne and to doe those things by which shée may get prayse and admiration But Grace doth not employ to labor to vnderstand strang and curions things because all that doth procéede and take his beginning of that auncient corruption of ours wheras in déede no strange thing is durable vpon the earth Therfore it teacheth a man to kéepe downe vaine delight to refraine frō ostentation braging modestly to hide things prayse woorthy things to be had in admiration for their excellencie out of euery thing and knowledge to séeke for the fruit of profit and the prayse and honor of god Shée will not haue hir selfe nor hir things to be praised but desireth that thanks shoulde be giuen vn-God for his gifts who giueth all things vpon méere loue This Crace is a light set aboue Natures reach and a certaine singuler gift of God and properly the marke of the elect and the pledge of euerlasting life which lifteth vp a man from the loue of earthly things to the loue of heauenly thyngs of carnall maketh him spiritual Therfore the more sharply that Nature is pressed downe ouercome so much the greater Grace is poured into it so much the more is the inwarde man reformed daily with new gifts according to the ymage of God. Of the corruption of Nature of the power and strength of Gods Grace The Lx. Chapter SERVANT O Lorde my God which hast created me lyke vnto thy ymage graunt me that benefite which thou hast declared to bee so necessary for me and of so great force vnto euerlasting life that I may ouercome my nature so corrupt and sinful that it draweth me to sinne and to destruction For I féele in my flesh the law of sinne that fighteth against the law of my mind compelleth me in many things to obey mine appetite so that I cannot withstande hir assaults vnlesse that thy most holy Grace doe helpe me beyng ardently poured into my soule I say agayne I haue néede of thy Grace the same great that Nature may be ouercome alwaies prone to euill frō the beginning of my life For Nature being fallen and corrupted through sinne by Adams fault the punishment of this great blemish hath come ouer al mē so that Nature hirself which was created good right by thée is accounted now for the vice weakenesse of the corrupt nature bicause the motion that is left vnto it doth draw vnto euil to the infeor things For as touching that slender force which abideth still therein the same is as it were a certaine sparke raked vp in the embers This is that naturall reason compassed about with a blacke darkenesse so yet neuerthelesse that it can as yet discerne and iudge good and euill truth falshood although it bée not able to perform whatsoeuer it approueth nor enioyeth as now perfite light of truth nor yet the soundenesse health of his affections Hereby it commeth to passe O my God that I am delighted with thy law as toughing the inward man knowing that thy commaundements are good iust holy reproue al euil sinne teach that it shoulde be auoyded But with my flesh I serue the law of sinne whilest I obay appetite more than reason Herevpon it commeth that I haue a will ready inough but I finde not power abilitie to make performance Hereof I determine many times to doe many things well but bicause Gods fauour is wanting which shoulde helpe my weakenesse it hapneth that I leape backe againe am tired for a small fighting against my seife Herevpon it hapneth that in déede I doe acknowledge the way of perfection doe plainely inough see what belongeth to my dutie but being pressed downe with the waight of my corruptiō I cannot arise vnto the more perfite things O how necessary is thy grace for me O Lorde both to make entrance into that which is good also to go forward therin and to bring it to perfection For neyther am I able to do ought without the same Grace againe when the same Grace doth confirme and strengthen me then am I able to doe all things in thée O the right heauenly Grace without the which no merits of man no gifts of Nature are to be had in any price or regard Artes are of no force riches are of no force beauty and strength is of no force wit or eloquence is of no force with thée O Lord without Grace For as for Natures gifts they are cōmon as well to the good as to the bad But Grace is a gift peculiar vnto the elect wyth the which who so are endued they are accounted worthy of euerlasting life To be short it is of so great price that without it neither the gift of prophesie nor the dooinge of miracles nor the most hid vnderstāding of secret things are any thing at all to be estéemed Nay neyther faith nor hope nor all the other vertues are acceptable vnto thée without loue grace O blessed Grace which makest the poore in spirite to be rich in vertues makest the lowly humble minded mā to be wealthy in good things Come to me come downe to me Replenish me earely with thy comfort least my soule do faile me for very wearinesse of mind drynesse I beséech thée O Lorde vouchsafe me of thy grace For the same is sufficient for me though the other things be not had which Nature doth desire I say againe if the same be assistent to me I will feare the euill of no temptacion at all of no calamitie at all This is my strength this bryngeth counsayle and health The same is both mightier then al our enimies more wise then are al wise men in the worlde Shée is maistres of truth teacher of discipline light of the mind comfort of anguishes the chaser away of sadnesse the taker away of feare the nurse of religion and godlinesse the moother of teares Without it what am I but a dry sticke an vnprofitable and vile blocke Therefore O Lord let thys thy Grace alwayce both go before come after and let that bring to passe that I may alwaies apply my selfe vnto well dooing through Iesus Christ thy sonne Amen We ought to denie our selues and to followe Christ by his Crosse. The Lxi. Chapter LORDE SOnne the further off thou shalt depart from
feared and not discussed as they which doe passe mans vnderstanding capacity Desire not so much as to search or dispute about the merits of the saints and Godly who shall bée more holy or greater then other in the kingdome of heauen For these things doe manye times cause vnprofitable debates contentions doe also mainetaine pride and ambicion whereof aryseth enuyinges and dissentions whilest one stryueth prowdly that an other is holier than the rest The desire to learne these things the searching of them out are fruitlesse Nay rather doe displease the godly sort For I am not God of dissension but of peace which peace consisteth in true modestty and lowlinesse not in arrogancy and pryd Some for the affection of loue doe cast more fauour vnto these then to those but they do it rather vpon their carnall affection then that God is so affected I am he that haue created all the saints that haue endued the same wyth gifts haue giuen them honor I know the merites of euery man I prouoked them with moste pleasant gifts and benefits I knew that they were to be loued before the beginning of the worlde I did choose them out of the worlde not they me I called thē w my fauor I drew them to me with my mercy I led thē through diuers temptacions and did poure vpon them notable comforts I gaue them perseuerance and did crowne their pacience I knowe both the first and the last I embrace all men with loue incredible I am to be praysed in all my saintes ioyntly and to be magnified and honored in all particularly aboue all thinges which saints being appointed by me to saluation I haue so gloriously lifted vp without any of their deserts going before Therfore he that despiseth euen the least of my seruaunts the same doth neither honor the great in as much as I haue made aswell the small as the great so that he the doth derogate from any on of the saints the same doth both derogate frō me from al the parteners of the heauenly kingdome For they are al but one in the bonde of loue thinking all one thing willing all one thing also louing al one another with mutuall loue Nay rather which is a much more high matter they more loue me than themselues their owne merits For being rauished aboue themselues drawne beside the loue of themselues they do go forward altogither vnto the loue of me do repose themselues in the fruition therof in so much that nothing can turne thē from it or thrust them down as the which being full of euerlasting truth doe burne w the fire of vnquenchable loue Therfore let the carnall sensuall men leaue of to reasō about the state of the saints which knowe not to do ought else but to loue their priuat ioies Many as yet by their naturall affection and worldly loue are bent to these or to those and euen as their iudgement is in the inferior things so doe they likewise imagine of the heauenly things Without doubt it cannot be vttered in words in how great vnlikelynesse in those things do differ the one from the other which the vnperfit men do think with themselues which the men that by God are lightned doe behold as made open vnto them frō aboue Wherfore beware Sonne that thou occupie not thy self somewhat curiously about those things which passe the capacitie of thy wit but rather apply thy selfe vnto that that thou mayest bée found euen the least in the kingdome of god Now in case a man did know who were accounted more holye or greater than other in the heauenly kingdome what should the knoledge thereof auaile him vnlesse he did humble himselfe so much the more vnto me and rise vp higher vnto the greater prayse of my name He doth a much more acceptable thing vnto God which doth thinke vpon the greatnesse of his sinnes and the slendernesse of hys vertues and how farre of he is from the perfection of the saintes then he which reasoneth about the greatnesse lownesse of the saints and godly They do not boast of their merits which doe ascrybe no goodnesse at all vnto themselues but acknowledge that all cōmeth from me which they haue bicause I haue bestowed al those things vpon them accordyng to my excéeding great loue of Godlinesse and surely they are enuironed with so great loue of Godlynesse and so great ioy of mynd that no glory at all no maner of felicitie is wanting vnto them The more high in honor and glory that all the saints are so much the more modest and the nygher and eke the more déere the same are vnto mée And for this cause that same in the Apocalips is wrytten That they did cast their Crownes before God and with a groueling countenance before the lambe did worship him liuing for euermore Many doe séeke who is greatest in the kingthe kingdome of God and cannot tell whether that they themselues shall bée reckened in the number of those that are least It is a great thing to be the verye least in Heauen whereas all be great for all shall be called and shall so be in déede the children of God. The least shall growe into a thousande and the hundreth person that shall be punished of me shall dye a yoong man For when the disciples asked who shoulde be greatest in the kingdome of God they had this same aunswere Vnlesse yee be altered in manners and become like vnto the little ones yee shall not enter into the Kingdome of Heauen Therfore who so shall humble hymselfe lyke to this little chylde he shall be greatest in the Kyngdome of heauen Wo be to them that disdaine to submitte themselues wyth the little ones for the gate of the Heauenly Kingdome is to lowe for them to enter in at Wo bée to the ryche also that haue their comfortes here in thys Worlde For when the poore doe enter the Kingdome of GOD they shall stande wythout crying and howling Keioyce yée lowly and méeke Triumph ye poore for the kingdome of God is yours in case yée doe obey the truth That all hope and trust must be fixed in God alone The Lxiiij Chapter SERVANT LOrde in whome is my trust set in this life or what is my greatest comfort among all things that are vnder the cope of heauen Art not thou O my Lord GOD being endued with infinite mercye When was I eyther in good case wythout thée or in euill plight whilest thou wast present with me Surely I had lieffer to be poore for thy sake then to be rych wythout thée and had rather to be a traueyler with thée vpō the earth than wythout thée to possesse heauen Where thou art there is heauen And again where thou art not there is death and Hell. Thou art my longing and wishe therfore doe I recken it necessarye to sigh to cry to praye vnto thée In fine I can fully put