THE IMITATION OF CHRIST, Divided into four Books.  
Written in Latin by THOMAS à KEMPIS, And the Translations of it Corrected & amended by W. P.  
OXFORD, Printed by Leonard Lichfield Printer to the famous University, for Edw. Forrest. 1639.   

TO THE RIGHT REVEREND Father in God WALTER LORD BISHOP OF WINCHESTER, Prelate of the Noble order of the GARTER, my singular good Lord and Patron.  
Right reverend Father in God, and my very singular good Lord.  
SETting aside more serious studies, and being desirous to recreate myself with some books of meditation, it was my good hap to meet with this little tract Of the Imitation of Christ: And having looked over some of it, I began to admire both the plainness and the pythinesse of it; being so well fitted to the capacity of the ignorant, and yet not unworthy the perusal of the learned, insomuch that I find it to be true by mine own experience, that the high commendations so many have given of it, is not without just cause. For I must confess to the glory of God and mine own comfort, that I have profited more in the course of Christianity, by the perusal of this one small book of devotion, then by turning over many volumes of controversies. For I found in it great motives to selfe-deniall, humility, obedience and devotion, to humility in ourselves, to obedience towards superiors, to devotion towards God. I then began to inquire whether it were translated or no, and I find it is translated into all languages, and into english several times, yet could none of these altogether please me; for I perceaved some of them to stick too close to the letter, & others fly too far off: I have therefore taken a little pains to fit it to our own language and yet not leave the author too much. And because the Author thereof was too much addicted to one side, I made bold to leave out that which might offend any Christian palate, and have endeavoured that it should look with an equal and unpartial eye upon all good Christians. And it were to be wished that we had more books in this kind, and that we did especially apply ourselves to such kind of books; for men now adays are immoderately wedded to their own opinions, they labour to dispute well, not to live well, and delight more in books of controversy to strengthen them on that side they are, then in books of devotion to teach them what each good Christian should be.  
So that the admonition of the Apostle was never more seasonable than now, Let your moderation be known unto all men. Phil. 4. 5. That therefore others may be the better encouraged to peruse this so plain and profitable a book, I have presumed to shelter it under your Lordship's gracious protection. And to whom could I more fitly dedicate so pious a work then to your Lordship, in whom humility piety, and devotion, joined with a singular temper and moderation are so well met together. The assured confidence of all these doth give great assurance, that you will favourably accept of the weak endeavours of  
Your Lordships humbly devoted Chaplain WILLIAM PAGE.   

To the Christian READER.  
ANd to whom should I more fitly commend this pious work of the Imitation of Christ, then to thee good Christian Reader whosoever thou art, and wheresoever thou dwellest; I say wheresoever thou dwellest, for nowadays it is an hard matter to find a good Christian: the Prophet bid them run to & fro, through the streets of jerusalem, and seek in the broad places thereof if they could find a man, jer. 5. 1. They were not so much troubled to find out a man as we shall be to find out a Christian. We so busy ourselves about Controversies, that we forget to be good Christians. There was a time indeed when the name was first given at Antioch, Act. 11. 26. that it was then well set by; but this lasted not long, for presently after they fell a sideing amongst themselves, and one cried I am of Paul, another I am of Apollo's, and another I am of Cephas, and another I am of Christ, and much ado had S. Paul 1. Cor. 1. 12. to appease these factions: for presently after they fell to them again, and have so continued, yea and increased in them even unto this day. But Christ is not divided, saith the same Apostle, neither is this to imitate Christ the God of love and peace, who loved us when we were his enemies; and the Apostle makes a good inference of imitation upon it. 1. john. 4. 11. Beloved, if God so loved us we ought also to love one another: Nay as though there were nothing else required of a good Christian, and a follower of Christ, our saviour saith, joh. 13. 15. by this shall all men know you are my disciples, if you have love one to another. Seeing then this is the proper and peculiar badge and cognisance of a disciple of Christ to love his fellow disciples, what preface would be fitter here, than an introduction to all Christians to be in peace and charity one with another.  
But alas how unwelcome a task is it, to entreat of peace and charity! For he that goes about to part a fray, in all likelihood will have blows on both sides, especially where the opposites & combatants are fierce and violent, he that is eager on any one side shall be sure to find some fast friends, but he that bewaileth the miserable distraction of the whole, and doth but set a foot forward to make up the breach, will find few to take his part, but shall be sure to have many about his ears: And therefore we may observe that presently after our Saviour had said, Blessed are the peacemakers, Mat. 5. 9 10. he immediately addeth, Blessed are they that are persecuted for righteousness sake: knowing well enough that if a man will undertake to be a peacemaker, he must presently prepare to suffer persecution, and I know none greater than that of peacemakers in religion for they suffer on all sides, either by sharp and bitter words, or by scoffing & jeering speeches. For although the hot-spurres of these times be at deadly feud and bitter enmity one with another, yet will they like Herod and Pilate, join together and muster up their forces against those who labour any kind of pacification and desire to be quiet in the land. We is me (saith David Ps. 120. 4. 5 6. that I am constrained to dwell with Mesech, and to have mine habitation amongst the tents Kedar: my soul hath long dwelled among them, that be enemies unto peace. I labour for peace but whn I speak unto them thereof, they make them ready to Battle. Never could the pious and peaceable Christian more truly cry out then now, My mother's Children were angry with me. Cant. 1. 5. A strange speech to call them Mothers children: had it not been a more easy & familiar way to say my Brethren or my Sisters were angry with me (for so they must be, if they were her Mother's Children) why then doth she make such an involved speech of it, My mother's children were angry with me. True indeed though they cannot choose but be her brethren, (as being her Mother's children) yet she doth not, she dares not call them brethren, for they will not acknowledge it, they hate the name of brethren, and make themselves professed enemies, and therefore she is forced to leave out this loving and affectionate compellation of brethren, and say in a kind of strange phrase, My mother's children were angry with me. Yet should no man be discouraged, from performing so worthy a duty, for though there be a persecution that attends upon peacemakers here, yet is there a blessing promised them hereafter. And seeing our blessed Lord and Master Christ jesus, when he was about to leave his Apostles and Disciples, he left unto them this golden legacy: joh. 14. 27. Peace I leave with you, my peace I give unto you, O how well would it become us his Priests to be men of peace, to write for the peace of jerusalem, to pray for the peace of jerusalem, for they shall prosper that love it. Psal. 122. 6.  
I will begin this exhortation unto peace and Charity, from that common name which we all bear in that we are called Christians, and do all pretend to imitate Christ in our doctrine and practice. There was a time indeed when this name was much taken notice of and great danger for any man to own it, when they had no other argument then, nor any other cause of their cruel persecutions, but to hear a man confess Christianus sum, I am a Christian: But when these storms were blown over, and the Church began to be in peace, this name of Christian was not so much regarded. And yet methinks the very name of Christian is not altogether to be contemned, for, unless I am deceived whosoever hath but this appellation may challenge a brotherhood with me, for in Scripture I find a brother and a Christian to be the very same, so that whosoever is a Christian will necessarily be my brother. 1. Cor. 7. 12. 13. If any brother hath a wife, saith the Apostle, that believeth not, and she be pleased to dwell with him, let him not put her away; and if the woman hath an husband which believeth not, if he be pleased to dwell with her, let her not leave him: But if the unbelieving depart let him depart, a brother or a sister is not in bondage in such cases. Where the Apostle plainly showeth that a brother and a sister are such as are Christians and opposite only to Infidels and unbelievers. Neither ought we to take that exhortation of Saint Paul 1. Pet. 2. 17. when he saith love the brotherhood, in any narrower sense, but that we should love every one that is a Christian, not only because he agreeth with me in some opinions concerning religion, but I ought to love him in that respect he is a Christian, and professeth Christ crucified. Neither ought we to love him thus with an ordinary kind of love, in wishing him well and doing him good, for so we ought to love and do good to all, but there is a more strict tie of love that lies upon us Christians one to another; and therefore although the Apostle wisheth us to do good to all men, yet especially to the household of faith, Gal. 6, 10. that is, to such as be Christians.  
Were this precept of the Apostle practised as it ought to be, there would not be so much uncharitableness, nor peradventure so much dissension amongst Christians. Why can we not consider one another as united in this blessed name of Christian, and set aside for a time those names of faction and divisions why should we not rejoice awhile in those things wherein we agree, and not always be wrangling about those things wherein we differ? Of what moment those opinions are wherein we disagree I am not able to determine; this I dare be bold to say, that the points wherein we are friends are of far greater consequence, than those are wherein we fall out. And yet we so eagerly contend one with another, and damn each other to the pit of hell, as though our differences were very important, & our agreement not worth the talking of. For my part I should be loath to exclude any visible Christian Church from all hopes of salvation, and if I must needs offend, I had rather give account to a merciful God for too much mildness and Charity, than too much fierceness and severity: yet I hope to make it appear that my opinion of Charity shall not exceed the bounds of verity.  
A chief cause of the continuance of these dissensions is, that men mind not so much the common cause of Christianity, as their own particular engagements, nor stndy how they may agree one with another, as how to uphold the side they are on: whereas would they set aside prejudice and partiality and cast an equal eye upon all the Churches, they would not spy so many faults abroad, and so few at home, but would freely confess there might be greater concord amongst Christians then now there is. No other unity do I labour for at this time but that of charity, that Christians would not for some differences in opinion, pronounce such an heavy sentence upon one another, as is that of Damnation. If God should deal with us as we deal with one another, if he should censure us all, as we censure one another, I know not who should be saved: The Papist damning the Protestant, and some among us the Papists, and both of them any other that shall differ from them both. But my hope is, and my hearty prayer to God shall be, that he would be more merciful to all these than they are one to another. When I consider with myself the manifold distractions of Christians about Religion, and the great fierceness and violence used on all sides, every one thinking his own opinion truest, and consequently damning all others that differ from him, I could not but call to mind that prophecy of our blessed Saviour Mat. 24. 12. concerning these latter and worse times, Because iniquity shall abound (saith he) the love of many shall wax cold: for although charity of itself be of a hot and diffusive nature, yet now clean contrary to the nature of it, it is in most men grown cold; it being the nature of cold to contract and combine to congeal and draw into a narrow room; thus is it now with our charity. For whereas like the heat in our natural bodies, it should diffuse itself into all the members thereof, unto the whole Christian Church, yet I know not how it hath, taken cold, for men contract their love now into a very small compass and narrow room, that is, to no more than to such who jump with them in the same opinion about Religion, leaving others who differ from them, to nothing but death and damnation. For not only in several countries but in the same Kingdom, in the same City, nay in the same family there are several Religions, or at the least several opinions about Religion reigning: So that what Saint Austin complained of in his time is truly verified in these, Epist. 147. Thou seest (saith he) with how great and miserable distraction Christian houses and families are divided & troubled; husbands and wives can agree well enough to go to bed together, but they cannot agree to go to Christ's Altar together: There they swear peace one to another, but here they can have no peace. Parents and children live well enough together in one house of their own, but one house of Gods will not hold them both. Their desire is that those should succeed them in their own inheritance, who yet think they have no inheritance with Christ. Masters & servants divide the common Lord and Master of us all, who yet took upon him the form of a servant, that so he might free all: I say never more fully verified then in these days; For in how many families shall we observe this great division, the husband goes to Church and the wife stays at home, or the wife goes to Church and the husband stays at home, and so between parents and children, Masters and servants. The father will give his son the portion of his land, who yet thinks he shall have no portion in the land of the living.  
The great division of the Christian world, was first between the East and West Churches, and this West hath been since subdivided into the Roman and the reformed Religion: So that the division amongst Christians which is considerable is but into three parts, the Eastern, the Romanist, & our Reformed. All Christian Churches, and so far forth the members of them brethren and sisters; and not only Christian Churches, but also Catholic & Orthodox in these points wherein they agree one with another, & with the Primitive Church. Why may it not be with these Churches as it was with those seven Churches of Asia which S. john wrote unto, in which there were some things commendable, & other things amiss? they were encouraged in the former and reproved for the latter. And although some of them were better than others, yet you shall scarce find one of them to which he doth not say, habeo adversus to pauca, I have a few things against thee: And yet we shall find that Christ himself was in the midst of all these seven Churches, for he was in the midst of the seven golden candlesticks, Revel. 1. 13. and had in his right hand seven stars. Revel. 1. 16. For writing to the Church of Ephesus, he maketh this one of his attributes: Apoc. 21. These things (saith he) who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden Candlesticks. So that our Saviour walked in the midst of all these Churches, even in that lukewarm Church of Laodicea, which he threatened to spew out of his mouth. And let Rome tell us never so much of her infallibility and unerring chair, yet questionless there is none of our Churches, no not the best of them, that our Saviour may not say to her, habeo adversus to pauca, I have a few things against thee. And as those several Churches, though some of them very faulty, yet were all several members of Christ, and helped to make up one body: so all those Churches, though some of them much to blame, yet may all help to make up one Chatholique Church: and why may it not be so in these. Churches I speak of? For first they all agree in that one and only foundation of Religion, jesus Christ as the Apostle calleth him, No other foundation can any other man lay, then that which is laid, to wit jesus Christ, and this no doubt is a sure and good foundation, and this maketh them to be Christian Churches, they are all baptised into Christ, and look to be saved by his sufferings: And think not this to be a small matter; for S. Paul desired to know nothing else, I esteemed not (saith he) to know any thing among you but jesus Christ, and him crucified, and it worked upon his affection as much as upon his understanding. God forbid that I should rejoice (saith he) save in the cross of our Lord jesus Christ, Gal. 6. 14. that is in Christ crucified. Besides this one foundation, they all embrace the two Testaments, the three Creeds, and the four first general Counsels, and many other very material points. The discord amongst us Christians hath been long ago objected to us; and certainly there hath nothing so much drawn some out of the Church, and kept others from coming to the Church, as these quarrels amongst ourselves; Unto whom I briefly answer: If they like not our differences, let them join with us in those things wherein we agree, and that is to be Christians, to believe in Christ and him crucified, and those other principal points whereof I speak, and to strive to imitate Christ to their power, and then our discords will less trouble them. It is true, we have not all built alike upon this foundation, but some no question have built wood and straw, as well as silver and gold; yet all of us no doubt did strive to imitate Christ as near as we could, both in our doctrine and in our practice: and certainly in these superstructures of religion, good intentions must go far, or else it will go hard with many of us; not that they altogether excuse the fault, but doubtless they take off much from the punishment. There is a difference between the East and west Churches, in what kind of bread the Eucharist is to be received; th● East receiving in unleavened bread, the west in leavened. And herein though they differ among themselves, yet the● both strive to imitate Christ, because the one Church thought our Saviour used then the bread that was leavened, the other, that which was unleavened. Either Church is the less unblamable because they think both that they follow our Saviour's example.  
S. Austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receive the holy Sacrament of the Lords supper; for some it seems in his time thought we were bound to receive the Eucharist every day, others but now and then. Some (saith he Epist. 118.) communicate daily, others but upon certain days, some will omit no day, others will only receive on the Sabbath, and the Lords day. There is a freedom to be used in both these: Some will say we must not daily receive the Sacrament, because we ought to select and set apart some days wherein we must live more carefully and religiously, and so come to the Sacrament more worthily and with greater devotion: On the other side, another tells us, yea but if the plague-sore of sin and violence of the disease be so great and dangerous, such sovereign medicines as these are not to be deferred. Of both these saith he let every man take his choice, and do that which he thinks in his conscience he may best and most piously perform; for neither of these dishonour the body and blood of our Saviour, but rather both of them do strive to honour this saving Sacrament. For Zacheus rejoiced greatly to entertain our Saviour in his house. The Centurion said, Lord I am not worthy thou shouldest come under my roof; both of these did worship and honour our Saviour, though after a divers, and as it were a contrary manner, both of them being miserable by reason of sin, both of them obtaining mercy for their sins. Thus one man to honour Christ dares not receive every day, another also to honour Christ dares not omit any day. And although these be but petty differences, yet why may I not apply it to controversies of greater moment, especially seeing that ancient Father S. Salvian lib. 5. de Providentia, hath found a good intention in the Arians the most pernicious and most dangerous heretics accounted that ever have been in the Church▪ They whom we account heretics (saith he) account not themselves heretics, for they so much esteem themselves good Catholics, that they defame us with the note and appellation of heresy. That therefore which they be to us, the very same are we to them. We are certain that they injure the divine generation in that they say the Son is less and inferior to the Father: They think us likewise injurious to the Father, because we make the Son equal unto him. The true honour of God is amongst us, but they think that to be the honour of the Deity, to believe as they believe. They are undutiful but they think it the greatest duty of their Religion: They are impious but they think this to be true piety. They err therefore, but they err with a very good mind and intention, not with a hatred, but with a good affection towards God, verily believing that they honour and love God. Although they have not the right Faith, yet they notwithstanding think this to be perfect love towards God. In what manner they shall be punished in the day of judgement for this very error of false opinion, no man can tell but the judge himself.  
A good lesson for the hot●purres of these times, with whom it is a very easy matter to pronounce damnation upon the very lest disagreement in Religion, whereas this good Father would not determine any thing concerning these great heretics the Arians, but leaves them to the mercy of the judge, not being able to discern what they did deserve. You see that this holy Father finds out a good intention even in these heretics. And if there was a good intention amongst those that were so grossly erroneous, why may there not be good intentions found out amongst us also, who are not at such great odds, and acknowledged on all sides to have no such dangerous opinions amongst us.  
I speak not this any whit to countenance that opinion of the Arians, which is creeping into the Church again, but leave them to stand or fall to their own master, and shall in the mean time be persuaded that they go not against their consciences, and so far forth hit will go better with them: yet with this holy Father, not free them from punishment, but must refer the manner and measure thereof to the time of judgement.  
Those of the Church of Rome are so impatient of this doctrine, that they care not for being saved unless they may be saved alone; And their writers generally agree upon nothing so much, as that out of their Communion there is no Salvation. One of their late writers, (Barckly Paren. l. 1. cap. 1) can profess thus, We (saith he) proclaim with the whole Church, and we command with Moses that Heaven and Earth would hear us, that there is no communion between God and Belia, & that these Protestants do so far differ from us in matters of faith, that they altogether in vain expect those mansions of happiness which are prepared for us. And afterwards he saith, He that dares believe a stubborn and obstinate Protestant can be saved, doth by so believing fall from the Catholic Faith. And that this is no private or obscure sentence of the Church, but that all Catholics are of the same mind, that none of them are ignorant of it, nor any can dissemble it, unless he be an unexpert Divine, or for fear or ambition prefers some men's favour before the truth.  
Another of your company Camp. rat. 10. avers the same, with a very great and solemn protestation, I call to witness (saith he) God's Throne, and that tribunal at which I shall stand to give an account of these my reasons, and of whatsoever I have spoken or done, that either there is no heaven at all, or that it peculiarly and properly belongs unto us.  
I Campian, must ye be saved, and none but ye? what is not heaven able to hold us as well as you? Or will our salvation be any disparagement to yours? It seems it will. But to come a little closer to you: Is it nothing with you at one breath, to throw so many souls headlong to hell, for whom Christ died; and which is more who are already incorporate into Christ by Baptism? It cost more to redeem their souls; but you will let that alone for ever. Our comfort is that though you pass such sentence upon us here, yet you are not to be our judges hereafter, but must yourselves come to give an account as well as we, & peradventure of these speeches. Account us not men of so desperate and deplored an estate that we would wittingly and willingly run into hell▪ why should not out salvation be as dear unto us, as yours is unto you? or why should you not think us to have as great a care of our salvation, as you have of yours? For could we be persuaded that we were in heresy, and that there is no salvation out of your Church, how quickly would we fly unto you? How gladly would we be entertained by you? what means and moans would we make to be members of your society? Who can endure such peremptory pronunciations of judgement, of God's eternal wrath and condemnation upon us, before we come to our hearing? And seeing, God's mercy is overall his works, who can endure that you should interdict God's mercy, and judge what the sentence of the judge shall be, before the day of judgement. Lib. 1. advers. Pelag. So that if God had a mind to spare such sinners (as you say we poor Protestants are) yet by your verdict and prescription he could not be suffered to do it as S. Jerome long ago complained of Critobulus the Pelagian. Were we such tares in the field of the Church, as you would make the world believe, yet if you would imitate Christ, Mat. 13. you should let us grow till the harvest, lest you pluck up the good corn with us.  
Neither are you thus fierce alone, there are some of our own side, to requite you in your own kind, are as confident that you cannot be saved, as you are that we cannot; so that the Question now is, In which of our two Churches salvation is to be had? For taking for granted that we have excluded all others, and got heaven between us, we cannot be content to share it, but we must confine and engross it to one of our Churches, as though it could not be had in both, nay as though it could not be had out of both; for I am verily persuaded, and dare undertake to make it good, that those poor Eastern Christians, who differ from us both, will yet come to heaven assoon as either of us: which were it well considered might be a good means to pacify this Question, and to abate the heat of many more between us.  
But this monopolising of Christ, although it be generally entertained by the Roman Party, yet are not all our reformed Divines so straight laced, but many of them, and those of no small note can be content that others should be saved with them, and therefore they are called by you, by way of derision (Preface to Charity mistaken) good fellow Christians. As though they had so much of the good fellow in them, that they have too little of the good Christian. And indeed you have most reason to be angry with these good fellow Christians, for they are like to do you all the mischief, for having found that there may be salvation in our Church as well, yea, with more ease than in yours, we shall never be thinking of going any further. As for those who are so eager, `that will confine salvation to one certain Church, you have some hope of them, that in time they may come over to you: And what you object to us as a crime, we esteem as our great glory, and account it one of God's special blessings that we live in the bosom of a Church that is so charitable, and we are willing to have so much of the good fellow in us, because we would not have too little of the good Christian: for though our Creed be comprised in a narrow room, yet our charity extends far, not only to you, but the Eastern Church.  
We have a little Sister, and she hath no breasts, what shall we do for our Sister, in the day when she shall be spoken of? We have a little Sister. Cant. 8. 8. Though the Church of Rome call the Church of Greece Heretical and Schismatical▪, yet we of the Church of England, esteem her to be a Daughter of the Catholic Church, and our Sister, though now she be little, yet she was a great one, not inferior any ways to the Church of Rome, she brought forth many children, and gave milk plentifully; but now alas she is little by reason of her long persecution, and her breasts dried up, for now she is in a manner barren and able to bring forth but few children. And although She be in this poor and desolate estate, yet the Church of Rome will do nothing for her, for when at the Council of Florence she desired aid of them against the Turks, they gave her no succour at all, but left her in misery here, and adjudged her as they do us to death and damnation hereafter. What shall we do for our Sister? so long as we acknowledge her for our Sister, we should be willing to do something for her in the day when she shall be spoken of; for as yet no body speaks for her, no body laments her, but lets her alone, as if she deserved no pity, no succour, no commiseration, the Romanists have persuaded so many that she is schismatical and heretical in her tenants. But all those who esteem of her as a sister, I hope will do some thing for her in the day when she shall be spoken for, when her cause shall be pleaded, and she cleared from holding such dangerous and damnable Doctrines, then certainly she will have many to pity her, many to help her.  
But the confining of salvatito your own Party, hath not only sharpened the pens of many Writers to much bitterness and condemning one another, but also hath unsheathed the swords of many Princes and Potentates to the great and lamentable effussion of much Christian blood. S. Paul thought it a strange thing in his time for a brother to go to law with a brother: I speak to your shame (saith he). Is it so that there is not a wise man amongst you, no not one that is able to judge between his brethren, but brother goeth to law with brother, and that under the Infidels? 1. Cor. 6. 5. 6. What if S. Paul lived in these days, wherein not only a brother goeth to law with a brother, but a brother goeth to war with a brother, yea, and which is more, maketh that to be a motive unto his war, to wit, Religion, which should be a forcible means of peace and reconcilement: Tantum religio potuit suadere malorum? Is it possible that Religion should ever be the true mother of so much mischief? No, no, ou● true mother the holy Catholic Church doth not further such designs, but lament them, and doth more justly complain then Rebecca did when twins strove in her womb, seeing it is so, why am I thus. For she could be content would her children but strive, and struggle one with another, but when they come to blows and blood, yea much effussion of blood, as we see at this day, how can she be but like Rahel weeping for her children and not be comforted because they are not? Mat. 1 18. When was that ever more truly fulfilled then now, they that kill you shall think they do God good service! joh. 16. 2. Do you not think you have done God good service in those many massacres in France, in every of which how many thousands of poor Christians have you swept away with such a sudden destruction, that had they been willing, you gave them not so much time as to repent them of their Protestancy? Do you not think that you had done God good service, if that horrible design of the Gunpowder-Treason had taken effect, a prodigy not to be spoken of without horror and amazement, void of all humanity as well as Christianity. But do what you can, call us Heretics Schismatics, and what other disgraceful name you can invent, imprison us, banish us, strangle us, stifle us, burn us, hang us, we are yet your brethren. Certainly had our Savi-intended to begin or propagate his Church by this means, he could as easily have sent forth mighty men of war to compel others to believe in him, as poor fishermen who catch none but such as come to net, or are fairly alured to lay hold on the bait. If this open hostility were used against the Turks, the common enemy of the Christian name, there were some pretence for it; and therefore we read that Moses, Exod. 2. when he saw the Israelite and the Egyptian fight, he did not say, why strive you, but drew his sword, and slew the Egyptian, but when he saw the two Israelites fight, he said, ye are brethren why strive ye. What a glorious sight would it be to see the red Crosle once again advanced as it was in the days of Constantine? and if we did not see it written in heaven, I hope we should find it true upon earth, in hoc signo vinces. Unto this holy war I suppose all they would come, who have promised to fight under Christ's banner. And set aside for a while this private interest of Protestant, and Papist, and Grecian, and Lutheran, and Calvinist, and Arminian, and Socinian, and if there be any other division amongst us, and take upon us that general livery of Christianity, and so join together to rescue our brethren from that wild Boar of the Forest which hath laid waist this goodly vine; & afterwards we might see how we could decide the Controversies amongst Christians: For whosoever is in the right, I hope we are all well enough persuaded that he is in the wrong. Could Herod and Pilate, otherwise deadly enemies be made friends, and agree together to condemn Christ, and shall not those, who are already brethren and therefore should be friends, combine together to save Christ: I say to save Christ, for so long as we save and preserve his members, we save and preserve him; but so long as we suffer his members to be thus persecuted and oppressed, he cannot choose but suffer with them: But we in steed of bandying against the common enemy, muster up our forces one against another, and find that to be true by lamentable experience, there is no greater hatred then of brethren that are falllen out.  
Seeing then that all Christians are brethren, I say brethren, as having one Father of us all, brethren as having one faith, one Lord, one Baptism, whereby we are borne into the Catholic Church, and one food by the Sacrament of the Eucharist, which makes us groan to be perfect men in Christ; seeing we are all these ways brethren, I may well say as Moses did, ye are brethren why strive ye? or if ye must needs be striving about matters of Religion, strive and strive earnestly for the faith which was once delivered to the Saints.  
And because I say we are brethren I would not have you think we like not the cause we have in hand, or that we are ready to yield unto you, and presently join hands with you, as some of you imagine, and many of our side causelessly suspect, but this is all, we would have the breach no greater than it is, and would not have the world believe, because we differ in some things, that we agree in nothing. And although we call you brethren, we will not wink at your faults, or join with you in them, but this doth put us in mind to admonish you more gently of them as brethren, though you rage never so fiercely against us, for by this means we shall express our charity towards you, and so heap coals of fire upon your head. God he knows we are far enough from yielding to you as Romanists, yet should we not be charitable to you as Christians, we were much to blame. But ●ee how you mistake, or rather indeed pervert and abuse this our charity: For (say you) by your own acknowledgement, there may be salvation in our Church, but we all deny there can be salvation in yours, therefore all if they had care of themselves would have recourse to us, for it is the safer way to be a member of that Church where both sides yield there may be salvation, then in that where one side denies it. This were something if Salvation or Damnation depended upon opinion, but I suppose that charitable opinion of ours in hoping you may be saved, makes you never a whit the nearer heaven, but ourselves, and that rough censure of yours in setting us all out for damnation, makes us no whit the nearer hell but yourselves. And I had rather be a member of that Church which holds there may be salvation in both, then of that which holds there can be salvation but in one. For holding with the first I am safe wheresoever I am, but holding with the latter, I must be in danger wheresoever I am. I say wheresoever I am; for I am not only in danger of my salvation, if I be in that Church wherein I think there is no salvation, but also in that out of which I think there can be no salvation, because I confine salvation to one of these, which though I think it be in this alone, yet it may be in the other alone.  
Many other motives unto charity might be showed, but these briefly shall suffice for me, The one is, that we are Christians, and therefore brethren, and so ought to love as brethren; Another is, in that I hope our intentions are good, and that none maintains a false opinion perversely against his conscience▪ and this last is, that for some opinions that are not so orthodox yet there may be hopes of salvation, although it be not without smart and punishment.  
Now let me say unto all Christians, as S. Paul doth to the Corinthians 2. Cor. 6. 11. 12. 13. O ye Christians, our mouth is open unto you, and not only so, but our heart is enlarged, not only to the Roman, but even to the East Church, and to as many as call upon the name of our Lord jesus. Ye are not straitened in us, but ye are straitened in your own bowels, now for a recompense in the same, I speak unto you as unto Brethren, be ye also enlarged.  
Let me bespeak all learned Prelates and Pastors on all sides, as S. Austin Epist. 147. doth Proculianus a Bishop and a favourer of the Donatists, I pray and beseech thee (saith he) if there be any good disposition in thee, which many do extol, and commend, if it be not a counterfeit courtesy by reason of worldly honour, that the tender bowels of pity and compassion begin to yearn in thee, and that you would have these controversies discussed between us at the length, not by wrangling and railing one at another, but by fervent prayers and earnest supplications unto Almighty God, and by comparing all things peaceably and examining them in the spirit of meekness, lest the poor ignorant people which now yield to and willingly obey our jurisdiction and command over them, press us with this their submission and dutiful obedience to us in the day of the Lord jesus, and say, they did as their leaders directed them, but rather by our unfeigned love and charity, being together with us drawn from those by paths of error and dissension, they should be directed into the right way of truth and peace. I will conclude all with our Church's prayer, that it would please God to inspire continually the Universal Church, with the spirit of truth, unity and concord, and grant that all they who do confess his holy name, may agree in the truth of his holy word, and live in unity and Godly love! And although we cannot at the first attain to that perfection to be of one mind, yet let us begin to be charitable, and bear with one another; for who knows but that by entertaining this bond of peace, we may in good time come to the unity of the spirit; which he heartily wisheth, and daily prayeth for, who is  
Thine in Christ W. P.   

THE IMITATION OF CHRIST. THE FIRST BOOK.  

CHAP. I.  
Of following Christ, and the contempt of all worldly vanities.  
HE that followeth me walketh not in darkness, saith our blessed Saviour the true light.  
2 And because he is truth as well as light, we must follow him, if we will truly be enlightened, and cast off all the works of darkness.  
3 Let it be then our chiefest care fully to tread in his blessed steps.  
4 His sacred documents were they rightly understood, do far exceed all humane instructions, and he that hath the spirit of Christ, shall be sure to find there the hidden Manna.  
5 But so it falls out that many though they often read and hear this Gospel of peace, though they are many times made partakers of these dainties, yet they relish them not, because they have not the taste of the spirit.  
6 But he that will be Christ's best Scholar, must translate his words into deeds, and he that will truly know what his Saviour hath said, must be sure to practise what he hath done.  
7 What will it profit a man profoundly to dispute of the Trinity, and yet be puffed up with pride and so displease the Trinity.  
8 It is not eloquence of words, nor strength of understanding that makes any man more holy and just, but it is a virtuous and religious life that draws near unto God.  
9 I had rather feel the effect of compunction in my heart, then know the nature of it in my head.  
10 Suppose thou couldst repeat the whole Bible, and many other good sayings without-book; it would argue thee to have a good memory, but not to be the better Christian.  
11 Vanity of vanities and all is vanity besides the love of God, and his alone service.  
12 This is chief wisdom, through the contempt of this world to pass unto a better.  
13 It is vanity then to hunt after riches because they are transitory, or trust in them because they are uncertain.  
14 It is vanity also to be ambitious after honour, and greedy to climb up into any high place.  
15 It is vanity to follow after fleshly lusts, and desire that which will hereafter add to thy punishment.  
16 It is vanity to wish for a long life, and to be altogether careless of a good life.  
17 It is vanity only to have a care of this present life, and not to have an eye to that which is to come.  
17 It is vanity to love that which is quickly gone, and not to hasten thither where is joy without end.  
18 Remember often that saying The eye is not satisfied with seeing, nor the ear with hearing.  
18 Labour then to withdraw thy soul from the love of things visible, and to fix upon the delight of things invisible.  
19 For those that follow their sensuality defile their conscience, and whiles they gain the favour of men, they lose the grace of God.   

CHAP. II.  
To have an humble opinion of ones self.  
EVery man doth naturally desire to know; but knowledge without the fear of God, what availeth it?  
2 Better is the poor iusticke whose conversation is in heaven, than the proud Philosopher who is still gazing into heaven.  
3 He that knows himself well indeed is vile in his own eyes, and is not affected with the applause of men.  
4 Though I knew all things in the world, yet had not charity, what would it help me before God? who will judge me according to my works of charity. Be not very greedy to know much, for there is in it great distraction and deceit.  
5 Those that be learned would willingly be taken notice of and accounted wise.  
6 There be many things the knowledge of which do profit the soul little or nothing.  
7 And he is very unwise that troubles himself much with any thing, but that which may further his salvation.  
7 Multitude of words do not satisfy the mind, but a good life doth refresh the soul, and a clear conscience makes us very confident with God.  
The greater knowledge thou hast, the heavier shall be thy judgement, unless thy life be so much the more holy.  
9 Be not then lifted up with any knowledge or learning, but rather let the increase of thy knowledge be the increase of thy fear.  
10 If thou thinkest thou hast a good understanding and knowest much, yet know withal that thou art ignorant of much more than thou knowest.  
11 Be not wise in thy own conceit but rather acknowledge thine ignorance, and say, Lord I thank thee that I am not ignorant how ignorant I am.  
12 Why shouldst thou prefer thyself before any, when there are many more learned and skilful than thyself  
13 Wilt thou know and learn any thing for thy profit, study to be unknown, and nothing to be accounted of.  
14 This is the highest and most useful study truly to know thyself, and then to despise thyself: To esteem nothing of thyself but always to have a good and high opinion of others is great wisdom and perfection.  
15 Though thou seest another openly to offend or commit some great crime, yet thou shouldst not presently think thyself better than he, for though thou art so for the present, yet thou knowest not how long thou canst continue so.  
16 'Tis true, we are all of us frail, yet this is the way to gather true strength, to think no man more frail than thyself.   

CHAP. III.  
Of the Doctrine of truth.  
HAppy is he whom truth teacheth not by letters and words that vanish, but in its own proper shape.  
2 Our own opinion and conceit doth ofttimes deceive us, and at the best sees but a little.  
3 What profit is there to cavil much about secret and obscure points, seeing we shall never be called in question for not knowing them.  
4 Great folly it is to neglect profitable and necessary studies, and busy ourselves incurious and dangerous inquiries, for in so doing we have eyes but see not.  
5 Why spend we so much time in learning genus and species, and other logical words, he is rid from a great many of opinions, whom that everlasting Word doth speak unto.  
6 All things have their being of that one Word, and all things do speak according to that one Word, & this is that beginning which doth speak unto us, without whom no man understandeth or judgeth any thing aright.  
7 He to whom all things are one, and who draweth all things to one, and beholdeth all things in one, the same can stand firm in his heart and repose himself quietly in his God.  
8 O God which art the eternal truth make me one with thee in everlasting love!  
Many times to read much and to hear much, it●irketh me, in thee is all I would have or can desire.  
9 Let all teachers hold their peace, let all Creatures keep silence in thy sight, but speak Lord for thy servant heareth, speak thou alone unto me and it sufficeth!  
10 By how much the more one is united to himself, & admitteth of no admixture within himself, by so much the more easily doth he conceive high mysteries, because he is enlightened from above  
11 A pure, sincere, and stayed spirit is not distracted, though it be employed in divers matters, for that it worketh all to the honour of God, and labouring for inward tranquillity seeketh not itself in any thing it doth.  
12 Who hinders and troubles thee more than the unmortified and unruly affections of thine own heart!  
13 A good and godly man before he do any business outwardly abroad doth first rightly order it inwardly at home.  
14 Neither shall his employment drive him to any corrupt inclination, but he will draw it to the rule of right reason.  
15 Great are the confliccts of every good Christian, but of all combats the forest is to conquer ourselves.  
16 This then should be our chief endeavour continually to maintain the sight, and every day to be stronger and better than another.  
16 The greatest perfection we can attain to in this life, it hath some imperfection annexed to it, and our greatest light of knowledge is not void of some darkness.  
17 An humble knowledge of thyself, is a more secure way to heaven, than a profound searching into other kinds of learning.  
18 Not that humane learning is blame-worthy, nor the knowledge of any thing whatsoever is to be disliked, because it is good in itself, and ordained of God.  
19 But yet a good conscience is to be preferred before all knowledge, and a virtuous life before all learning.  
20 But because men commonly labour more to know well, then to live well, this makes them so much to wander out of the way and reap little fruit of their labours.  
21 O if men would be as careful in removing vices, as they are in moving questions, there would not be so much looseness amongst the vulgar, nor such enormities in retired places!  
22 Assuredly at the day of judgement we shall not be examined how many books we have read, but how many good works we have done; not how rhetorically we have spoken, but how religiously we have lived.  
23 Tell me now what's become of all those great Doctors and Masters in Israel, which thou knewest to be so famous and pointed at in their life.  
24 Others now possess their places and preferments, and perchance do scarce ever so much as think of them.  
26 In their life time they seemed to be some body; who but they? but now they are gone, we hear not a word of them.  
27 O how quickly doth the glory of this world pass away; would God their life had been answerable to their learning, than had their study and reading been to good purpose!  
28 Alas how many perish in the world through this vain knowledge, in that they make small account of the worship of God.  
29 And because they rather strive to be high then humble, therefore they vanish in their vain imaginations.  
30 Accosding to thy charity so is thy greatness, he is truly great who is little in his own eyes, and lightly esteemeth all height of honour.  
31 He is wise indeed who accounteth all things else but dung that he may win Christ, and he is learned indeed that abandoneth his own will that he may do Gods.   

CHAP. IU.  
Of Providence or Prudence in our actions.  
WE must not rashly believe every word of man, but warily and seriously ponder whether it be consonant to the will of God.  
2 But alas such is our weakness and so great our infirmity, that we oftener think and speak the worst of another than the best.  
3 But such as be perfect will not easily give credit to every tale that is told them, they know how prone every man is by nature unto evil, and how easy it is to offend with the tongue.  
4 It is a point of great wisdom to be neither rash in our actions nor stiff in our opinions.  
5 And as great wisdom it is not to believe all thou hearest, nor yet what thou hearest and believest, to be by and by telling it another.  
6 Take advice of a wise and conscientious man, & follow his better instructions rather than thine own fancies.  
7 A good life maketh a man wise to God-ward, and giveth him great experience in many things.  
8 The more humble a man is in himself, and obedient to his God, the more prudent shall he be in all his affairs and enjoy greater quietness of mind.   

CAAP. V.  
Of the reading of holy Scriptures.  
IN the holy Scriptures we must look after the truth of the matter, not the eloquence of the words, and we should read them with the same spirit they were penned.  
2 We ought rather to mark in them the evidence of the spirit, than the excellency of the words, for it is better to read a Book that brings devotion to my heart, than knowledge to my head.  
3 Let not the authority of the Writer be he of great or small account, but the pure love of truth, move thee to read and seek out not so much who it is that speaketh, but diligently mark what it is that is spoken.  
4 Men are here to day and gone to morrow, but the truth of our Lord remaineth for ever. God speaketh to us sundry ways, without respect of persons.  
5 In reading the Scriptures our curiosity doth often hurt us, when we go about to comprehend that, which indeed we should let alone.  
6 If thou desirest to reap commodity read withal humility simplicity, and fidelity, and never covet to be accounted learned.  
7 Be questioning always with godly men, and hearken with silence unto their sayings, be not offended with the Proverbes of thine elders, for they are not left unto us without a cause.   

CHAP. VI  
Of inordinate desires and affections.  
Whensoever a man desireth a thing inordinately, he is presently disquieted within himself.  
2 The proud and covetous men are never at rest, but the poor and meeke-spirited live together in abundance of peace.  
4 The man that is not yet throughly mortified is quickly tempted, yea and overcome too with small and trivial things.  
5 He that is weak in the spirit and as yet carnally minded, and prone unto sensuality, can hardly withdraw himself altogether from earthly desires.  
6 And therefore it often grieveth him when he goeth about to withdraw himself, and is easily moved to anger if any one doth withstand him.  
7 But if he hath followed therein his appetite, he is presently gauled with remorse of conscience, because he hath yielded to his unruly passions, which doth no whit make to the peace he sofght for.  
8 Wherefore the true peace of mind is gotten, not by following but resisting wicked affection's.  
9 There is no peace then in the heart of a carnal man, nor in a man that is addicted to outward things, but to the upright man and him that is fervent in the spirit, there is great quietness.   

CHAP. 7.  
Of Flying vain Hope and Pride.  
IT is a vain thing to trust either in man or any other creature, for there is no help in them.  
2 Be not ashamed to be in subjection to others for the love of jesus Christ, and to be esteemed poor in this life, count it thy great riches.  
3 Depend not upon thyself, but put thy confidence in the Lord, do what lies in thee, and God will bless thine endeavour.  
4 Trust not to thine own knowledge, nor in the policy of any mortal man, but rather in the grace and favour of God who exalteth the humble, and humbleth those who exalt themselves.  
5 Glory not in thy wealth though thou have much, nor yet in thy friends though they be mighty, but in God who giveth all these, and would gladly give thee himself before all these.  
6 Be not proud neither of the beauty of thy face, or bigness of thy body, for a little sickness doth deform the one, and consume the other.  
7 Be not too well conceited of thy wit and abilities of nature, lest thou displease God, who is the sole-giver of all the goods of nature.  
1 Esteem not thyself better then others, lest God who best knows what is in man, account thee worse than others.  
9 Be not proud of well doing, for God judgeth not as man doth, for that often offendeth him, that pleaseth them.  
10 If thou hast any goodness in thee think that another hath more, so shalt thou preserve within thee that rich treasure of humility.  
11 To debase thyself under all men can never hurt thee, but to prefer thyself before any man may do thee some harm.  
12 The humble man is in a continual calm, but the haughty mind fumeth commonly with indignation.   

CHAP. VIII.  
Of avoiding too much familiarity.  
OPen not thine heart to every man, but communicate thine affairs with the wise and godly.  
2 Acquaint thyself with the grave and aged, and delight not much in young and strange company.  
3 Flatter not the wealthy to make him proud of his riches, neither do thou willingly appear before great personages.  
4 Keep company with the humble the sincere and devout, and confer with them of those things that may be for thy edifying.  
5 Be not in special familiar with any woman, but in general commend all good women to God.  
6 Carefully avoid too much acquaintance with men, that thou mayst be the more familiar with God and his holy Angels.  
7 Although thou oughtest to have charity towards all men, yet hold familiarity but with a few.  
8 Many men unknown unto us may be famous for their good parts whose bodily presence doth seem to be but contemptible.  
9 Some men we know not are cried up for their worth, who being well acquainted with deserve little to be regarded.  
10 We think sometimes to please others by being acquainted with them, whom yet we more distaste with our lewd behaviour, than delight with our company.   

CHAP. IX.  
Of Obedience and Subjection.  
THough it be very hard to live in obedience under a Governor, and not to be at our own disposing, yet it is far better to obey then rule.  
2 Many live under obedience rather out of necessity then willingly, such easily vex and punish themselves, and are ready to murmur and repine upon a small occasion.  
3 Neither can they attain to any freedom of mind, unless they cheerfully submit from the heart and for God's sake.  
4 Turn hither or thithér, go whither thou wilt, thou shalt never find so much case as in humble subjection under a Governor.  
5 The very imagination and change of places hath deceived many a man, when he was under he thought there was no life to a Ruler; now he commands, he holds it better to obey.  
6 'Tis true, every man is willing to follow his own fancy, and is apt to make much of those that are of his mind.  
7 But if God be amongst us we will discard our own opinion, rather than disturb the common peace.  
8 It may so fall out that thou art in the wrong, for who is so wise that he can fully know all things.  
9 Therefore trust not too much to thine own opinion, but be willing to give an ear to the judgement of others.  
10 But suppose thou art in the right, yet if for God's and quietness sake thou shalt forbear thine opinion, thou shalt gain more by thy humility, than thou shalt lose in thy knowledge.  
11 I have oftentimes heard that it is more safe and secure to hear and take counsel, then to give it.  
12 It may so fall out that a man's own judgement and opinion may be right enough; but not to hearken and yield to others when good reason requires, must needs be a sign of great stubbornness and pride.   

CHAP. X.  
Of avoiding superfluity of Words.  
TAke heed of public meetings as much as is possible, for to talk of worldly affairs doth us great harm mean we never so well.  
2 For we are quickly defiled and even led captive by vanity, and for my part I have wished many times that I had been either silent or absent.  
3 But what might be the reason we are so apt to conference, seeing we so seldom break it off without some hurt of conscience.  
4 The reason hereof I conceive to be this, that by mutual communication we much comfort one another, and refresh our wearied souls oppressed with many cares.  
5 Of what we love best or desire most we are apt to think and speak freely, or else of those things that do most trouble and molest us.  
6 But alas this is often to small purpose or profit, for this outward comfort is a great hindrance to the inward, and our humane discourse to our heavenly consolation.  
7 That thou pass not thy time idly, spend it in watching and prayer, but if it be fit for thee to speak, speak those things that may edify.  
7 An evil custom and carelessness of profiting in good works, is a great means to make us very fruitful in ill words.  
8 To compare spiritual things with spiritual things doth greatly further our progress in the spirit, especially where men of like minds and spirit are joined together in the Lord.   

CHAP. XI.  
Of obtaining peace, and desire of profiting.  
Would we not busy ourselves in other men's employments, which we have nothing to do withal, we might enjoy at home much peace within ourselves.  
2 How can he continue long in any quietness, that thrusteth himself into other men's affairs, who seeketh occasion to be busy abroad, and seldom takes occasion to recollect himself at home.  
3 Blessed are the simple and pure in heart, for they shall inherit abundance of peace.  
4 Why are some of the Saints come to such perfection, & given to so much contemplation, but because their whole care hath been to mortify themselves and their earthly desires.  
5 And this hath made them able freely to attend their own affairs, and with the whole strength of their soul to unite themselves to their God.  
6 But as for us we are too much carried away with our unbridled passions and too too solicitous for temporal trash.  
7 We also seldom overcome any one vice as we should, we are not inflamed to profit daily more and more, and this makes us continue cold in devotion, and lukewarm in Religion.  
8 Were we but once throughly dead unto ourselves, and not inwardly entangled in our own souls, than should we relish the things that are above, and get some experience of heavenly contemplations.  
9 The greatest and indeed the only impediment is, that we are in bondage to our passions and vile affections, and labour not to follow the perfect footsteps of the faithful.  
10 And when any small adversity befalleth us, than we are very soon cast down, and betake ourselves to the miserable comforters of this world.  
Now if we would not give back but like valiant soldiers stand upon our guard doubtless the Lord would send us help from above.  
12 For he that gives occasion to fight, to the end we may get the victory, surely is ready to help those that fight manfully.  
14 If we place our progress in religion only in these outward observances, then will our devotion come quickly to an end.  
15 Wherefore we must lay the Axe to the very root, that our unquiet affections being eradicated we may find rest to our souls.  
16 If every year we did but root out one vice, we should in a few years become perfect men.  
17 But we often find it to be clean contrary, that we were better and purer at the beginning of our conversion, than we have been after many years of our profession.  
18 And whereas our fervour and forwardness should increase daily more and more, we think it a great matter if a man retain but some part of his first love.  
19 Did we but strain and force ourselves a little at the first, than might we do all things afterwards with ease and delight.  
20 I confess indeed it is hard to leave old wonts, and as hard, yea harder to go against our own wills.  
21 If thou art not able to overcome these things that be little and light, how wilt thou be able to conquer those things that are more difficult?  
22 At the beginning therefore strive with thine own inclination, and unlearne if thou canst a naughty custom, lest otherwise when thou wouldst, thou canst not so easily, and all that thou endeavourest will be but in vain.  
23 O if thou didst but consider what peace thou shouldst reap unto thyself, and joy unto others by behaveing thyself well, I suppose thou wouldst be more careful of thy proficiency towards God, and fearful to give any offence unto man.   

CHAP. 12.  
Of the profit gotten by adversity.  
IT is good for us sometimes to suffer affliction and contradiction, because they oftentimes call a man home unto himself.  
2 They make a man to know that he liveth here but in banishment, and that he must not trust to any thing in this world.  
3 It is good for us sometimes to be crossed and contradicted, yea to be ill spoken of, and ill thought of, although we both do and mean well.  
4 These wonderfully increase in us the virtue of humility, and strongly beat down in us the vice of vainglory.  
5 For then we more earnestly call God to witness in us and for us, when men abroad disesteem us and give no credit unto us,  
6 Therefore ought a man so wholly to depend upon God, that he needeth not to seek after many comforts amongst men.  
7 When a man of good meaning is troubled or tempted, when he is vexed outwardly in body or inwardly in mind.  
8 The more he considereth he standeth in need of God's assistance, without whose help he perceiveth he can do nothing that is good.  
9 Then he sorroweth and greatly ●igheth and desireth to be delivered from the miseries he endureth.  
10 Then is he weary of living any longer, and wisheth death were at hand that he might be dissolved and be with Christ.  
11 Then also he well perceiveth and is throughly persuaded that full security and perfect peace cannot be had in this world.   

CHAP. XIII.  
Of resisting Temptations.  
SO long as we live in this wicked world we must look to be troubled with miseries and temptation's.  
2 Hence we find it written in that holy Book of job, The life of man upon earth is but a warfare and temptation.  
3 Therefore ought every one to be very careful of his courses; and that he be not led into temptation throughly arm himself with watching and prayer.  
4 Lest the Devil find occasion to entrap and deceive us, who never slumbereth but rangeth about seeking whom he may devour.  
5 There is no man so holy or perfect but is tempted sometimes, and to be utterly without them is altogether impossible.  
6 Though temptations seem for the present to be grievous and troublesome, yet are they often very profitable to us in the end.  
7 They are instructions, purgations and humiliations unto us, they instruct our lives, they purge our affections, and humble our souls.  
8 All the saints of God have profited in this life, and passed unto a better through many tribulations and temptations.  
9 And those that have not been able to endure these temptations, have become reprobates in themselves and backsliders from God.  
10 There is no order so sacred, no place so secret, where there is not either temptations to try thee or troubles to molest thee.  
11 There is no man whilst he lives can be wholly free and secure from temptations.  
12 Though we had none without us, we have enough within us, being all of us borne in concupiscence and sin.  
13. Temptations come upon temptations, miseries upon miseries, & having lost our first happiness, we have eversome unhappiness or other to endure.  
14 Whilst many sèeke to avoid temptations, they are plunged into them deeper, and some to shun one trouble fall into a worse.  
15 By flying we show ourselves not conquerors but cowards, it is patient abideing and true humility that make us stronger than all our enemies.  
16 He that cuts off but the branches of temptations, and plucks not up the root from whence they spring, shall be little the better.  
17 For they will assail him so much the sooner and make him worse than he was before.  
18 By little and little (through God's help,) by patience and longanimity thou shalt more easily get the mastery, then by any sudden violence or sturdy importunity.  
19 Often take good advise when thou thyself art tempted, and deal not roughly with another that is tempted, but minister unto him comfort, as thou wouldst be comforted thyself.  
20 The very root and original of all evil temptations, is the great inconstancy of our minds, and the little confidence we have in our God.  
21 For as a ship without a stern is tossed to and fro with wind and weather, so a careless and unconstant man hath great variety of temptations.  
22 As fire trieth iron, so temptation a just man, we know not oftentimes what we are able to do, until temptations do show us what we are.  
23 We must be very watchful then especially, when temptation is but newly begun, for than is the enemy more easily overcome.  
24 If thou suffer him not to enter in at the door of thine heart, but givest him his answer at the threshold when he gives the first knock.  
25 Wherefore one said very well,  
Take a disease at the first, and 'twill easily be cured,  
But an after remedy will be hardly endured.  
26 For first of all there comes into thy mind a bare cogitation, next a strong and vehement imagination, after that an evil motion and consent joined with a wonderful delectation.  
27 And so our deadly enemy if we set him but put in his head, doth after with greater ease draw in the whole body.  
28 And by how much the longer before any man stirreth against his enemy, by so much the weaker is he when he doth resist, and his enemy the stronger whom he must resist.  
29 Some suffer greatest assaults in the beginning of their conversion, and some at the later end, but others are much troubled all their life long.  
30 Some again are but gently and lightly assaulted according to the wisdom and equity of the divine appointment, which weigheth the state and conditions of all men, and preordaineth all things to the salvation of his elect.  
31 We ought not therefore to despair when we are tempted, but so much the more fervently pray unto God, who is ready to help us in all our adversities.  
32 Who according to the saying of S. Paul will not suffer us to be tempted above that we are able, but will give an issue with the temptation, that we may be able to bear it.  
33 So then in all temptations and tribulations let us humble our souls under the mighty hand of God for the humble in spirit will he save and exalt.  
34 In these troubles and adversities a manis proved how much he hath profited, and the more his virtue hath been manifested here, the greater shall be his reward hereafter.  
35 Nor is it any great matter for a man to be zealous and devout when nothing doth trouble him, but if in time of adversity he bear himself patiently there is good hope he hath profited not a little.  
36 Some there are who in great and fierce temptations are strangely preserved, who in small and ordinary trials are often overcome.  
37 To the end that being truly humbled they never in great matters trust to their own strength, who in such small trifles have showed themselves to be so weak.   

CHAP. XIIII.  
Of avoiding rash judgement.  
BEware thou judge not rashly the deeds of other men which thou shalt the better take heed of, if thou let thine eyes reflect upon thyself.  
2 In judging of others a man labours in vain, is commonly deceived and easily offendeth, but in judging and examining himself, his pains is always well bestowed.  
3 As we fancy any thing commonly we judge of it thereafter, for private affection doth easily oversway sound judgement.  
4 If God were always the pure intention of our desire, we should not be so much troubled with the repugnancy of our sensuality.  
5 But still some inward secret inclination, or some outward molestation comes in thy way, and either the flesh within, or the world without draws us along after them.  
6 Many in their actions would make you believe, nay have made themselves believe, they intent some public good, when indeed they aimed at their own private ends.  
7 They seem also to live at their heart's ease, so long as things go well with them but if any thing fall out otherwise then they look for, then quickly they are troubled and discontented.  
8 Great dissension riseth many times amongst friends and neighbours, yea amongst those that be zealous and religious through diversity of opinions.  
9 It is a very hard matter to leave an old custom, and no man is willingly drawn further than his own eyes will lead him.  
10 If thou followest the conduct of thine own reason and industry, more than the subduing virtue of thy Saviour, seldom and slowly shalt thou be illuminated from above.  
11 For God will have us fully and perfectly submit ourselves to him, and transcend the narrew reach of all reason by love that is inflamed.   

CHAP. XV.  
Of works proceeding from Charity.  
WE ought to do no kind of evil either for any profit to be gotin this world, or for the pleasure of any man.  
2 Yet for the help of the needy we may pass over it for a time, or do another instead of it, and this is not the loss but the change of a work and that for a better.  
3 Let thy work be never so great and glorious, without charity it is nothing worth; be thy work but small and trivial, yet done in charity, is very effectual.  
4 For God regardeth not so much what is done, as how and with what affection a thing is done, he doth most, that loves most.  
5 He doth much that doth a thing as it should be done, and he doth so who prefers the public good, before his own private affections.  
6 Natural inclination, self will, hope of reward, desire of gain, are seldom wanting to our works, and so that which seems to be charity is rather indeed carnality.  
7 He that is endowed with true and perfect charity, he seeketh himself in nothing, but desireth and only studieth God's glory in all things.  
8 He doth also repine at no body because he loveth no private joy, nor will he rejoice in himself, but above all things desireth to be blessed in his God.  
8 He attributeth nothing that is good to others, but wholly referreth them all unto God, from whom as from a fountain all things do proceed, and in whom finally all the Saints have their fruition of rest.  
9 O he that hath but one spark of true charity would easily discern all earthly things how full they are of vanity.   

CHAP. XVI.  
Of bearing with other men's defects.  
THose things which no man can amend either in himself or in others he ought to bear patiently until God have otherwise disposed.  
2 Think with thyself, that perchance it is better to be so for thy trial and patience, without which all our good works are little to be regarded.  
3 Thou oughtest to pray notwithstanding when thou hast such impediments, that God would vouchsafe to help thee that thou mayst bear them patiently.  
4 If one that that is once or twice admonished cannot endure it, or will not amend, be not rigorous with him, because he hath offended, do not thou offend.  
5 But commit thy whole cause to God, that his will may be fulfilled and his name honoured in all his servants, for he that can turn all things to the best can work good out of evil.  
6 Endeavour thyself patiently to bear with any faults and infirmities of others, for that thou thyself hast many things that must be borne withal by others.  
7 If thou canst not make thyself such a one as thou wouldst be, how canst thou expect to have another to thy liking in all things.  
8 It is injustice to expect that in another which thou hast not in thyself, to look for perfection in others, and yet not to amend imperfections in ourselves.  
9 We will have others severely punished, and will not amend ourselves; the large liberty of others disliketh us, and yet we will not have our desires denied us, we will have rigorous Laws imposed upon others, but in no sort will we ourselves be restrained.  
10 And thus it appeareth howseldome we weigh our neighbours in the same balance with ourselves. If all men were perfect what then should we have to suffer at other men's hands for God's sake.  
11 But now God hath thus ordained that every man should have a burden of his own, let us learn to support and bear one another's burdens.  
12 For there is none without defect, none without his burden, no man sufficient by himself, no man wise enough of himself.  
13 But we ought to bear with on● another, comfort one another, equally help, instruct, and admonish one another.  
14 By occasion of adversity every man knoweth what great virtue is in himself, for such occasions make thee not frail, but show thee what thou art.   

CHAP. XVII.  
Of solitary life.  
THou must learn to break thyself of thine own will in many things, if thou wilt keep peace and concord with others.  
2 It is no small matter to lead a● contemplative or practical life, to live in either of those places without reproof, and to persevere therein faithfully unto the death.  
3 Blessed is he that hath there lived well and died as he ought to doe●.  
4 If thou wilt stand uprightly and perfect in virtue as thou oughtest, carry thyself as a pilgrim and stranger upon the earth.  
5 Thou must be contented to be esteemed a fool for the love of Christ, if thou wilt lead a religious and Christian life.  
6 The choice raiment and shorn head make little to the purpose, but change of manners and cutting of unruly passions make a man truly Religious.  
7 He that seeketh after any thing but God and his soul's health, shall be sure to find nothing but tribulation and grief.  
8 Neither can he long enjoy a peaceable and quiet mind, who striveth not to be the least & veriest abject of all.  
9 Thou art come hither not to be served but to serve, know that thou art called to suffer and to labour, not to loiter and live at ease.  
10 As gold in the furnace so are men tried in this world, here none can stand upright, but he that stoopeth in all humility▪ & heartily for the Lord's sake.   

CHAP. XVIII.  
Of the example of the holy Fathers.  
COnsider the lively examples of those holy Fathers who are dead, who shined so bright in true perfection and Religion.  
2 You shall easily perceive how little or nothing at all it is that we do, alas what is our life, if you do but compare it with theirs?  
3 Those holy men and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watching and fasting, in prayers and holy meditations in persecutions and many reproaches.  
4 O how many and grievous tribulations suffered the Apostles, Martyrs, Confessors, Virgins, and all the rest who endeavoured to follow Christ● steps, they hated their lives here that they might have life everlasting.  
5 O how strict and severe a life led those holy Father● in the wilderness? What long and grievous temptations did they endure? How often were they vexed with our common enemy?  
6 What often and fervent prayers did they offer unto God? How rigorous abstinency did they daily undergo? What fervent care and zeal had they to profit in the spirit?  
How great and sharp a combat had they for the taming of their vices? how pure an dright an intention had they to Godward? They laboured all day▪ & prayed all night, although when they labroured with the body they prayed with the mind.  
7 In a word, they spent all their time to their best advantage, and thought the hour to soon at an end they employed in God's service.  
8 For the great sweetness they found in heavenly contemplations, they forgot the necessity of their corporal refection, and for the food of their souls did not regard the relief of their bodies.  
9 As for all riches, dignities, honours, friends and kinsfolks, they utterly renounced them all, and desired to have nothing this world can afford.  
10 They could hardly be persuaded to take the necessary sustenance of their life, and to yield to their body in that they must needs, was with a great deal of repugnancy.  
11 They were very poor in outward goods, but very rich in inward grace, without they seemed needy, but within they were refreshed with grace and heavenly consolation.  
12 They were mere strangers to the world but were near and familiar friends to God, in their own eyes, and in the sight of the world they were but abject and despised persons, but in the eyes of God very precious and beloved.  
13 They were grounded in humility, lived in obedience, walked in charity and patience, therefore did they daily profit in the spirit and obtained great favour at the hands of God.  
14 They were set out for examples to all righteous men, and these few men should more provoke us to a spiritual progress, than the great number of lukewarm Christians to a remissness in behaviour.  
15 O how great was the fervour of all religious persons in the beginning of their holy institution?  
16 How great was their devotions to prayer, how great emulation of virtue? How exact discipline was set on ●oote? how great reverence and obedience observed they in all things under the rule of their superiors?  
17 Their footsteps yet remaining do testify that they were indeed holy and perfect men, who fight so stoutly trod the world under their feet.  
18 Now he is thought a jolly man that is not an open offender, and can but patiently endure what he hath already undertaken.  
19 O the coldness and negligence of our time and state that we soon decline from our first fervour, that by reason of our lukewarmness and sloth we are even weary of our lives.  
20 It is a sign that all proficiency in virtue is utterly dead in us, when we follow not the examples of so many godly men before us.   

CHAP. 19  
Of the exercise of good religious persons.  
THe life of a good religious person ought to excel in all kind of virtue, that he may be such a one inwardly to God, as he seemeth to be out wardly to men.  
2 Yea for a good reason he should be better within then he appears without, for God beholdeth the heart, whom we ought highly to reverence, wheresoever we are, and walk in purity like Angels in his sight.  
3 We ought every day to renew our good intention, and stir up ourselves to fervour and devotion, as though this were the first time of our conversion, and say thus,  
4 Help me O Lord my God in this my good purpose and in thy holy service, and give me grace this day to make a good entrance and beginning, for what I have done hitherto is to little purpose.  
5 According to our purpose and good endavour you must judge of ones course and well doing, and he that will reap great commodity must be careful to use great diligence.  
6 For if he that goeth on courageously findeth great rubs in his way, how many will he find that setteth forward, but seldom and uncertainly.  
7 There be many things that cause us to leave our good intents, and the least omission of spiritual exercises, bringeth ●o little hindrance to our soul●s.  
8 The determinations of the just depend upon God's grace, and not upon their own wisdom, upon whom they always rely, for whatsoever they take in hand.  
9 For man doth propose but God doth dispose, neither is the way of man in his own hands.  
10 If usual exercise be sometimes omitted either for piety towards God, or profit to my neighbour, it may easily afterwards be recovered again.  
11 But if out of a slothful mind or careless negligence we for sake the same, it is a great offence against God, and very prejudicial to ourselves.  
12 Let us do the best we can, we shall fail in many things, yet let us always take some certain course, and especially against those vices which do most of all molest us.  
13 We must diligently search into and set in order both the outward and the inward man, because both of them are very necessary to our coming forward in godliness.  
14 If thou canst not continually call thyself to an account, yet do it sometimes, at the least once a day, to wit, at morning or at night.  
17 In the morning consider what thou intendest to do, and at night examine thyself what thou hast done.  
16 How thou hast behaved thy self in thought word and deed; for in these perhaps thou hast often offended both God and thy Neighbour.  
17 Gird thy loins like am an against the vile assaults of the Devil, bridle thy riotous appetite, and thou shalt be the better able to keep under all the unruly motions of the flesh.  
11 Be thou at no time idle altogether but either reading or writing, or praying or meditating, or endeavouring some thing for the public good.  
19 As for bodily exercises they must be used with great discretion, neither are they to be practised of all men alike.  
20 The exercises that are not common are not to be exposed to public view; for things private are practised ●ore safely at home.  
21 Nevertheless thou must beware thou neglect not that which is common, and be more ready for private occasions.  
22 But having fully and faithfully accomplished all, thou ar● bound and enjoined to do, if thou hast any spare time be take thee to thyself, as they devotion shall require.  
23 All cannot use one kind of exercise, but one is more convenient for this person another for that according to the diversity of times also, divers exercises are fitting.  
24 Some suits better with us on working days, other on holy days, some we have need of in temptation, and of others in time of peace and quietness. Some we mind when we are pensive, and other some when we rejoice in the Lord.  
25 When chief festivals draw near, good exercises are to be renewed and the prayers of holy men more fervently to be implored.  
26 From feast to feast we should think thus with ourselves, as though we were then to depart out of this world, and to be made partakers of that everlasting feast in heaven.  
27 Therefore ought we carefully to prepare ourselves against such holy times, and lead our conversation so strictly as though we were shortly at God's hands to receive the reward of our labours.  
28 But if our departure be deferred, let us think with ourselves that we are not sufficiently prepared, and unworthy yet of so great glory which shall be revealed to us in due time, and let us endeavour to prepare ourselves more diligently to our end.  
29 Blessed is that servant (saith S. Luke the Evandgelist) whom when his Lord cometh shall find him watching; verily I say unto you he shall make him Ruler over all his goods.   

CHAP. XX.  
Of the love of Solitude and Silence.  
Seek for an apt and convenient time to be at leisure to thyself, and meditate often upon God's benefits and blessings.  
2 Meddle not with curiosities, but pursue such matter which may rather yield compunction to thy heart, than information to thy head.  
3 If thou wilt withdraw thyself from speaking vainly and from gadding idly, as also from harkening after novelties and rumours, thou shalt▪ find leisure sufficient and convenient enough to meditate of good things.  
4 The greatest and best of God's Saints avoided the society of men when they could coveniently, and did rather choose to live secretly, and set themselves apart unto God.  
5 One said, as oft as I have been among men, I returned home less a man than I was before, and this we find true when we talk long together.  
6 It is easier not to speak a word at all, than not to speak more words than we should, it is easier for a man to keep home, then to keep himself well when he is abroad.  
7 He therefore that intends to increase in the spirit and inner man, must with jesus depart from the multitude and press of people.  
8 No man safely doth go abroad, but he which gladly can abide at home, no man speaks securely but he that holds his peace willingly.  
9 No man ruleth safely but he that is ruled willingly, no man securely doth command, but he that hath learned readily to obey.  
10 No man rejoiceth securely, unless he hath the testimony of a good conscience, yet the security of the Saints was always full of the fear of God.  
11 Neither did those eminent gifts and excellent graces that were in them, make them more haughty, but more humble.  
12 But the security of the wicked as it ariseth of pride and presumption, so in the end it deceiveth them and turneth to their own destruction.  
13 Although thou seem to be a good religious man, or never so devou● yet promise not to thyself security in this life.  
14 It falleth out many times that those have fallen into greatest danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men.  
15 Wherefore it is better for many not to be altogether free from temptations, but often assaulted least by too much security they should be puffed up with pride, or rely too much upon worldly comforts.  
16 O how good a conscience would he keep, that would not seek after transitory joy, who would not entangle himself with the affairs of this world.  
17 O how great peace and quietness should he possess, that can cast away all vain-cares, and think only upon heavenly things, and would place all his hope and confidence in God  
18 No man is worthy of heavenly comfort, unless he have diligently exercised himself in holy compunction.  
19 If thou desirest true contrition of heart enter into thy closet and shut out all worldly tumult as it is written, examine your own hearts upon your be●s and be still.  
20 In thy closet thou shalt find what abroad thou shalt often lose, the more thou visit thy closet, the more thou wilt like it, the less thou comest thereunto the more thou wilt loathe it.  
21 If in the beginning of thy amendment thou art content to remain in it, and keep it well, it will afterwards be to thee a dear friend, and a most pleasant comfort.  
22 In silence and in quietness a devout soul maketh herself perfect, and learneth the secrets and mysteries of holy Scripture.  
23 There she findeth floods of tears wherein she may every night wash and cleanse herself that she may be so much the more familiar with her Creator, by how much the farther off she liveth from all worldly disquiet.  
24 Who so therefore withdraw●th himself from his acquaintance and friends, God and his holy Angels will draw near ●nto him.  
25 It is better to live privately and to have regard to himself, then to neglect himself and his own salvation, though he could work miracles.  
26 It is very commendable in a religious person, seldom to go abroad to be unwilling either to see or to be seen.  
27 Why art tho● willing and desirous to see that which is unlawful for thee to have and enjoy? for the world passeth away and the lusts thereof.  
28 Our sensual desires draw us to ●oave abroad, but when the pleasure is past, what carriest thou home with thee but a grieved conscience and distracted mind?  
29 A merry going out bringeth commonly a mournful return home, and a joyful evening makes many times a sad morning.  
30 So all carnal joy hath a pleasant entrance, but in the end it bites like an Adder, and stings like a Cockatrice.  
31 What canst thou see elsewhere, which thou canst not see here? behold here are heaven and earth and all the Elements, for of these are all things created.  
32 What canst thou see any where that can long continue under the sun? thou thinkest perchance to satiate thyself and have thy fill, but thou shalt never attain it.  
33 Shouldst thou see all things present before thine eyes, it were but a vain and unprofitable sight, lift up thine eyes to God in the highest, and pray him to pardon all thy sins and infirmities.  
34 Leave vain things to the vain, and do thou give heed to that which God commandeth, shut the door upon thyself, and call unto thee jesus thy Beloved.  
35 Stay with him in thy closet for thou shalt not find so great peace any where else: hadst thou not gone abroad and harkened to idle rumours, thou hadst lived more at hearts-ease.  
36 And seeing thou delightest sometimes to hear news, it is fit thou suffer for it some unquietness and trouble of mind.   

CHAP. XXI.  
Of compunction of Heart.  
IF thou wilt any thing come forward, keep thyself always in the fear of God, and yield not too much scope to liberty.  
2 Keep in awe all thy senses under the severe rod of Discipline, and give not thyself over to foolish mirth.  
3 Give thyself to compunction of heart, and thou shalt find much devotion therein, compunction bringeth much good which dissoluteness is wont quickly to destroy.  
4 A wonder it is that any man can heartily rejoice in this life, if he duly consider his banishment, and throughly weight the many perils wherewith his soul is environed.  
5 The levity of our minds and the little care we have of our faults makes us insensible of the sorrows of our souls.  
6 But we often vainly laugh when we should justly weep: the service and fear of God is the truest liberty, and a good conscience a continual feast.  
7 Happy is he that can avoid all cause of distraction, and recollect himself to the union of holy compunction.  
8 Happy is he that can cast away from himself all that may defile his conscience, or any way grieve or burden it.  
9 Bestir thyself like a man, one custom overcomes another, if thou canst forbear meddling in other men's matters, they likewise shall not have to do with thine.  
10 Busy not thyself in matters which appertain to others, neither do thou meddle at all with the affairs of thy betters.  
11 Still have an eye to thyself first, and be sure more especially to instruct thyself before all thy loving friends.  
12 If thou hast not the favour of men, be not grieved at it, but take this to heart because thou dost not carry thyself so warily and circumspectly as it becometh the servant of God and a devout religious man.  
13 It is better oftentimes and more secure that a man hath not consolations in this life, especially such as are consonant to our carnal desires.  
14 But that we have not all or very seldom tasted divine consolation, we may thank ourselves, because we seek not after inward compunction, as having not altogether forsaken outward vanities.  
15 Know that thou art unworthy of divine consolation, and that thouhast deserved much tribulation.  
16 When a man hath perfect contrition, then is the whole world grievous and loathsome unto him  
17 A good man never wanteth matter of mourning, for whether he consider his own or his neighbour's estate, he knows that none liveth here without great tribulation.  
18 And by how much a man looks narrowly into himself, by so much he sees greater cause of lamentation.  
29 Our sins and wickednesses wherein we lie weltering, do minister unto us so much matter of sorrow and compunction, that we can seldom apply ourselves to heavenly contemplations.  
20 Didst thou but as often think with thyself how soon thou mayst die, as how long thou mayst live, there is no question but thou wouldst more earnestly labour thine amendment.  
21 If thou but let the pains, that hereafter are to be endured, sink deeply into thy heart, I belieeve thou wouldst willingly undergo any labour or sorrow in this world, and not be afraid of the greatest severity.  
22 But because we do not take these things to heart, and as yet love those things only that delight us, this makes us so dull and keycold in Religion.  
23 If our body be amiss we may thank ourselves for it, it is often our decay, and want of spirit which makes our miserable body so easily complain.  
24 Pray therefore unto the Lord with all humility, that he will vouchsafe to give thee the spirit of contrition.  
25 And say with the Prophet, feed me O Lord with the bread of tears, and give me plenteousness of tears to drink.   

CHAP. XXII.  
Of the Consideration of humane misery.  
MIserable thou art wheresoever thou be, or whithersoever thou turnest, unless thou turn thyself un to God.  
2 Why art thou troubled, when things succeed not as thou wouldst or desirest, for who is he that hath all things accoording to his mind?  
3 Neither I nor thou, nor any man upon the earth, there is none in this world be he King or Pope without some tribulation or other.  
4 Who is then in the best estate or condition? even he who for God's sake can suffer affliction.  
5 Many weak and frail men can say, O what an happy life hath such a one, how wealthy, how mighty he is, in how great honour and credit.  
6 But lift up thine eyes to the riches of heaven, and thou shall perceive that all the goods of this life are nothing so be accounted of.  
7 They are very uncertain, rather burdensome then delightful, because they are never enjoyed without carefulness and fear.  
8 Man's happiness consisteth not in having abundance of wealth, but a mean estate should content him, it is truly misery enough even to live upon the earth.  
9 The more a man hungreth after godliness, the more he abhorreth this life because he seeth more clearly and perceiveth more sensibly the defects of humane corruption.  
10 For to eat and to drink, to sleep and to watch, to labour and to rest, and to be subject to other necessities of nature is doubtless a great misery to a devout mind, that would gladly be free and delivered from sin.  
11 For the inward man is much oppressed with these outward and corporal necessities whilst we live in this world.  
12 Therefore the holy Prophet prayeth with great devotion to be delivered from them, saying, draw me O Lord out of my necessities.  
13 But woe be to them that know not their own misery, and a greater woe to them that take delight in this miserable and corruptible life.  
14 And some there be so much dote upon it, although with great labour and pains they can scarce get bread to eat, yet could they live here always, they would care but little for the Kingdom of heaven.  
15 O how mad are these in their brains and faithless in their hearts, who lie so deeply drowned in the earth that they can think of nothing but earthly things.  
16 But miserable wretches as they are, they shall in the end feel to their cost how vile and vain that was which they loved.  
17 Whereas the Saints of God, and all the fast friends of Christ look not on those things which pleased the flesh, and flourished for a time, but panted after everlasting rreasures with all greediness and desire.  
18 Their whole desire was carried upward to things durable and invisible, that the desire of things visible might not draw them to things below.  
19 O Brother lose not thy confidence to come forward in godliness, there is yet time, the hour is not yet past.  
20 Why wilt thou defer thine amendment from day to day, arise and begin this very instant, and say now is the time to be doing, now is the time to be working, now is the best time to amend myself.  
21 When thou art ill at ease and much troubled, then is the time to profit best, thou must pass through fire and water before thou comest to a place of refreshing.  
22 Unless thou offer violence to thyself, thou shalt never get the victory over sin so long as we carry about us this frail body of ours we can never be without sin or live without sorrow.  
23 We could gladly be quiet and freed from all misery, but seeing by sin we have lost our innocency, we have by that also forfeited our felicity.  
24 Therefore we must hold ourselves content, and expect the mercy of God till this our iniquity be put away, and this mortality of ours be swallowed up of life.  
25 O how great is humane frailty which is always prone to evil to day thou confessest thy sins, and to morrow thou committest the very same thou hast confessed.  
26 Now thou art in the mind to look well unto thy ways, and within a while thou so behavest thyself, as though thou hadst never any such mind at all.  
27 Good cause have we therefore to humble ourselves, and never to have any great conceit of our worth, we are so frail in our nature, so inconstant in our courses.  
28 Besides, that may quickly be lost by our own negligence, which by the grace of God and our own great pains we have scarce at length obtained.  
29 What will become of us in the end, who begiu to wax cold so timely?  
30 Woe be unto us if we will now give ourselves to ease, as if all were in peace, and safety, when yet there appeareeh no sign of sanctity in our conversations!  
31 We have need like young beginners be newly instructed again to good manners, if happily there be any hope of our future amendment and spiritual progress.   

CHAP. XXIII.  
Of the meditation of Death.  
THere will very quickly be an end of thee here, therefore see what will become of thee hereafter. To day a man, to morrow none, and out of sight, out of mind.  
2 O the stupidity and hardness of man's heart, who thinketh only upon the present, and hath no care of the time to come!  
3 Thou shouldst so order thyself in all thy thoughts and actions, as if to day, yea this very moment thou we, it ready to depart.  
4 Hadst thou a clear conscience thou wouldst not greatly fear death, care not so much for the death of this body as the sin of thy soul.  
5 If thou art not prepared to day, how wilt thou be prepared to morrow? thou knowest not what will be to morrow, and how knowest thou that thou shalt live till to morrow?  
6 What are we the better to live long, if we prove not the better by long living? for length of days doth oftnes make our sins the greater, than our lives the better.  
7 O that we had spent but one day well in this world.  
8 Many keep in mind how long it is since their conversion, and yet forget to fructify in a holy conversation.  
9 If to die be accounted dreadful, to live long may prove more dangerous, happy is he that hath his end before his eyes, and prepareth himself to die daily.  
10 If at any time thou hast seen an other man die, make account thou must follow him, he hath showed thee but the way.  
11 When it is morning think thou mayst die before night, and when evening comes, presume not upon next morning.  
12 Be thou therefore always in a readiness, and so lead thy life that death may never take thee unprepared.  
13 Many die suddenly and when they look not for it, for the son of man will come, when we think not of his coming.  
14 When thy last sand shall be run out, thou wilt have a far diffetent opinion of thy whole life that is past, and be exceeding sorry thou hast been so careless and remiss.  
15 O how wise and happy is he that now laboureth to be such a one in his life, as he wisheth to be found at the hour of his death.  
16 To contemn the world perfectly, to go forward in virtue zealously, to love repose willingly, to amend our lives seriously, to obey superiors gladly, to deny himself throughly, and to suffer affliction for his sake patiently, make us confident we shall die happily.  
17 Whilst thou art in health thou mayst do many good deeds, but when thou art sick, I see not what thou art able to do.  
18 Few in the weakness of their bodies gather strength to their souls, as they who are walking abroad, are seldom settled at home.  
19 Trust not to friends and kindred, neither do thou put off the care of thy soul till hereafter, for men will sooner forget thee, than thou art aware of.  
20 It is better to look to it betime and do some good a fore hand, then to trust to other men's courtesies.  
21 If thou dost not provide for thyself in this world, who will have care of thee in that which is to come.  
22 The time that is now present is very precious, now is the day of salvation, now is the acceptable time.  
23 But alas that thou shouldst spend thy time so idly here, where thou mightst purchase to live eternally hereafter.  
24 The time will come when thou shalt desire one day or hour to amend in, and 'tis a great question whether it will be granted thee.  
25 O be loved from how great danger mightst thou deliver thyself! from how great fear free thyself, if thou wouldst be now fearful and careful how to die!  
26 Labour now to live so, that at the hour of death thou mayst rather rejoice then fear, learn now to die to the world that thou mayst begin to live with Christ.  
27 Learn now to contemn all earthly things that thou mayst freely go to Christ.  
28 Chastise thy body now by Repentance that thou mayst then have assured confidence.  
29 Ah fool, why dost thou think to live long, when thou canst not promise to thyself one day, how many have been deceived and suddenly snatched away?  
30 How often dost thou hear these reports, such a man is slain, another is drowned, a third breaks his neck with a fall, this man died eating, and that man playing?  
31 One perished by fire, another by the sword, another of the plague, and another was slain by thiefs, thus death is the end of all, and man's life passeth away like a shadow.  
32 Who shall remember thee when thou art dead? and who shall pray for thee when thou canst not help thyself?  
33 Do, do now my beloved whatsoever thou art able to do, for thou knowest not when thou shalt die, not yet what shall befall thee after thy death.  
34 Now whilst thou hast time heap unto thyself everlasting treasures, think on nothing but the salvation of thy soul, care for nothing but the service of thy God.  
35 Make now friends to thyself by honouring the Saints of God, and imitating their virtues, that when thou failest in this short life they may receive thee into everlasting habitations.  
36 Esteem thyself as a stranger and Pilgrim upon the earth, and as one to whom the affairs of this world do nothing appertain.  
37 Keep thy heart free from the world and lifted up directly unto God, because thou hast here no abiding city.  
38 Send thither thy daily prayers and sighs joined with unfeigned tears, that after death thy spirit may be happily commended into the hands of the Almighty.   

CHAP. XXIIII.  
Of judgement and the punishment of Sins.  
IN all thy ways have a special aim to thy end, for how canst thou be able to stand before a severe judge to whom nothing is hid.  
2 Who is not pacified with gifts, nor admitteth any frivolous excuses, but will judge according to right and equity.  
3 O wretched and foolish sinner, who sometimes fearest the countenance of an angry and ignorant man, what answer wilt thou make to an angry and all-knowing God?  
4 Why dost not thou provide for thyself against that great day of judgement, when no man can excuse or answer for another, bu● every one shall have enough to answer for himself?  
5 Now are thy pains profitable, thy tears acceptable, thy groans audible, thy grief pacifieth for thy sins and prepareth thy soul.  
7 The patient man hath a great and wholesome purgatory, who though he receive injuries, yet grieveth more for the malice of an other then for his own wrongs.  
8 Who prayeth willingly for his adversaries, and from his heart forgiveth their offences, and delaieth not to ask forgiveness of whomsoever he hath offended.  
9 Who is sooner moved to compassion then to anger, who often offereth violence to himself, and laboureth earnestly to bring the body into subjection to the spirit.  
10 It is better to purge our sins and offences here, then keep them to be purged and punished hereafter verily we do but deceive ourselves through an inordinate love of the flesh.  
11 What else will that fire consume but thy sins, the more thou sparest thyself and followest thy pleasure now so much the more hereafter shall be thy punishment, and a greater fuel added to that flame.  
12 In what thing a man hath sinned in the same shall he be punished, there shall the slothful be pricked forward with burning goads, and the gluttons vexed with great hunger and thirst.  
13 There shall the lascivious and loves of pleasure be bathed in burning pitch and stinking brimstone, and the envious like mad dogs shall howl for very grief.  
14 There is no fault but shall have its proper and peculiar torment, there the proud shall be filled with all horror and confusion, the covetous shall be pinched with exceeding penury, one hour of pain there shall be more bitter, than a thousand years of the sharpest penance here.  
15 There is no quiet no comfort for the damned there, yet here we have some intermission of our labours and enjoy the comfort of our friends.  
16 Be now solicitous and sorrowful for thy sins, that at the day of judgement thou mayst be secure with the company of blessed souls  
17 For then shall the righteous with great boldness stand against such as have vexed and oppressed them, then shall he sit to judge men, who is now content to be judged of men.  
18 Then shall the poor and humble have great confidence, but the proud man shall be compassed with fear on every side.  
29 Then will it appear that he was wise in this world, who had learned for Christ to be a fool and despised.  
30 Then shall affliction patiently undergone delight us, when the mouth of iniquity shall be stopped up, then shall the devout rejoice and the profane mourn.  
31 Then shall he more rejoice that hath beat down his own flesh, than he that hath abounded in all pleasure and delight.  
32 Then shall the poor garment shine and glitter, and the precious robes seem vile and contemptible, then shall be more commended the poor cottage, than the stately palace.  
33 Then will constant patience more avail us then all earthly power, and simple obedience be preferred before all worldly wisdom.  
34 Then shall a good and clear conscience more rejoice a man then the profound learning of philosophy, and the contempt of riches weigh more than all worldly treasures.  
35 Then wilt thou be comforted that thou hast prayed devoutly, than fared daintily, and be more glad thou hast kept silence, than thou hast talked much.  
36 Then will good works prevail more than godly words, than a strict life and severe repentance will be more pleasing than all earthly delight.  
37 Prove first here what thou canst endure hereafter, accustom thyself now to suffer a little, that thou mayst then be delivered from more grievous pains.  
38 If now thou canst endure so little, how wilt thou then be able to endure perpetual torments, if a little suffering make thee so impatient, what will hell fire do hereafter.  
39 Assure thyself thou canst not have two Paradises; it is impossible to enjoy delights in this world, and after that reign for ever with Christ.  
40 Suppose thou hadst hitherto lived always in honour and delights, what would all this avail thee if thou wert to die at this instant.  
41 All therefore is but vanity and texation of spirit, besides the love of God and his alone service.  
42 For he that loyeth God with all his heart is neither afraid of death nor judgement, nor of punishment, nor of hell, for perfect love gives secure access to God.  
43 But he that takes delight in sin, what marvel is it if he be afraid both of Death and judgement? Yet it is good although love be not of force to withhold thee from sin, that at least the fear of hell should restrain thee.  
44 But he that layeth aside the fear of God, can never continue long in good estate, but falleth quickly into the snares of the Devil.   

CHAP. XXV.  
Of the zealous amendment of our whole life.  
BE watchful and diligent in the service of God, and often bethink thyself wherefore thou camest hither, and why thou hast left the world.  
2 Was it not that thou mightst live to God, and become a spiritual man, be fervent then to come forward, for shortly thou shalt receive a reward of thy labours,  
3 There shall not be then any fear or sorrow in thy coasts, labour but now a little, and thou shalt find great rest, yea perpetual joy to thy soul.  
4 If thou continuest faithful and fervent in doing good, no doubt but God will be faithful, and full in rewarding thee.  
5 Thou oughtest to have a good hope in getting the victory, but thou must not be seem of it, lest thou wax either negligent or proud.  
6 When one that was in great anxiety of mind often wavering between fear and hope, did once being very sorrowful prostrate himself by prayer in a Church before the Altar, began to think thus with himself, saying,  
7 O that I knew certainly I should persevere unto the end, and presently heard this heavenly answer within him, what if thou know'st it, what wouldst thou do? do but so now as thou wouldst then do, and thou shalt be secure.  
8 And being straightway comforted and strengthened in mind he committed himself wholly to the will of God, and so left off all careful doubting.  
9 Neither would he curiously search what should become of him, but rather, applied himself to know▪ the perfect and acceptable Will of God, for the beginning and accomplishing of every good work.  
10 Put thy trust in the Lord and do good saith the Prophet, and inhabit the land, and thou shalt be fed with the plenty thereof.  
11 One thing there is that draweth men back from a progress in good & a thorough reformation of evil, the horror of the difficulty and the labour of the combat.  
12 For without doubt they especially above all others profit best in godliness, who strive more manfully to overcome these things, which are most grievous and averse from their own dispositions.  
13 For there a man profits more and obtains greater grace, where he more overcometh himself and mortifieth the inward man.  
14 But all have not alike to overcome and mortify, for although, a man have stronger passions, yet if he be zealous in the chase, shall sooner overcome, than he that hath fewer, and is not so fervent.  
15 Two things especially much further any great amendment, to wit● to withdraw ourselves violent 〈…〉 that to which our nature is vitiou●●●●●clined, and earnestly to contend for the good we stand in need of.  
16 Be careful also to avoid with greater diligence those things in thyself which do most displease thee in others.  
17 Gather some profit to thy soul out of every occasion whosoever thou be, so that if thou seest or hearest any good examples, be kindled and provoked to do the like.  
18 But if thou perceive any thing worthy of reproof, take heed of doing the same, or if thou have done it, labour quickly to amend it.  
19 As thou eyest other men so are other men's eyes upon thee, how sweet and pleasant a thing is it to see those that be fervent and zealous, to be tractable and obedient.  
20 Again how sorrowful and sad a spectacle is it to see men live dissolutely and disorderly, not applying themselves to that whereunto they were called.  
21 How hurtful and pernicious is it to neglect the chief intent and 〈…〉 of their callings, and busy 〈…〉 in that which they have nothing to do withal.  
22 Be mindful of that profession thou hast taken upon thee, and have always in thy heart the remembrance of Christ Crucified.  
23 When thou look'st upon his life thou mayst well be ashamed of thine own for though thou hast a long time professed christianity, yet hast thou not endeavoured much to conform thyself to Christ.  
24 A religious man who exerciseth himself attentively and devoutly in the life & death of Christ, shall there abundantly find all things necessary and profitable, and out of jesus he shall need to seek nothing.  
25 O if jesus Christ and him Crucified would sink deep into our hearts, how quickly and sufficiently learned should we prove?  
26 A religious man that is zealous taketh and endureth all well that is commanded him, but he that is negligent and luke warm hath tribulation npon tribulation.  
27 Nay he is upon every side straightened and molested, for he is void of inward consolation, and forbidden to take any outward comfort.  
28 A religious man without discipline is in great danger of ruin, he that seeketh liberty and ease shall ever live in disquiet, for one thing or other will always displease him.  
29 O that we had nothing else t● do but always with our mouth and whole heart to praise our Lord God  
30 O that thou mightst never have need to eat, nor drink, nor sleep, but always praise God, and only attend upon spiritual employments.  
31 Then shouldst thou be much happier than now thou art, when upon every occasion thou art so ready to follow the lusts of the flesh.  
32 Would we were not put to such necessities, but had only the spiritual ●efections of the soul, which alas we ●ast of too seldom.  
33 When a man is come to that pass, that he seeketh no comfort in any creature, then doth God first begin▪ to be a sweet relish unto him.  
34 Then will he be well content with whatsoever shall befall him, then shall not a great matter overjoy him, ●or a small matter trouble him.  
35 But with great integrity and confidence commits himself to God, who shall be to him all in all, to whom nothing perisheth or dieth, but all things live unto him, and serve him without delay.  
36 Remember always thy end, and how time lost never returns, without care and diligence thou shalt never become virtuous.  
37 If thou beginnest to wax cold all is not well with thee, hut if thou give thyself to fervency thou shalt find much peace, and through the assistance of God's grace and love of virtue, thou shalt find thy labour but light.  
38 The fervent and diligent man is ready at all assays, it is easier to endure the labour and pains of the body, then to conqu●re the vices and passions of ●he mind.  
39 He that avoideth not small slips, by little and little may take a great fall, if thou spend the day well, thou wilt be always merry at night.  
40 Be watchful over thy ways, and whatsoever become of others be careful of thyself, the greater violence thou usest against thyself, the greater benefit shalt thou reap.    

THE SECOND BOOK▪  

CHAP. I.  
Of inward Conversation.  
THE Kingdom of God is within you, saith the Lord. Turn thee with thy whole heart unto the Lord, and forsake this wretched world, and thy soul shall find rest.  
2 Learn to contemn outward things, and give thyself to the inward, and thou shalt see the Kingdom of God to come into thee.  
3 For the Kingdom of God is peace and joy in the Holy Ghost, which is not bestowed upon the wicked.  
4 Christ will come unto thee, and show thee his comfort, so that thou wilt provide within thee a dwelling place fit for him.  
5 All his beauty and glory is within, no● caring for any thing else, there delighteh he himself.  
6 The inward man he often visits and hath with him sweet discourse, pleasant comfort, much peace, wonderful familiarity▪  
7 O faithful soul make ready thy heart for this bridegroom, that he may vouchsafe to come unto thee, and dwell within thee  
8 For so he saith, if any man love me he will keep my word, and we will come unto him, and will make our abode with him.  
9 Give therefore unto Christ a place in thy heart, and deny entrance to all others, when thou hast Christ, thou art rich enough, and he will suffice thee.  
10 He will faithfully oversee thee; and carefully provide for thee in all things, so that thou shalt not need to depend upon men.  
11 For men soon alter their minds, or quickly fade away, but Christ remaineth for ever, and standeth out stoutly to the very end.  
12 There is little trust to be given to frail and mortal man, though he be profitable and dear unto thee; neither oughtest thou much to be grieved when sometimes he crosses and contradicts thee.  
13 They that to day take thy part to morrow may be against thee, and so on the contrary: they often turn like the wind.  
14 Put thy whole trust and confidence in God, love him for his mercy, fear him for his judgement, he will answer for thee, and will do in all things▪ what is best.  
15 Thou hast here no abiding City, and wheresoever thou be, thou art but a Stranger and Pilgrim, neither shalt thou ever have rest, unless thou be fully united to thy Saviour.  
16 Why dost thou gaze up and down here, since this is not the place of thy abode: In heaven ought to be thy dwelling place, and all things here to be looked upon but as it were in the passage.  
17 All things pass away, and tho● together with them, beware thou entangle not thyself in them, lest thou be caught and confounded.  
18 Let thy thought be on the Almighty, and thy prayer be directed unto Christ without ceasing.  
19 If thou canst not contemplate high and heavenly things, rest thyself in the passion of thy Saviour, and dwell willingly in the wounds of his sacred body.  
20 For if thou fl●e devoutly to his holy wounds, and to the precious marks of his Passion, thou shalt find great comfort in all thy tribulation.  
21 Neither wilt thou much care to be despised of men, and wilt easily endure the words of slanderous tongues.  
22 Christ was also in the world despised of men, he was exposed to the reproach of his enemies, and forsaken by his acquaintance and friends in his greatest extremity.  
23 Christ had adversaries and backbiters, and wilt thou have all men thy friends and benefactors, how shall thy patience be crowned, if no adversity befall thee?  
24 If thou wilt not endure adversity, how art thou Christ's friend? Suffer with Christ, and for Christ, if you desire to reign with Christ.  
25 If thou hast but once entered into the secrets of thy Saviour, and tasted a little of his ardent love, then wouldst thou not care for thine own commodity or discommodity, but rather rejoice at thy wrongs offered thee, for the love of jesus maketh a man to despise himself.  
26 A lover of jesus and of the true inw●rd man, and one free from inordinate affections, can easily turn himself to God, and being lifted up in spirit above himself, rests in the fruition of joy.  
27 He that relisheth all things as they are, and not as they are called and esteemed to be, he is truly wise indeed, and rather taught of God then of men.  
28 He that knows to walk within himself, and to make small account of outward things shall be sure to have time and place enough to perform devout exercises.  
29 The inward man doth quickly recollect himself, because he never gives himself wholly to outward employments.  
30 Bodily labour is no let unto him, nor necessary business so it be seasonable, but as things fall out so he applieth himself unto them.  
31 He that is well disposed within himself, is not troubled with the strange and perverse behaviour of men by how much a man draws business to himself, by so much is he hindered and distracted.  
32 If all were well with thee, and thou throughly purged, all things would turn to thy good and profit.  
33 Therefore do many things displease thee and often trouble thee, because thou art not yet full dead unto thyself, nor free from the affection of earthly things.  
34 Nothing so defileth and entangleth the heart of man, as our impure love of these earthly creatures.  
35 If thou refuse comfort in outward things, thou shalt more easily contemplate the things that are in heaven, and often inwardly triumph for very joy.   

CHAP. II.  
Of humble Submission.  
Weigh not very much who is for thee or against thee, let this be thy care and endeavour, that God may be with thee in all thou takest in hand.  
2 Keep a good conscience and God will defend thee sufficiently, for whom God will help, no malice of men can hurt.  
3 If thou knowest how to suffer and hold thy peace, without doubt thou shall have help from above, he knoweth the season and manner how to deliver thee.  
4 Therefore thou oughtest to resign up thyself unto God, for it belongs to him to help and deliver from all mischief.  
5 Oftentimes it much availeth us for the better keeping of humility, that others know and reprehend our faults.  
6 When man humbleth himself for his own offences, than he easily pacifies others, and quickly satisfies those that are offended with him.  
7 God protecteth and delivereth the humble, he loveth and comforteth the humble, to an humble man he humbleth himself.  
8 Unto the humble man he giveth great grace, and after he hath cast him down, he raiseth him unto glory.  
9 Unto the humble he revealeth his secrets, and sweetly draweth and inviteth him unto himself.  
10 Though the humble person suffer much outward calamity, yet is he at peace within himself because he relieth upon God, and not upon the world.  
11 Think not that thou hast profited any thing at all, unless thou hast learned to esteem thyself inferior unto all.   

CHAP. III.  
Of a good and peaceable man.  
BE first of all at peace with thyself, then mayst thou be better able to pacify others, a peaceable man doth more good than he that is learned.  
2 A passionate man turneth good into evil, and easily believeth the worst. A good quiet man turneth all things into good, he that is peaceable is not suspicious of any.  
3 He that is discontent and troubled, is tossed up and down with many suspicions, he is neither quiet himself nor suffereth others to be quiet.  
4 He speaketh that oftentimes which he ought not to speak, and omitteth that which were more expedient for him to do.  
5 He considereth what others are bound to do, and neglecteth that which he is bound to himself.  
6 First therefore have a zealous care over thyself, and then thou mayst justly show thyself zealous of thy neighbours good.  
7 Thou knowest well how to excuse and colour over thine own deeds, and yet thou wilt not admit of other men's excuses.  
8 It were more equal and meet thou shouldst accuse thyself, and excuse thy brother, if thou wilt be borne withal, bear thou with another.  
9 Behold how far off thou are yet from true charity and humility, which knoweth not how to be angry or displeased with any, but with him that hath it.  
10 It is no great matter to converse with the good and those of a gentle disposition, for that is naturally pleasing unto all, and every one is willing to be at peace, and love those that are of his humour.  
11 But to be at quiet with the stubborn and perverse, with the disorderly and such as cross us, is a great grace, a very commendable and manly fact.  
12 There be who are at peace with themselves and with others also, and there be who can be quiet neither with themselves nor with others; they are troublesome to others, but to themselves most of all.  
13 And others there are who keep themselves in peace and labour to bring others into peace.  
14 Our greatest peace, in this miserable life consisteth rather in humble enduring, then in not feeling adversities.  
15 He shall enjoy the greatest peace that can tell how to be most patient; such a man is a conqueror of himself, a Lord of the world, a friend of Christ's, and an heir of heaven.   

CHAP. FOUR  
Of a pure mind and upright intention.  
With two wings man is lifted up from earthly vanities, to wit, with simplicity and purity; simplicity ought to be in our intentions, purity in our affections.  
2 Simplicity fixeth the eyes of our soul upon God, purity apprehendeth and tasteth his sweetness; thou shalt not be hindered from any good action, if thou be inwardly free from inordinate affections.  
3 If thou intent and seek nothing else but the good pleasure of God and the profit of thy neighbour, thou shalt enjoy internal liberty.  
4 If thy heart were sincere and upright, than every creature would be unto thee a looking glass of life, and a Book of holy learning.  
5 There is not a creature so small and so vile, that doth not represent the goodness of God.  
6 If in thine own heart thou art good and pure, then wouldst thou be able to see and understand all things without any let or impediment; a pure heart pierceth heaven and hell.  
7 Such as a man is inwardly so he judgeth outwardly, if there be joy in the world the pure of heart possesseth it, if tribulation and affliction, an evil conscience feels it.  
8 As iron put into the fire looseth his rust, and burneth bright like fire, so he that turns truly unto God, putteth off the flesh, and is become a new man.  
9 When a man beginneth to wax cold, than he is afraid of small pains, and willingly receiveth comfort from without.  
10 But when he begins fully to overcome himself, and to walk manfully in the ways of God, than he esteems those things but easy which before seemed grievous unto him.   

CHAP. V.  
Of the consideration of ones self.  
WE cannot trust to ourselves very much, for lack of grace and understanding; there is but little light in us, and that which we have, we quickly lose out of negligence.  
2 And many times we do not perceive how blind we are within, we often do evil and excuse it worse.  
3 We are sometimes moved with passion, and think it to be zeal, we reprehend small things in others, and pass over greater matters in ourselves.  
4 We quickly feel and weigh what we suffer at the hands of others, but we mind not what others suffer from us.  
5 He that doth well and rightly consider his own works, will find little cause to judge hardly of another.  
6 The inward man preferreth the care of himself before all other cares, and he th●t diligently looketh to himself, doth seldom speak much of other.  
7 Thou shalt never be devout and right within, unless thou be silent concerning other men's affairs, and look especially to thyself.  
8 If thou attend wholly to God, and to thyself, thou wilt be little moved with whatsoever thou seest abroad.  
9 Where art thou when thou art not with thyself, and when thou hast run over all, what art thou the better if thou neglect thyself.  
10 If thou desirest peace of mind and true concord, thou must cast behind thee all other things, and look only to thyself.  
11 Furthermore thou shalt gain much if thou shalt keep thyself f●ce from all worldly cares, and thou shalt greatly decay if thou make any account of earthly things.  
12 Account nothing great, nothing high, nothing grateful, nothing acceptable but God alone, or that which is from God.  
13 Esteem all comfort vain which thou receivest from any creature, the soul that loveth God despiseth all things in respect of God.  
14 God alone who is eternal infinite and incomprehensible is the comfort of the soul, and the true joy of the heart.   

CHAP. VI  
Of the joy of a good Conscience.  
THe glory of a good man is the testimony of a good conscience: have a good conscience and thou shalt ever have joy.  
2 A good conscience is able to endure much, and is exceeding cheerful in adversities, an evil conscience is always fearful and unquiet.  
3 Thou shalt rest quietly if thine heart reprove thee not; rejoice not but when thou hast done well.  
4 Wicked men have never any true joy, neither do they feel inward peace, for there is no peace to the wicked, saith the Lord.  
5 Although they say we live in peace, there shall no evil happen unto us, and who dares do us any harm.  
6 Believe them not, for suddenly shall the wrath of the Lord arise, and their actions shall turn to nothing, and their cogitations shall utterly perish.  
7 To glory in tribulation is no hard thing to him that loveth, for so to glory is to glory in the Cross of our Lord.  
8 The glory is short which is given and received from men, sorrow always attends the glory of the world.  
9 The glory of the good is in the testimony of a good conscience, and not in the tongues of men, the gladness of the just is of God, and in God, and their joy is of the truth.  
10 He that desireth true and everlasting glory careth not for that which is temporal, and he that seeketh after temporal glory, or contemneth it not from his heart, is less in love with heavenly.  
11 He enjoyeth great tranquillity of mind, that eareth not for the praises or dispraises of men, he is easily content and pacified whose conscience is pure.  
12 Thou art not the more holy for being commended, nor the more vile for being dispraised, thou art what thou art, neither canst thou be greater then what thou art in the sight of God.  
13 If thou consider what thou art within thee, thou wilt not care what men say of thee, man seeth but the face, but God considereth the heart.  
14 Man looketh upon the deeds, but God weigheth the intentions; to do always well, and to esteem little of thyself, is a sign of an humble mind.  
15 To refuse to be comforted by any creature is a sign of great purity and inward confidence.  
16 He that seeketh a thing without himself, to bear witness of himself, it is plain he hath referred himself wholly unto God.  
17 For not he that commendeth himself the same is approved, saith S. Paul, but he whom God commendeth.  
17 To walk inwardly with God and not to be possessed with any outward affection, is the state of an inward and spiritual man.   

CHAP. VII.  
Of the love of jesus above all things.  
BLessed is he that understandeth what it is to love jesus, and to despise himself for jesus sake.  
2 Thou oughest to leave thy beloved for thy beloved, thy beloved sin for thy beloved Saviour; for that jesus will alone be beloved above all things.  
3 The love of the creature is deceitful and unconstant, the love of jesus is faithful and permanent.  
4 He that cleaveth to creatures shall full with that which is ready to fall, he that embraceth jesus shall be fastened into him.  
5 Love him, and keep him for thy friend, who when all go away, will not forsake thee nor suffer thee to perish in the end.  
6 Prevent the world and begin to forsake it first before it forsake thee, for thou must one day be left of all men whether thou wilt or no.  
7 Stick thee close to jesus both in life and death; and commit thyself unto his trust, who when all fail, can alone help thee.  
8 Thy beloved is of that nature, that he will none of that which appertaineth to others, but will have thy heart alone, and sit like a King in his own throne.  
9 If thou couldst purge thyself perfectly of all creatures, jesus would willingly dwell with thee: whatsoever confidence thou reposest in men without jesus, is all no better than lost.  
10 Trust not, nor rely upon a reed full of wind; for that all flesh is as grass and all the glory thereof shall wither away as the flower of the field.  
11 Thou shalt quickly be deceived, if thou look only to the outward show of men: and if in them thou seekest for comfort and commodity, thou shalt instead thereof often feel losses and crosses.  
12 If thou seekest Jesus in all things, thou shalt surely find jesus: but if thou seekest thyself, thou shalt also find thyself, but to thine own destruction.  
13 For man doth more hurt himself, if he seek not jesus, than the whole world, and all his adversaries could annoy him.   

CHAP. VIII.  
Of familiar oonversation with JESUS.  
When jesus is present, all is well, and nothing seemeth difficult, but when jesus is absent, every thing is hard.  
2 When jesus speaketh not inwardly unto us, our comfort is nothing worth; but if jesus speak but one word, we feel much consolation.  
3 Did not Mary Magdalen presently rise from the place where she wept, when Martha said unto her, Thy master is here, and calleth thee.  
4 Happy is the hour when jesus calleth from the tears of the eyes to the joy of the spirit. How dry and hard art thou without jesus?  
How foolish and vain, if thou desire any thing out of jesus? Is not this a greater loss, then if thou shouldest lose the whole world.  
5 What can the world profit thee without jesus? To be without jesus is a grievous hell; and to be with jesus is a sweet Paradise.  
6 If jesus be with thee, no enemy can hurt thee, he that findeth jesus findeth a good treasure; yea a good above all goods.  
7 And he that looseth jesus, looseth too much, and more than the whole world. He is most poor that liveth without jesus: and he most rich that is well with jesus.  
8 It is a great skill to know how to converse with jesus, and a great wisdom to know how to keep jesus.  
9 Be humble, and peaceable, and jesus will be with thee; be devout and quiet, and jesus will stay with thee.  
10 Thou mayst drive away jesus and lose his grace, if thou givest thyself to outward things.  
11 And if thou shouldest drive him from thee, and lose him, unto whom wilt thou fly, and what friend wilt thou then seek?  
12 Without a friend thou canst not well live: and if jesus be not above all a friend unto thee, thou shalt be too too sorrowful and desolate.  
13 Thou dost therefore foolishly, if thou dost trust or rejoice in any other. It is better for the● to have all the world against thee, than jesus offended with thee.  
14 Amongst all things therefore that be dear unto thee, let jesus alone be thy chiefest beloved.  
15 Love all for jesus, but jesus for himself. jesus Ch●ist alone is especially to be beloved, who alone is found to be good, and faithful above all friends.  
16 For him, and in him, let aswell friends as foes be dear unto thee: and all these are to be prayed for, that all may know and love him.  
17 Never desire to be singularly commended or beloved, for that appertaineth only unto God, who hath none like unto himself.  
17 Neither do thou desire that the heart of any should be set on thee, nor do thou set thy heart on the love of any: but let jesus be in thee, and in every virtuous and good man.  
18 Be pure and free within, and entangle not thy heart with any creature. Thou oughtest to be as it were naked, and carry a pure heart to God, if thou wilt consider, and prove, and see how sweet our Lord is.  
19 And truly unless thou be prevented, and drawn by his grace, thou shalt never attain to that happiness, to forsake and cast away all, that thou alone mayst be united to him alone.  
20 For when the grace of God cometh unto a man, than he is strong and nothing is hard unto him, and when it goeth away, he is poor and weak, and as it were left unto the will of whomsoever will afflict him.  
21 In this thou oughtest not to be dejected, nor despair, but to resign thyself with all indifferency unto the w●ll of God, and to ●eare all things that befall thee for the glory of Christ.  
22 For after winter followeth summer: after night cometh day, & after a tempest fair weather.   

CHAP. IX.  
Of the want of all comfort.  
IT is 〈◊〉 great matter to despise humane 〈◊〉, when we have divine, or to neg●●● divine when we have humane.  
2 It 〈…〉 and very much, to be able to wan● both humane and divine comfort.  
2 And for the honour and glory of God, to be willing to endure desolation of heart; and to seek himself in nothing, nor to regard his own good actions.  
3 What great matter is it, if thou be cheerful and devout at the coming of heavenly grace? This hour is whoshed for of all men.  
4 He rideth easily whom the grace of God carrieth. And what marvel, if he feel not his burden who is borne up by the Almighty, and led by the greatest guide?  
5 We are always willing to have something for our comfort: and a man doth hardly put off, and forsake himself. The holy Martyr S. Laurence overcame the world with his Prelate.  
6 Because he despised whatsoever seemed delightsome in the world: and for the love of Christ he patiently suffered the high Priest of God S. Si●tus to be taken from him, whom he most loved.  
7 He overcame therefore the love of man by the love of the Creator; and he rather chose the divine pleasure, then humane comfort.  
8 See thou also learn to forsake some necessary thing, and a beloved friend for the love of God.  
9 Be not grieved when thou art forsaken by a friend, knowing that we all at length must be separated one from another.  
10 A man must fight long, and with a constant mind, before he g●● the victory, and be able to place his whole heart in God.  
11 When a man trusteth in himself, he easily slideth unto humane comforts.  
12 But a true lover of Christ, and a diligent follower of virtue, giveth not himself to such solace, nor seeketh sensible sweetness, but rather forcible exercises, and to sustain hard labours for Christ.  
13 When therefore spiritual comfort is given thee from God, receive it thankfully; but know that it is the gift of God, not any desert of thine.  
14 Be not puffed up, joy not too much, neither do thou presume vainly: but be rather the more humble for that grace, and more wary and fearful in all thy actions: for that hour will pass away, and temptation will succeed.  
15 When consolation is taken from thee, despair not presently; but with humility and patience attend the heavenly visitation: for God is able again to give thee greater consolation.  
16 This is not new nor strange unto them, that have experience in the way of God; for in the great Saints and ancient Prophets, there was oftentimes such kind of alteration.  
17 For which cause one when he had grace, said, I said in my prosperity I shall never be removed.  
18 But when this was gone from him, he addeth what he found in himself, saying▪ Thou turnedst thy face from me, and I became troubled.  
19 Yet doth he not despair in the midst of these changes, but more earnestly prayeth unto our Lord, and saith: Unto thee (O Lord) I will cry, and I will pray unto my God.  
20 Last he receiveth the fruit of his prayer, and witnesseth that he was heard, saying: Our Lord hath heard me, and taken pity on me: our Lord is become my helper.  
21 But wherein? Thou hast turned (saith he) my sorrow into joy, and thou hast compassed me about with gladness.  
22 If great Saints have been so dealt with all, we that are poor and weak ought not to despair, if we be sometimes fervent, and sometimes cold.  
23 For the spirit cometh and goeth, according to the good pleasure of his will, for which cause blessed job saith, Thou visitest him early in the morning, and suddenly thou provest him.  
24 Whereupon therefore can I hope, or wherein ought I to trust, but in the great mercy of God alone, and in the only hope of heavenly grace?  
25 For whether I enjoy the presence of good men, or devout brethren, or faithful friends, or holy Books, or learned treatises, or sweet songs and hymns,  
26 All these help little, and have little savour, when grace forsaketh me, and I remain left in my own poverty.  
27 At such a time there is no better remedy than patience, and the resigning of myself unto the will of God.  
28 I never found any so religious and devout, that hath not had sometimes a with drawing of grace, or felt not a decrease of fervour.  
29 There was never Saint so highly rapt, and illuminated, who first or last was not tempted.  
30 For he is not worthy of the high contemplation of God, who hath not been exercised with some tribulation for God's sake.  
31 For temptation going before, is wont to be a sign of ensuing comfort. And unto those that are proved by temptations, heavenly comfort is promised. He that shall overcome, saith he, I will give him to eat of the tree of life.  
32 But divine comfort is given, that a man may be stronger to bear adversities. There followeth also temptation, lest we should wax proud of that good.  
33 The Devil sleepeth not, neither is our flesh as yet dead: therefore cease not to prepare thyself to the battle: for on thy right hand, and thy left are enemies that never rest.   

CHAP. X.  
Of thankfulness for the grace of God.  
Why seekest thou rest, since thou art borne to labour? Dispose thyself to patience, rather than to comforts, and to the bearing of the Gross, rather than to gladness.  
2 What secular person is there, that would not willingly receive spiritual joy and comfort, if he could always have it? Spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh.  
3 All worldly delights are either vain, or unclean: but spiritual delights are only pleasant and honest, produced by virtues, and infused by God into pure hearts.  
4 But no man can always enjoy these comforts according to his desire; for the time of temptation is not long away.  
5 False freedom of mind, and great trust of ourselves, is very contrary to heavenly visitation.  
6 God doth well in giving grace: but man doth evil in not returning it again wholly unto God, with thanksgiving.  
7 And therefore the gifts of grace cannot flow in us, because we are ungrateful to the given: and return them not wholly to the head fountain.  
8 For grace is ever due to him that is thankful, and from the proud shall be taken that which is wont to be given to the humble.  
9 I desire not that consolation that taketh from me compunction, nor that contemplation which breedeth a haugh●y mind.  
10 For all that is high, is not holy: nor all that is sweet, good: nor every desire, pure; nor every thing that is dear unto us, is grateful to God.  
11 I do willingly accept of that grace▪ whereby I may ever become more humble and fearful, and be made more ready and able to forsake myself.  
12 He that is taught by the gift of grace, and by the scourge of the withdrawing thereof; will nor dare to attribute any good to himself: but will rather acknowledge himself poor, and naked.  
13 Give unto God that which is God's; and ascribe unto thyself that which is thine own: that is, give thanks unto God for his grace, and acknowledge that nothing is to be attributed to thee, but only sin, and the punishment due thereunto.  
14 Content thyself, and desire always the meanest and lowest things, and the highest shall be given thee: for the highest stand not without the lowest.  
15 The highest Saints before God, are the least in their own judgements; and how much the more glorious, so much the humbler within themselves.  
16 Those that are full of truth, and heavenly glory, are not desirous of the vain glory of this world. Those that are firmly settled and grounded in God can no way be proved.  
17 And they that ascribe all unto God what good soever they have received, seek not glory one of another but would have that glory which is from God alone: and desire above all things to praise God in himself, and in all the Saints, and always tend unto the same.  
18 Be therefore grateful for the least gift, and thou shalt be made worthy to receive greater. Let the least be unto thee also as the greatest, and the most contemptible as an especial gift.  
19 If thou consider the worth of the giver, no gift will seem little, or of mean esteem. For it is not little that is given by the Sovereign Majesty of God.  
20 Yea if he should give punishment and stripes, it ought to be grateful, for that he doth it always for our salvation, whatsoever he permitteth to happen unto us.  
20 He that desireth to keep the grace of God, let him be thankful for the grace given; and patient for the taking away thereof. Let him pray that he may return, Let him be wary and humble, lest he lose it.   

CHAP. XI.  
How few the lovers of the Cross of Christ are.  
IEsus hath now many lovers of his heavenly Kingdom, but few bearers of his Cross: He hath many desirous of comfort but few of tribulation.  
2 He findeth many companions of his table, but few of his abstinence. All desire to rejoice with him, few will suffer any thing for him, or with him.  
3 Many follow jesus unto the breaking of bread, but few to the drinking of the Cup of his Passion. Many reverence his miracles, few follow the ignominy of his Crosse.  
4 Many love jesus, as long as adversities happen not. Many praise & bless him, as long as they receive any comfort from him.  
5 But if jesus hide himself, and leave them but a while, they fall either into complaint, or into too much dejection of mind.  
6 But they that love jesus for jesus, and not for some comfort of their own, bless him in all tribulation and anguish of heart, as well as in the greatest comfort.  
7 And although he should never give them comfort, they notwithstanding would ever praise him, & always give him thanks.  
8 O how powerful is the pure love of jesus, which is mixed with no self-love, nor proper interest! Are they not all to be called hirelings that ever seek comforts?  
9 Do they not show themselves to be rather lovers of themselves, then of Christ, that always think of their commodity and g●ine? Where may one be found that will serve God, without looking for reward?  
10 It is hard to find any one so spiritual, that is free from the love of all earthly things. For where is any that is inddeed poor in spirit, and free from all affection of creatures? thou mayst go to the end of the world before thou find him.  
11 If a man should give all his wealth, yet is it nothing. And if he should do great penance, yet is it little▪ And if he should attain to all knowledge he is yet far off.  
12 And if he should have great virtue, and very fervent devotion, yet there is much wanting, to wit, one thing which is most necessary for him.  
13 What is that? That leaving all he forsake himself, and go perfectly from himself, and retain nothing of self-love. And when he hath done all that he knoweth to be done, let him think that he hath done nothing.  
14 Let him not weigh that much which might be much esteemed, but according to truth, let him affirm himself to be an unprofitable servant, as our Saviour hath said: When you shall have done all things that are commanded you, say, We are unprofitable servants.  
15 Then may he be truly poor in spirit and naked, and say with the Prophet: I am alone and poor, yet no man richer, no man more powerful, no man more free than he that can leave himself and all things, and put himself in the meanest and lowest place.   

CHAP. XII.  
Of the highway of the holy Crosse.  
Unto many seemeth hard this sppeech, Deny thyself, take up thy Cross and follow jesus: But it will be much harder to hear that last word: Get ye away from me, ye cursed into everlasting fire.  
2 For they that now willingly hear and follow the word of the Cross, shall not then fear to hear the sentence of everlasting damnation.  
3 This sign of the Cross shall be in heaven, when our Lord shall come to judgement.  
4 Then all the servants of the Cross, who in their life time conformed themselves unto Christ crucified shall draw near unto our Lord with great confidence.  
5 Why therefore fearest thou to take up the Cross, which leadeth thee to a Kingdom? In the Cross is health, in the Cross is life, in the Cross is protection against our enemies.  
6 In the Cross is infusion of heavenly sweetness, in the Cross is strength of mind, in the Cross is joy of spirit, in the Cross is the height of virtue, in the Cross is the perfection of sanctity.  
7 There is no health of the soul, nor hope of everlasting life, but in the Crosse. Take up therefore thy Cross and follow jesus, and thou shalt go into life everlasting.  
8 He is gone before, bearing his Cross, and is dead for thee on the Cross; that thou mayst also bear thy Cross, and desire to die on the Cross with him.  
9 For if thou diest with him, thou shalt also live with him; and if thou be his companion in pain, thou shalt be partaker with him also in glory.  
10 Behold in the Cross all doth consist, and all lieth in ending our life upon it: for there is no other way, unto life, and unto true inward peace, but the way of the Holy Cross, and of daily mortification.  
11 Go where thou wilt, seek whatsoever thou wilt thou shalt not find a higher way above, nor a safe●● way below, than the way of the holy Crosse.  
12 Dispose and order all things according to thy will, and judgement: yet thou shalt ever find, that of necessity thou must suffer somewhat, either willingly or against thy will.  
13 So as thou shalt never fully avoid the Cross, for either thou shalt feel pain in thy body, or in thy soul thou shalt suffer tribulation of spirit.  
14 Sometimes thou shalt be forsaken of God, sometimes thou shalt be troubled by thy neighbours, and which is more, oftentimes thou shalt be irksome to thyself.  
15 Neither canst, thou be delivered or cased by any remedy or comfort▪ but so long as pleaseth God, thou oughtest to bear it.  
16 For God will have thee learn to suffer tribulation without comfort; and that thou submit thyself wholly to him, and become more humble by tribulation.  
17 No man hath so lively a feeling of the Passion of Christ, as he who hath chanced to suffer the like. The Cross therefore is always ready, and every where attendeth thee.  
18 Thou canst not escape it, whither soever thou fliest; for wheresoever thou goest, thou carriest thyself about with thee, and thou shalt ever find thyself.  
19 Turn thyself upward, turn thyself downward, turn thee within, or turn thee without.  
20 Which way soever thou dost turn thee, always thou shalt find the Crosse.  
21 And every where of necessity thou must have patience, if thou wilt have inward peace, and obtain an everlasting Crown.  
22 If thou bear the Cross willingly, it will bear thee, and lead thee to thy desired end, to wit, where there shall be an end of suffering, though here there shall not  
23 If thou bear it unwillingly, thou makest for thyself a new burden, and increasest thy load, and yet notwithstanding thou must bear it do what thou canst.  
24 If thou cast away one Cross, without doubt thou shalt find another, and that perhaps a more heavy.  
25 Thinkest thou to escape that which no man could ever avoid? which of the Saints in the world was without crosses and tribulations?  
26 Verily jesus Christ our Lord was never one hour without pain of suffering, so long as he lived. Christ (saith he) ought to suffer, and rise again from death, and so to enter into his glory.  
27 And how dost thou seek any other way, than this Kings high way, which is the way of the holy Cross?  
28 The whole life of Christ was a Cross and Martyrdom: and dost thou seek rest and joy?  
29 Thou art deceived, thou art deceived, if thou seekest any other thing than to suffer tribulations, for this whole mortal life is full of miseries, and environed on every side with crosses.  
30 And how much the more one hath profited in spirit, so much the heavier Crosses he oftentimes findeth; for the love he beareth to God, increaseth the grief which he endureth for his banishment.  
31 But yet this man, though so many ways afflicted, is not without the ease of consolation, for the great good which he perceiveth to grow unto him by the bearing of his Cross  
32 For whilst he willingly putteth himself under it, all the but then of tribulation is turned into the confidence of divine consolation.  
33 And how much the more the flesh is wasted by affliction, by so much the more is the spirit strengthened by inward grace.  
34 And sometimes he is so strengthened with the ●eeling of tribulation, and adversity, for the love of conforming himself to the Cross of Christ, that he would not wish at any time to be without sorrow and tribulation.  
35 Because he believeth, that so much the more acceptable he shall be unto God, how much the more for number & weight he can suffer for him.  
36 This is not the power of man, but it is the grace of Christ, that can, and doth so much in frail ●lesh: that what naturally it always abhorreth and flieth, that by fervour of spirit, it taketh hold on and loveth.  
37 It is not according to man's inclination to bear the Cross, to love the Cross, to chastise the body and bring it into subjection, to shun promotion.  
38 To suffer contumelies with a joyful heart, to despise himselfee, and to wish to be despised, to bear all adversities, and damages, and to desire no prosperity in this world.  
39 But if thou depend upon thyself thou shalt be able to perform no such matter of thyself.  
40 But if thou trustest in our Lord, strength shall be given thee from heaven, and thou shalt subdue under thee both the world and the flesh.  
41 Neither shalt thou fear thy enemy the Devil, if thou be armed with faith, and rely upon Christ crucified.  
42 Resolve therefore with thyself, like a good and faithful servant of Christ, to bear manfully the Cross of thy Lord, who out of love unto thee was crucified for thee.  
43 Prepare thyself to bear many adversities and divers kinds of troubles in this miserable life; for so it will be with thee, wheresoever thou be, and so surely thou wilt find it, wheresoever thou hide thyself.  
44 So it must be, and there is no remedy, or means to avoid tribulation and sorrow, but to bear them.  
35 Drink of the Cup of our Lord with a good affection, if thou wilt be his friend, and desirest to have part with him. As touching consolation, refer that to the will of God, let him do therein as shall best please him, but yield thou thyself to the bearing of adversity, and account it as the greatest comfort.  
46 Set thou thy heart upon the suffering of tribulations, and account them the greatest comforts.  
47 For that the passions of this life are not worthy of the glory that shall be revealed, although thou alone couldst suffer them all.  
48 When thou shalt come to this estate, that tribulation for Christ's sake shall seem sweet and pleasant unto thee, then think it is well with thee, for thou hast found a Parradise upon earth.  
49 As long as it is grievous unto thee to suffer, and that thou desirest to fly it, so long shalt thou be ill at ease, and the tribulation thou fliest will follow thee every where.  
50 If thou settlest thyself to that thou oughtest, to wit, to suffer, and to die to thyself, it will quickly be better with thee, and thou shalt find peace.  
51 Although thou shouldest have been rapt even unto the third heaven with Paul, thou art not by this secured, that thou shalt suffer no contradiction.  
52 ay (saith JESUS) will show him how great things he must suffer for my name. It resteth therefore that thou suffer for him, if thou wilt love JESUS, and perpetually serve him.  
53 O, would to God, thou wert worthy to suffer something for the name of jesus! how great glory would it be unto thee, what joy to all the Saints of God, how great edification also to thy neighbour!  
54 For all do commend patience, thought few desire to suffer! With great reason thou oughtest to be willing to suffer a little for Christ; since many suffer far great things for the love of the world.  
55 Know for certain that thou oughtest to lead a dying life. And how much the more every one dieth to himself; so much the more doth he begin to live unto God.  
56 No man is sit to attain unto heavenly things, unless he submit himself to the bearing of adversities for Christ.  
57 Nothing is more grateful unto God, nothing more wholesome to thee in this world, then to suffer willingly for Christ.  
58 And if it were in thy choice▪ thou shouldest rather wish to suffer adversities for Christ, then to enjoy the delight of many comforts.  
59 Because by these means thou shouldst be more like unto Christ, and more conformable to all Saints.  
60 For our good works, and the perfection of our estate consisteth not in much sweetness and comforts, but rather in suffering great afflictions and tribulations.  
61 If there had been any better thing, and more profitable to the soul's health then suffering, surely Christ would have showed it by word, and example.  
62 But he plainly exhorted all the disciples that followed him, and all that desire to follow him, to the bearing of the Cross:  
63 And saith, if any man will come after me let him deny himself and take up his Cross, and follow me.  
64 So as when we have read and searched all, let this be the last conclusion, That by many tribulations we must enter into the Kingdom of God.  
The end of the second Book.    

OF THE FOLLOWING OF CHRIST. THE THIRD BOOK.  

CHAP. I.  
Of the inward speech of Christ to a faithful soul.  
I Will hear what our Lord God will speak in me. Blessed is the soul that heareth our Lord speaking in h●●: and receiveth from his mouth the word of comfort.  
2 Blessed are those ears that receive the sound of the divine voice, and listen not to the whisperings of the world.  
3 Blessed indeed are those ears that harken not to the voice which soundeth outwardly, but unto truth which teacheth inwardly.  
4 Blessed are the eyes that being shut up to outward things, are attentive to those things that are within.  
5 Blessed are they that enter into the inward things, and endeavour to prepare themselves more and more by daily exercises to the attaining of heavenly secrets.  
6 Blessed be they that delight to attend the service of God, and cast from them all impediments of this world.  
7 Consider these things my soul, and shut up the doors of thy sensual desires, th●● thou mayst hear what thy Lord God ●●eaketh in thee.  
8 Thus saith thy beloved; I am thy saf●●y thy peace and thy life. Keep thyself with●●e and thou shalt find peace. Forsake all transitory things and seek those that be everlasting.  
9 What are all temporal things, but deceiving snares? and what do all creatures avail thee, if thou be forsaken by the Creator?  
10 Forsake therefore all earthly things and labour to please thy Creator, and be faithful unto him, that thou mayst attain unto true happiness.   

CHAP. II.  
That truth speaketh inwardly without noise of words.  
Speak Lord, for thy servant heareth, I am thy servant, grant me understanding, that I may know thy testimonies.  
2 Stir up my heart to hear the words of thy mouth▪ let thy speech descend as the dew into my soul.  
3 The children of Israel in times past said unto Moses, Speak thou unto us, and we shall hear the●e; let not our Lord speak unto us, lest perhaps we die.  
4 Not so Lord, not so, I beseech thee! But rather with the Prophet Samuel, I humbly and earnestly entreat: speak Lord, for thy servant heareth.  
5 Let not Moses speak unto me, nor any of the Prophet's, but thou rather speak, my Lord God, the inspirer and enlightner of all the Prophets.  
6 For thou alone without them canst perfectly instruct me, but they without thee can profit me nothing.  
7 They can pronounce words, but they give not spirit. They speak marvellous well, but if thou hold thy peace, they inflame not the heart.  
8 They deliver the letters, but thou openest the sense. They bringforth mysteries, but thou disclosest the understanding of sealed things.  
9 They declare thy commandments, but thou helpest to fulfil them. They show the way, but thou givest strength to walk in it.  
10 They work only exteriorly, but thou instructest▪ and enlightnest the hearts. They water outwardly, but thou givest fruitfulness. They sound forth words, but thou givest understanding to the hearing.  
11 Let not therefore Moses speak unto me, but thou my Lord God, the everlasting truth, lest perhaps I should dye, and become without fruit, if I be warned outwardly only and not inflamed within.  
12 Lest the word heard and not fulfilled, known and not loved, believed and not observed, should increase my punishment.  
13 Speak therefore Lord for thy servant heareth, for thou hast the words of everlasting life. Speak unto me to the comfort of my soul, and to the amendment of my whole life, and to thy praise and glory and everlasting honour.   

CHAP. III.  
●hat the words of God are to be heard with humility▪ and that many weigh them not.  
Son, hear my words, words of great comfort, excelling all the knowledge of the Philosophers and wise men of this world.  
2 My words are spirit and life, not to be weighed by the understanding of man. Th●y are not to be drawn to vain liking, but to be heard with silence, and to be received with all humility and great affection.  
3 And I said, Blessed ●s the man whom thou shalt instruct▪ O Lord, and shalt teach thy saw, that thou mayst give him quietness from evil days; & that he be not destroyed upon earth.  
4 ay (saith our Lord) have taught the Prophets from the beginning, and cease not continually to speak to every one: but many are deaf and give no ear to my speech.  
5 The greater number do more willingly listen to the world, then to God, and follow sooner the desires of their flesh, than the will of God.  
6 The world promiseth temporal and small things, and is served with great diligence; I promise most high and eternal things, and the hearts of men are nothing moved with it.  
7 Who is he that serveth and obeyeth me with equal care to that with which the world, and the Lords thereof are served.  
8 Blush Sidon, saith the sea; and if thou ask the cause, he are wherefore, For a little prebend a long journey is undertaken▪ for everlasting▪ life many will scarce once lift a foot from the ground.  
9 A thing of small value is sought after greedily: for a penny sometimes there is great contention; for a vain thing and slight promise, men doubt not to toil day and night.  
10 But alas for an unchangeable good, for an inestimable reward, for the highest honour and glory without end, they are loath to take the least pains.  
11 Blush therefore slothful and complaining servant, that they are found more ready to destruction, than thou to life. They rejoice more at vanity, than thou at verity.  
12 And yet they are sometimes frustrated of their hope, but my promise deceaveth none, nor sendeth him away empty that trusteth in me.  
13 I will give that which I have promised, I will fulfil that which I have said; but to him that remains faithful in my love to the end, I am the rewarder of all those who are good, and do try my devout servants with greater and severer temptations.  
14 Write my words in thy heart, and think diligently of them: for they will be very necessary in time of temptation.  
15 What thou understandest not when thou readest, thou shalt know in ●he day of visitation.  
16 I am wont to visit my elect two several ways, to wit, with temptation and comfort.  
17 And I daily read two lessons unto them, one reprehending their vices, another exhorting them to the increase of virtues.  
18 He that hath my words and despiseth them, hath within himself that shall judge him at the last day.  

A prayer to implore the grace of devotion.  
1 O Lord my God, thou art all that I can desire. What am I, that dare speak unto thee? I am thy poorest servant, and a most vile worm▪ much more poor and contemptible than I either know or dare express.  
2 And yet Lord remember this one thing, that I am nothing, that I have nothing, and that I am worth nothing. Thou alone art good, thou alone art righteous, thou alone art holy, thou canst all, thou dost all; thou fillest all, only the wicked thou sendest empty away. Remember O Lord thy tender mercies, & fill my heart with thy grace, for thou wilt that none of thy works should be in vain.  
3 How can I sustain myself in this miserable life, unless thy mercy and grace support me?  
4 Turn not thy face from me, delay not thy visitations; draw not away thy comfort, lest my soul become like a barren and dry land wherein is no water.  
5 Lord teach me to fulfil thy will; teach me to live worthily and humbly in thy sight: for thou art my wisdom, thou dost perfectly know me.  
6 Yea thou knowest me not only before I was conceived in the womb, but also before the very world was made.    

CHAP. IU.  
That we ought to live in truth & humility in the sight of God.  
Son, walk in my sight in sincerity and truth; and ever seek me in singleness of heart.  
2 He that walketh before me in truth, shall be defended from evil incursions, & truth shall deliver him from seducers, and from the detractions of the wicked.  
3 If truth shall make the free, thou shalt be free indeed; and shalt not need to care for the vain words of men.  
4 Lord it is true according as thou sayest, so I beseech thee, be it unto me, l●t thy tru●h teach me let it defend me, and bring me to a blessed end.  
5 Let the same truth deliver me from ●ll evil affection and inordinate love: and I shall walk with thee in great freedom of heart.  
6 I will teach thee (saith the Truth) those things that are right and pleasing in my sight. Think of thy sins with great serrow, and grief; and never esteem thyself any thing for thy good works.  
7 Thou art in very deed a sinners and subject to many passions. Of thyself thou always tendest to nothing, and art quickly cast down, quickly overcome: quickly troubled, quickly dissolved.  
8 Thou hast nothing wherein thou canst glory, but many things for which thou oughtest to humble, and despise thyself, for thou art much weaker than thou cast perceive.  
9 And therefore let nothing seem much unto thee whatsoever thou dost. Let nothing seem great, nothing precious, and wonderful, nothing worthy of estimation.  
10 Nothing high, nothing truly commendable, and to be desired, but that which is everlasting.  
11 Let the eternal Truth above all things please thee. Let thy own great unworthiness always displease thee.  
12 Fear nothing, blame, and fly nothing so much, as thy sins and vices, which ought to displease thee more, than the loss of any thing whatsoever.  
13 Some walk not sincerely in my sight, but led by a certain curiosity, and pride, will know my secrets, and understand the high mysteries of God, neglecting themselves and their own salvation.  
14 These oftentimes (for that I resist them) do fall into great temptations and sins, for their pride and curiosity.  
15 Fear the judgements of God, dread the wrath of the Almighty, B●t discuss not the works of the Highest. Search thine own iniquities, in how much thou hast offended, and how much good thou hast neglected.  
16 Some carry their devotion only in books, some in pictures, some in outward signs and figures, some have me in their mouths, but little in their hearts.  
18 There are others, that being illuminated in their understanding, and purged in their affection, do always aspire with an earnest mind to everlasting happiness.  
18 And are unwilling to hear of the things of this world, and do serve the necessities of nature with grief; and these perceive what the spirit of truth speaketh in them.  
19 Because it teacheth them to despise earthly, & love heavenly things: to neglect the world, and day & night to desire heaven.   

CHAP. V.  
Of the wonderful effect of divine grace.  
I Praise thee O heavenly Father, Father of my Lord jesus Christ, for that thou hast vouchsafed to remember me a poor and wretched creature.  
2 O Father of mercies and God of all comfort, thanks be unto thee, who sometimes with thy comfort refreshest me unworthy of all comfort.  
3 I ever bless and glorify thee with thy only begotten Son, and the holy Ghost the comforter for ever and ever.  
4 O God my Lord, the holy lover of my soul, when thou shalt come into my heart, all that is within me will rejoice.  
5 Thou art my glory and the exultation of my heart; thou art my hope, and my refuge in the day of my tribulation.  
6 But because I am yet weak in love, and imperfect in virtue, therefore I have need to be strengthened & comforted by thee.  
7 Visit me therefore often, and instruct me with thy holy discipline, deliver me from evil passions, and heal my heart of all inordinate affections, that being cured within, and well purged throughout, I may be made fit to love, strong to suffer, and constant to perseaere.  
8 Love is a great matter, in very truth a great good, which alone maketh every thing that is heavy to be light, and beareth equally all that 〈◊〉 unequal.  
9 For it carrieth a burden without any burden, and maketh every thing that is bitter to be sweet and savoury.  
10 The noble love of jesus enforceth man to work great things, and stirreth him up to desire always the most perfect.  
11 Love will be aloft, and not kept down with any abject things. Love will be free, and a stranger to all worldly affection.  
12 That his inward sight be not obscured, that he be not entangled with the desire of any transitory game: or troubled with the want thereof.  
13 Nothing is sweeter than love, nothing stronger, nothing higher, nothing more ample, nothing more pleasant, nothing fuller nor better in heaven or in earth.  
14 For that love hath his beginning from God, and cannot rest but in God above all creatures.  
15 He that loveth, flieth, runneth, and rejoiceth; he is free and not held in. He giveth all for all, and hath all in all, for that he resteth in one Highest above all, from which all good floweth, and proceedeth.  
16 He respecteth not the gifts, but turneth himself above all goods unto the giver. Love oftentimes knoweth no measure, but inflameth above all measure.  
17 Love feeleth no burden, weigheth no pains, desireth above its strength, complaineth not of impossibility, for that it thinketh all things lawful, and possible.  
18 It is therefore able to undertake all things, and performeth and bringeth many things to effect: whereas he that doth not love, fainteth and can do nothing.  
19 Love always watcheth, and slumbering sleepeth not: being wearied, is not tired: straitened is not pressed: frighted, is not troubled: but like a lively ●lame, and burning torch, breaketh upwards, and passeth through all with great security.  
20 If any one loveth, he knows what this voice cryeth, a loud cry in the ears of God, is the burning love of the ●oule, which saith, My God, my love thou art wholly mine, and I am wholly thine.  
21 Enlarge me in love, that my heart may taste how sweet it is to love, and to be dissolved, and swim as it were in the streams of love.  
22 Let me be possessed by 〈◊〉, mounting above myself, with excessive fervour, and admiration.  
23 Let me sing the song of love, let me follow thee on high, my beloved, let my soul faint in thy praises, rejoicing with love.  
24 Let me love thee more than myself, and not myself, but for thee, and all in thee that truly love thee, as the law of love commandeth which shineth from thee.  
25 Love is swift, sincere, pious, sweet and delightful: strong, patient, faithful, prudent, suffering, full of courage, and never seeking itself.  
26 For where one seeketh himself, there he falleth from love. Love is circumspect, humble and upright: not remiss, not mutable, nor attending unto vain things; sober, chaste, constant, quiet, and guarded in all the senses.  
27 Love is subject, and obedient to Superiors, mean and abject to itself, devout and thankful unto God, trusting and hoping always in him, even then when God imparteth no sweetness unto it: for without sorrow none liveth in love.  
28 He that is not ready to suffer all things, and stand to the will of his beloved, is not worthy to be called a lover.  
29 A lover ought to embrace willingly all that is hard, and distasteful for his beloved, and not to turn away from him, for any contrary occurrencies.   

CHAP. VI  
Of the proof of a true lover.  
Son thou art not yet a strong and prudent lover.  
2 Wherefore Lord?  
3 Because thou givest over thy enterprise for a small adversity, and too earnestly seekest after comfort.  
4 A constant lover standeth firmly in temptations, and giveth not credit to the crafty persuasions of the enemy. As I please him in prosperity, so I am not unpleasant to him in adversity.  
5 A prudent lover considereth not so much the gift of his lover, as the love of the giver. He rather esteemeth the good will, than the value, and placeth all gifts under his beloved.  
6 A noble lover resteth not in the gift, but in me above any gift. All therefore is not lost if sometimes thou hast less taste of me and my Saints, than thou wouldst.  
7 That good & sweet desire which thou sometimes feelest, is the effect of present grace, and a certain taste of the heavenly Country; whereon thou must not rely too much, for it goeth and cometh.  
8 But to fight against evil motions of the mind, which may happen unto thee, and to despise the suggestion of the d●ell, is a sign of virtue and great strength.  
9 Let not therefore strange fancies forced into thee, of any matter whatsoever, trouble theo. Retain a firm purpose and an upright intention to God.  
10 Neither is it an illusion that sometimes thou art suddenly rap● on high, and presently returnest again unto the accustomed vanities of the heart.  
11 For thou dost rather unwillingly suffer them, then commit them, and as long as they displease thee, and thou strivest against them, it is a gain not a loss unto thee.  
12 Know that thy ancient enemy doth ever strive to hinder thy desire to good, and to divert thee from all devout exercise.  
13 To wit, from the pious memory of my passion, from the profitable▪ remembrance of thy sins, from the guard of thine own heart, and from the firm purpose of profiting in virtue.  
14 He thrusteth many evil thoughts into the mind, that he may cause a wearisomeness, and horror in thee, to draw thee from devout prayer and reading.  
15 Humble confession is displeasing unto him, and if he could, he would cause thee to cease from receiving the Sacrament of my Body.  
16 Trust him not, nor care for him, although he should often set snares of deceit to entrap thee.  
17 Charge him with it, when he suggesteth evil, and unclean thoughts unto thee: Say unto him, Avaunt filthy spirit, blush miserable wretch, thou art filthy that bringest such things into mine ears.  
18 A way from me thou wicked deceaver, thou shalt have no part in me: but jesus shall be with me as a strong warrior, and thou shalt remain confounded.  
19 I had rather dye and undergo any torment, then to consent unto thee. Hold thy peace and be silent, I will hear thee no more, though thou shouldest work me many troubles.  
20 My Lord is my light and my salvation, whom then shall I fear? If whole armies should stand together against me, my heart shall not fear; Our Lord is my helper, and my Redeemer.  
21 Fight like a good soldier: and if thou sometimes fall through frailty, take to thee a better heart than before, trusting in my more abundant grace: and take great heed of arrogancy and self-conceit.  
22 For this cause many are led into error, and sometimes fall into blindness that is almost incurable.  
23 Let the fall of the proud, foolishly presuming of their own strength, serve thee for a warning, and a perpetual humiliation.   

CHAP. VII.  
That grace is to be hid under the veil of humility.  
Son, it is more profitable, and safe for thee to hide the grace of devotion, not to extol thyself, nor to speak much, nor to esteem much thereof: but rather to despise thyself, and fear it, as given to one unworthy thereof.  
2 That affection is not to be cleared unto, which may be quickly changed into the contrary. Think when thou art in grace, how miserable and needy thou art wont to be without it.  
3 Neither doth therein only consist the progress of a spiritual life, when thou hast the grace of comfort; but when thou humbly, and patiently canst suffer the withdrawing thereof.  
4 So that thou be not then less diligent in the exercise of prayer, nor suffer thyself to pass over the rest of thy accustomed good works;  
5 But that thou willingly perform what lieth in thee, according as thou art able and understandest to be fit; not neglecting thyself wholly for the dryness, and trouble of mind, which thou feelest.  
6 There are many that when it succeedeth not well with them, presently they become either impatient or negligent.  
7 The way of man is not always in his power, but belongeth to God, to give and to comfort, when he will, how much he will, and whom he will as it shall please him, and no more.  
8 Some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion:  
9 Attempting more than they were able to perform, not weighing the measure of their weakness, but following rather the desire of their heart, than the judgement of reason.  
10 And because they presumed on greater matters than was pleasing to God, therefore they quickly lost their grace.  
11 They were made needy, and left in a dejected estate that built themselves nests in heaven; to the end that being humbled, and impoverished, they may learn not to fly with their own wings, but to live in hope under my feathers.  
12 They that are yet new, and unacquainted in the way of our Lord; unless they govern themselves by the counsel of the wise, may easily be deceived and overthrown.  
13 And if they will rather follow their own judgement, then give credit to others that are experienced, their end will be dangerous, if they cannot be drawn from their own conceit.  
14 Seldom those that are wise in their own opinion, suffer themselves humbly to be governed by others.  
15 A little knowledge with humility, and a slender understanding, is better than great treasures of learning with a vain self liking.  
16 It is better for thee to have less then much of that whereof thou mayst be proud.  
17 He doth not discreetly, that wholly giveth himself over to mirth, forgetting his former poverty, and the chaste fear of God, which feareth to lose the grace which he hath obtained.  
18 Neither is he virtuously wise, that in time of adversity or any tribulation whatsoever, yieldeth to despairing thoughts, and thinketh and imagineth of them less confidently than he ought.  
19 He that will be over secure in time of peace, shall be often found too dejected and fearful in time of war.  
20 If thou couldst always continue humble, & lowly within thyself, and temper, and govern thy soul well, thou shouldest not so soon fall into danger and offence.  
21 It is good counsel, that when thou conceavest fervour of spirit, thou shouldest think what will become of thee, when that light shall leave thee.  
22 And when that doth happen, remember the light may return again, which for thy instruction & my glory I have with-drawn for a time.  
23 Such proof is often more profitable, then if thou shouldest always enjoy prosperity according to thy desire.  
24 For worth is not to be weighed in a man by the number of visions and comforts which he hath, or by his knowledge in Scriptures, or by his being placed in high degrees; but in that he is grounded in true humility, and replenished with divine charity.  
25 If he always purely and entirely seek the honour of God, if he esteem himself nothing, and with a sincere heart despise himself, and rejoice more to be humbled then honoured by others.   

CHAP. VIII.  
Of a mean conceit of ourselves in the sight of God.  
SHall I speak unto my Lord, sith I am dust and ashes? If I esteem better of myself, behold thou standest against me, and my iniquities bear true witness, neither can I speak against it.  
2 But if I abase and esteem nothing of myself, and cast off all selfe-conceipt, and (as I am) account myself to be dust,  
3 Thy grace will be favourable unto me, and thy light will be near unto my heart, and all estimation how little soever shall be swallowed up in the depth of my nothing, and perish everlastingly.  
4 There thou showest myself unto me, what I am, what I have been, and whither I am come: for alas I am nothing, and I knew it not.  
5 And if I be left to myself, behold I become nothing, and a mass of infirmity, but if thou suddenly look upon me, I am presently made strong, and filled with new joy.  
6 And it is a great marvel, that I am so suddenly lifted up, and so graciously embraced by thee, that of mine own weight always sink downward.  
7 Thy love is cause hereof, freely preventing me, and relieving me in many necessities, preserving me also from grievous dangers, and (as I may truly say) delivering me from innumerable evils.  
8 For surely by evil loving myself, I lost myself, and by seeking the● alone, and sincerely loving thee, I have found both myself and thee, and for thy love have more deeply brought myself to nothing.  
9 For that thou, O most sweet Iesu●, dealest with me above all desert, and above all that I dare hope or request.  
10 Blessed be thou my God; for although I be unworthy of all good, yet the nobleness of thy bounty and thy infinite goodness, never ceaseth to do good even to the ungrateful, and to them that be turned away far: from thee.  
11 Turn us unto thee O Lord that we may be grateful, humble and devout: for thou art our safety, our power, and our strength.   

CHAP. IX.  
That all things are to be referred unto God, as unto the last end.  
Soon, I ought to be thy chiefest and ●ast end, if thou desire to be truly blessed. With this intention thy affection shall be purified, which is oftentimes inclined inordinately to itself, and unto creatures.  
2 For in any thing thou seek thyself, thou presently faintest and driest up within thyself. Direct therefore all things chiefly unto me, for I am he that hath given all.  
3 Consider every thing as flowing from the highest good, and therefore all things to be reduced unto me, as untheir first beginning.  
4 Out of me, as out of a living fountain, the little and the great, the poor and the rich, do draw the water of life, and they that willingly, and freely serve me, shall receive grace for grace.  
5 But he that will glory out of me, or be delighted in any particular good shall not be grounded in true joy, nor enlarged in his heart, but shall be many ways hindered and straitened.  
6 Thou oughtest therefore to ascribe no good unto thyself, nor attribute the praise of virtue unto any man, but give all unto God, without whom▪ man hath nothing.  
7 I have bestowed all, and will that all be returned to me again: and with great severity I require thanks.  
8 This is the truth that putteth to flight vainglory. And if heavenly grace, and true charity enter in, there shall be no envy nor grudging of heart, neither shall there be any place for self-love.  
9 For divine charity overcommeth all, and enlargeth all the forces of the soul.  
10 If thou understand aright, in me alone thou wilt rejoice, in me alone thou wilt hope: for none is good but God alone, who is to be praised above all, and to be blessed in all.   

CHAP. X.  
That despising the world, it is sweet to serve God.  
NOw I will speak again Lord, and will not be silent. I will say its the ears of my God, my Lord, and my King that is on high▪  
2 O how great is the multitude of thy sweetness Lord, which thou hast hidden for those that fear thee!  
3 But what art thou to them that love thee? What to them that serve thee with their whole heart?  
4 Truly unspeakable is the sweetness of thy contemplation, which thou bestowest on them that love thee.  
5 In this chiefly thou hast showed me the sweetness of thy charity, for that when I was not, thou madest me;  
6 And when I went astray far off from thee, thou broughtest me back again, that I might serve thee, and hast commanded me to love thee.  
7 O fountain of everlasting love what shall I say of thee? How can I forget thee, that hast vouchsafed to remember me, even when I withered away and perished!  
8 Thou hast used mercy with thy servant beyond all the expectation of my heart: and hast bestowed thy grace and friendship beyond all merit.  
9 What shall I return unto thee for this grace? For it is not granted to every one to forsake all things, to renounce the world, and to undertake a retired life. Is it much that I serve thee whom all creatures are bound to serve? It ought not to seem much unto me to serve thee.  
10 But this rather seemeth much and marvellous unto me, that thou vouchsafest to receive into thy service one so poor and unworthy, and to join him with thy beloved servants.  
11 Behold all is thine which I have, and whereby I serve thee; and yet in very deed thou rather servest me then ● thee.  
12 Behold heaven and earth, which thou hast created for the service of man are ready at hand, and do daily perform whatsoever thou dost command.  
13 And this is little: yea thou hast also appointed the Angels to the service of man; but that which exceedeth all, is that thou thyself hast vouchsafed to serve man and promised to give thyself unto him.  
14 What shall I give thee for all these thousands of benefits? I would I could serve thee all the days of my life.  
15 I would I were able at least for one day to do thee some worthy and acceptable service! Thou art truly worthy of all service, of all honour and everlasting praise▪  
16 Thou art my Lord, and I thy poor servant, that am bound to serve thee with all my forces, neither ought I ever to cease to praise thee.  
17 And this I wish to do, this I desire; and whatsoever is wanting unto me, vouchsafe I beseech thee to supply.  
18 It is a great honour, a very great glory to serve thee, and to despise all things for thee. For great grace shall be given to them that shall willingly submit themselves unto thy most holy service.  
19 They shall receive most sweet comfort of the holy Ghost, that for thy love shall renounce all carnal delights.  
20 They shall attain great freedom of mind, that for thy name's sake shall enter into the narrow way, and shall have left off all the care of this world.  
21 O sweet and delightful servitude of God, by which, man is truly made f●ee and holy!  
22 O sacred state of religious bondage, which maketh man equal to Angels, pleasing to God, terrible to Devils and acceptable to all the faithful  
23 O service to be embraced, and always wished for, by which we obtain the greatest good, and attain to that joy which never shall have end?   

CHAP. XI.  
That the desires of our heart are to be examined and moderated.  
Son, thou oughtest to learn many things more, which thou hast not yet ●ell learned.  
2 What are those, Lord?  
3 That thou frame thy desire wholly according to my pleasure: and be not a lover of thyself, but a diligen●● follower of my will.  
4 Thy desires oftentimes do stir thee up, and drive thee forwards with violence; but consider whether thou ar● moved rather for my honour, then for thine own profit.  
5 If I be the cause, thou wilt be well content with whatsoever I sha●● ordain, but if there lurk in thee any selfe-inclination, behold this is it that hindereth thee, and weigheth the● down.  
6 Beware therefore thou incline not too much towards any desire that cometh to thy mind, before thou ask my counsel;  
7 Jest perhaps afterwards it repent thee, and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best.  
8 For every affection that seemeth good, is not presently to be followed: nor every contrary affection at the first to be fled.  
9 It is expedient sometimes to use a restraint even in good desires and endeavours:  
10 Lest by importunity thou incur distraction of mind, & by evil example become a scandal unto others, or being gainsaid by others thou be suddenly troubled and fall.  
11 Yet sometimes thou oughtest to use violence, and resist manfully thy sensual appetites, and respect not what the body would, or would not but rather to labour, that even perforce it be subject to the spirit.  
12 And it is to be chastised so long, and to be forced under servitude, until it readily obey in all things, and learn to be content with a little, and to be pleased with ordinary things, and not to murmur against any inconvenience.   

CHAP. XII.  
Of the effect of Patience, and of strife against Concupiscence.  
LOrd God, I perceive Patience is very necessary unto me: for that many adversities do happen in this life.  
2 Howsoever I shall dispose of my peace, my life cannot be without war and affliction.  
3 So it is, Son, and my will is not that thou seek after that peace which is void oftemptations, or that feeleth no contrarieties;  
4 But then think that thou hast found peace, when thou art exercised with sundry tribulations, and tried in many adversities.  
5 If thou say that thou art not able to suffer much, how then wilt thou endure the fire of hell? Of two evils the lesse is always to be chosen.  
6 That thou mayst therefore avoid everlasting punishments in the next world, endeavour to suffer patiently for God the present evils of this.  
7 Dost thou think that men of this world suffer little or nothing? Thou art deceived, look into the life even of them that live in greatest delicacies, and thou shalt find it otherwise.  
8 But thou wilt say, they have many delights, and follow their own wills, and therefore they make small account of their tribulations.  
9 Be it so, that they have whatsoever they will; but how long dost thou think it will last.  
10 Behold, the wealthy of this world vanish away like smoke, and there shall be no memory of their joys past.  
11 Yea even while they live also, they rest not in them without grief, irksomeness, and fear.  
12 For the self same thing in which they take their delight, is oftentimes the cause of sorrow unto them and mu●h affliction.  
13 They have their desert, who for that they immoderately seek, and follow delights, they do not obtain them, but with shame and sorrow.  
14 O how short and deceitful, how inordinate, and filthy are all those pleasures?  
15 Yea so senseless and blind are men that they understand it not, but like dumb beasts, for a little pleasure of a corruptible life, they incur the eternal death of their soul.  
16 Do not thou therefore, my Son, follow thy inordinate concupiscence, but forsake thine own will; delight thou in the Lord, and he will give thee thy hearts desire.  
17 If thou desire true delight, and to be more plentifully comforted by me, behold, in the contempt of all worldly things, and in the cutting off of all base delights, shall be thy blessing, and abundant comfort shall be given thee.  
18 And how much the more thou withdrawest thyself from all comfort of creatures, so much the sweeter and more forcible consolations shalt thou find in me.  
19 But at first thou canst not attain unto them without a certain grief, labour, and strife.  
20 The old custom will make resistance, and thou must overcome it with another custom that is better. Thy flesh will murmur, but thou must bridle it with fervour of spirit.  
21 The old Serpent will sting and trouble thee, but by prayer he shall be put to flight: and with profitable labour thou shalt shut the door against him.   

CHAP. XIII.  
Of the humble obedience of a subject, according to the example of Christ.  
Son, he that endeavoureth to withdraw himself from obedience, withdraweth himself from grace. And he that seeketh to have things in private, shall lose the common.  
2 He that doth not willingly and freely submit himself to his Superior, it is a sign that his flesh is not yet perfectly obedient unto him, but oftentimes rebelleth and murmureth against him.  
3 Learn therefore readily to submit thyself to thy Superior, if thou desirest to subdue thine own Passions.  
4 For the outward enemy is sooner overcome, if the inward man be in good estate.  
5 There is no worse enemy, not more troublesome to the soul, than thou unto thyself, not agreeing well with the spirit.  
6 Thou must of necessity have a true contempt of thyself, if thou wilt prevail against flesh and blood.  
7 Because thou lovedst thyself as yet too inordinately therefore thou art afraid to resign thyself wholly to the will of others.  
8 But what great matter is it if thou that art d●st and nothing, submittest thyself to man for God's sake.  
9 When I the Almighty and highest Sovereign, who created all things of nothing, humbly submitted myself unto man for thee?  
10 I became the most humble and abject of all men, that thou mightst overcome thy pride with thy humility.  
11 Learn to obey, thou that art dust. Learn to humble thyself thou earth and clay, and put thyself under the feet of all men. Learn to break thine own will, and to yield thyself to all subjection.  
12 Take courage against thyself, and suffer not pride to live in thee: but humble and submit thyself to all, that every one may go over thee, and tread thee as dirt of the streets under their feet.  
13 Vain man, what canst thou complain of? what canst thou answer, foul sinner, to them that reprove thee, who hast so often offended God, and so many times deserved hell?  
14 But mine eye hath spared thee, because thy soul was precious in my sight: that thou mightest know my love, and always remain grateful for my benefits.  
15 That thou mightest continually give thyself to true subjection and humility, and mightest bear patiently the contempt of thyself.   

CHAP. XIIII.  
Of the secret judgements of God to be considered, lest we be exto●●ed in our good deeds.  
THou thunderest thy judgements over me, Lord, and shakest all my bones with fear and trembling, and my soul is fore afraid.  
2 I stand astonished, and consider; for that the heavens are not pure in thy sight, If thou hast found wickedness in Angels, and hast not pardoned them, what shall become of me?  
3 Stars fell from heaven, and what do I presume that am dust? They whose works seemed laudable, fell into the lowest.  
4 And I have seen them that did eat the bread of Angels, to be delighted with the husks of swine.  
5 There is no sanctity, if thou O Lord, withdrawest thy hand, no wisdom availeth if thou ceasest to govern.  
6 No strength helpeth, if thou leavest to defend; no chastity secure, if thou dost not protect it.  
7 No custody of our own profitable, if thy sacred watchfulness be not present.  
8 For if thou leavest us, we sink and perish; but if thou vouchsafest to visit us, we are raised up, and do enjoy life.  
9 We are inconstant, but by thee we are strengthened: we wax cold, but by thee we receive heat.  
10 O how meanly and basely ought I to think of myself! how little, yea nothing aught I to esteem it, if I seem to have any good!  
11 O Lord how ought I to submit myself under thy unsearchable judgements: where I find myself to be nothing else, but nothing, and nothing!  
12 O unmeasurable weight! O sea that can never be passed over: where I find nothing in myself, but that which is altogether nothing!  
13 Where then is the lurking hole of glory? Where is the confidence conceived of virtue?  
14 All vainglory is swallowed up in the depth of thy judgements, which hang over my head.  
15 What is all flesh in thy sight? Shall clay glory against him that frameth it? How can he be lifted up with vain words whose heart is truly subject to God?  
16 All the world cannot move him to any elation of mind, whom truth hath subjected unto itself, neither shall he be moved with the tongues of all his praisers, that hath settled his whole hope in God.  
17 For they also that speak, behold they are all nothing: they shall pass away with the sound of the words, but the truth of our Lord remaineth for ever.   

CHAP. XV.  
What we ought to do, and say in every thing which we desire.  
Son, say thus in evering thing, Lord, if it be pleasing unto thee, let this be done in this sort, Lord if it be to thy honour, let this be done in thy name!  
2 Lord if thou seest it expedient for me, and allowest it to be profitable, then grant unto me, that I may use this unto thine honour!  
3 But if thou knowest it will be hurtful unto me, and not profitable to the health of my soul, take from me all such desire.  
4 For every desire proceedeth not from the holy Ghost, though it seem unto man right and good.  
5 It is hard to judge whether a good spirit, or the contrary drive thee to desire this or that:  
6 Or whether also by thine own spirit thou be moved thereunto. Many are deceived in the end, who at the first seemed to be lead by a good spirit.  
7 Always therefore, whatsoever occurreth unto thy mind to be desired, let it be desired with the fear of God, and with humility of heart.  
8 And above all thou oughtest to commit it unto me with full resignation of thyself: and thou oughtest to say, Lord, thou knowest what is best, do this, or that, as thou pleasest.  
9 Give what thou wilt, and how much thou wilt, and when thou wilt: Do with me as thou knowest, and as best pleaseth thee, and is most for thy honour.  
10 Set me where thou wilt, and deal with me in all things according to thy will: I am in thy hand, turn me, and turn me again which way soever thou please.  
11 Behold I am thy servant, ready to obey thee in all things: for I desire not to live unto myself, but unto thee: and would to God it might be in some worthy and perfect manner.  

A Prayer for the fulfilling of the will of God.  
GRant me grace sweet jesus, that it may be with me, and labour with me, and persevere with me until the end.  
2 Grant me always to desire and will that which is most acceptable unto thee, and best pleaseth thee.  
3 Let thy will be mine, and let my will ever follow thine, and agree perfectly with it.  
4 Let my will and ●ill be all one with thine; & not be able to will, or refuse any thing else, but what thou wilt, or rejectest.  
5 Grant that I may die to all things that are in the world, and to love for thy sake to be cotemned, and not to be known in this world.  
6 Grant that above all things that can be desired, I may rest in thee, and make my heart to enjoy peace in thee.  
7 Thou art the true peace of the heart, thou art the only rest: out of thee all things are troublesome and unquiet.  
8 In this peace, in this very same, that is, in thee, one chiefest, eternal good; I will sleep and take my rest, AMEN,    

CHAP. XVI.  
That true comfort is to be sought in God alone.  
Whatsoever I can desire, or imagine for my comfort, I look not for it in this life, but hereafter.  
2 For if I should alone have all the comforts of the world, and might enjoy all the delights thereof, it is certain that they could not long endure.  
3 Wherefore my soul, thou canst not be fully comforted, nor have perfect delight but in God, the comforter of the poor, and the receiver of the humble.  
4 Expect a while my soul, expect the divine promise, and thou shalt have abundance of all good things in heaven.  
5 If thou desire inordinately the things that are present, thou shalt lose the celestial and eternal. Have temporal things in use, and the eternal in desire.  
6 Thou canst not be filled with any temporal goods, because thou art not created to enjoy them.  
7 Although thou enjoyest all that is created, yet canst thou not be happy thereby nor blessed, but in God that hath created all things, thy whole be atitude and happiness consisteth.  
8 Not such as is seen, and commended by the foolish lovers of the world; but such as the good faithful servants of Christ expect, and the spiritual, and clean of heart, whose conversation is in heaven, sometimes take a taste of before hand.  
9 Vain and short is all humane comfort: Blessed and true is the comfort which is received inwardly from truth.  
10 A devout man every where carrieth with him jesus his comforter, and saith unto him: Be present with me Lord jesus in every place, and time!  
11 Let this be my comfort to be always willing to want all humane comfort.  
12 And if thy comfort be wanting, let thy will and just trial be unto me as the greatest comfort, for thou wilt not be angry always, neither wilt thou threaten for ever.   

CHAP. XVII.  
That all our care is to be placed in God.  
Son, suffer me to do with thee what I please, I know what is expedient for thee. Thou thinkest as a man, thou judgest in many things as humane affection persuadeth thee.  
2 Lord, what thou sayest is true. Thy solicitude for me is greater than all the care that I can take for myself.  
3 For he standeth at too great a hazard, that casteth not his whole care upon thee Lord.  
4 So that my will may remain right and firm in thee, do with me whatsoever it shall please thee; for it cannot be but good, whatsoever thou dost with me.  
5 If it be thy will I should be in darkness, be thou blessed: and if it be thy will I should be in light, be thou again blessed.  
6 If thou vouchsafest to comfort me, be thou blessed and if thou wilt afflict me, be thou also ever blessed.  
7 Son, thou oughtest thus to behave thyself, if thou desirest to walk with me, thou must be as ready to suffer grief as to receive joy: Thou oughtest to be as willing to be poor and needy, as plentiful and rich.  
8 Lord, I will willingly suffer for thee, whatsoever thy pleasure is shall befall me.  
9 I will receive indifferently from thy hand, good and evil, sweet and sour, delightful and sorrowful: and give thee thanks for all that happeneth unto me.  
10 Keep me from all sin, and I will neither fear death, nor hell: so as thou dost not for ever cast me from thee, and blot me out of the Book of life, what tribulation soever befall me, shall not hurt me.   

CHAP. XVIII.  
That temporal miseries, by the example of Christ, are to be borne patiently.  
Son, I descended from Heaven for thy health, I took upon me thy miseries, my charity and not any necessity drawing me thereunto, that thou mightest learn patience, and not refuse to bear temporal miseries.  
2 For from the hour of my birth, until my death on the Cross, I was not without suffering of grief. I suffered great want of temporal things: I often heard many complaints against me.  
3 I bear patiently shame and reproaches: for benefits I received ingratitude; for miracles, blasphemies; for heavenly doctrine, reprehensions.  
4 Lord, for that thou wert patient in thy life time, chiefly in fulfilling the commandment of thy Father,  
5 It is reason that I miserable sinner should have patience in all things according to thy will, and for mine own health bear the burden of this corruptible life as long as thou wilt.  
6 For although this present life be burdensome, yet notwithstanding, it is now by thy grace made very easy, and by thy example and footsteps of thy Saints, more plain and tolerable to the weak.  
7 Yea, much more comfortable also, than it was in times passed in the old Law, when the gate of heaven remained shut, and the way also to heaven seemed dark, when so few took care to seek after thy Kingdom.  
8 Neither they also that then were just, and ordained to be saved, could enter into the heavenly glory before thy Passion, & the debt of thy sacred death was discharged.  
9 O how great thanks am I bound to give thee, that thou hast vouchsafed to show unto me, and to all faithful souls a direct and sure way to thy everlasting Kingdom!  
10 For thy life is our way, and by holy patience we go unto thee, that art our Crown,  
11 If thou hadst not gone before us and taught us, who would have taken care to follow?  
12 Alas how many would stay behind, and remain far off, if they beheld not thy excellent examples.  
13 Behold we are yet cold, although we have heard of so many of thy wouders, and thy heavenly documents! what would become of us if we had not so great light to follow thee?   

CHAP. XIX.  
Of suffering of injuries, and who is proved to be truly patient's.  
What is it, thou sayest, Sonne● Cease to complain, considering my passion, and that of my other Saints, thou hast not yet made resistance unto blood.  
2 It is but little thou sufferest, in comparison of them that have suffered so much, so strongly tempted, so grievously afflicted, so many ways tried & exercised.  
3 Thou oughtest therefore to call to mind the heavy sufferings of others, that thou mayst the easier bear the little adversities which thou sufferest.  
4 And if they seem not little, beware lest thy impatience be cause thereof. Yet whether they be little or great, endeavour to bear all patiently.  
5 How much the better thou disposest thyself to suffering, so much the more wisely thou dost, and so much the more favour dost thou procure.  
6 Thou shalt more easily also endure it, if thy mind be prepared, and thyself accustomed thereunto.  
7 Do not say I cannot suffer these things of such a one, at the hands of such a person, nor such things are not to be suffered by me;  
8 For he hath done me great wrong, and upbraided me with those things which I never thought of: but of another I will willingly suffer, and as I shall see cause.  
9 Such a thought is foolish, it considereth not the virtue of patience, no● by whom it shall be crowned, but rather weigheth the persons, and the injuries offered.  
10 He is not truly patient, that will not suffer, but as much as he thinketh good, and by whom he listeth.  
11 But he that is indeed patient, mindeth not by whom he is exercised, whether by his superior, or some of his equals, or by his inferior; whether by a good and holy man, or by a perverse and unworthy person.  
12 But indifferently from all creatures, how much soever, or how often soever any adversity happeneth unto him, he taketh all thankfully as from the hands of God, and esteemeth it a great gain.  
13 For that nothing with God, how little soever, so it be suffered for God, can be without reward.  
14 Be thou therefore always prepared for to fight, if thou wilt have the victory: Without combat thou canst not attain unto the Crown of patience.  
15 If thou wilt not suffer, thou refusest to be crowned, but if thou desirest to be crowned, fight manfully, and endure patiently.  
16 Without labour there is no coming to rest: nor without fight can the victory be obtained.  
17 Lord, let that be made possible to me by thy grace, which seemeth impossible to me by nature.  
18 Thou knowest that I can suffer little, and that I am quickly dismayed, when a small adversity ariseth.  
19 Let all exercise of tribulation be made pleasing unto me; and be welcome for thy name: for to suffer and to be troubled for thee, is very profitable for my soul.   

CHAP. XX.  
Of the acknowledging of our own infirmity: and of the miseries of this life.  
I Will confess against me my injustice, I will confess unto thee O Lord my infirmity: Oftentimes it is a small matter that discomforteth, and grieveth me.  
2 I purpose to resist with courage, but when a small temptation cometh, if bringeth me into very narrow straits.  
3 It is sometimes a very trifle, from whence great temptations do proceed. And whilst I think myself somewhat safe, when I least expect it, I find myself sometimes overcome with a small blast.  
4 Behold therefore Lord, my humility, & my frailty every way known unto thee.  
5 Have mercy on me and deliver me out of the mire of my infirmities, that I stick not fast therein, let me not for ever remain dejected.  
6 This is that which oftentimes beareth me back, and confoundeth me in thy sight; for that I am so subject to fall, and weak in resisting of my passions.  
7 And though I do not altogether consent, yet their continual assaults are troublesome and grievous unto me, and it is tedious, and a very irksome thing to live thus daily in strife.  
8 Hereby my infirmity is made known unto me, for that wicked fancies do always much more easily enter in upon me, than they can be cast out again.  
9 O mighty God of Israel, the zealous lover of faithful souls, let it please thee to consider the labour & sorrow of thy servant, and assist him in all whatsoever he undertaketh.  
10 Strengthen me with heavenly force, lest my old man, my miserable flesh, not fully as yet subject to the spirit, prevail and get the upper hand; against which I ought to fight, as long as I breath in this miserable life.  
11 Alas, what a kind of life is this where tribulations and miseries are never wanting! where all is set with snares, and compassed with enemies?  
12 For when one tribulation o● temptation goeth away, another cometh, yea and during the first conflict also, many others come unlooked for, one after another.  
13 And how can a life be loved that hath so many afflictions, and is subject to so many calamities and miseries?  
14 How is it called a life that begetteth so many deaths, and plagues? And yet it is loved, and many seek to delight themselves therein.  
15 The world is oftentimes blamed, that it is deceitful and vain, and yet it is not easily forsaken, because the inclinations of our flesh do too much overrule us.  
16 Some things draw us to love it, others to contemn it. To the love of the world do draw us the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life:  
17 But the pains & miseries that do justly follow them, cause a hatred and loathsomeness thereof.  
18 But alas wicked pleasure overcommeth the mind which is given over to the world, and she esteemeth it a delight to be under thorns, because she hath neither seen nor tasted the sweetness of God, and the inward delight of virtue.  
19 But they that perfectly contemn the world, and endeavour to live to God under holy discipline,  
20 These are not ignorant of the divine sweetness, promised to the true forsakers of the world, and do more clearly see how grievously the world erreth, and how it is many ways deceived.   

CHAP. XXI.  
That we are to rest in God above all his gifts.  
ABove all things, and in all things, my soul, thou shalt ever rest in God, for he is the everlasting rest of the saints.  
2 Grant me most sweet & loving jesus, to rest in thee above all creatures, above all health and beauty, above all glory and honour;  
3 Above all power and dignity, above all knowledge and learning, above all riches and arts, above all joy and gladness:  
4 Above all fame and praise, above all sweetness and comfort, above all hope and promise, above all merit and desire:  
5 Above all gifts and presents that thou canst give and impart unto us, above all joy and jubily that the mind of man can receive and feel:  
6 Lastly above Angels and Archangels, and above all the heavenly Host, above all visible and invisible things, and above all that thou my God art not.  
7 For that thou, my Lord God, surpassest all, thou alone art most high, thou alone most powerful, thou alone most full and sufficient, thou alone most sweet and comfortable,  
8 Thou alone most beautiful, and loving, thou alone most noble and glorious above all things: in whom all good things together both perfectly, are and ever have been, and shall be.  
9 And therefore it is too little and not sufficient, whatsoever thou bestowest on me besides thyself, or revealest unto me of thyself, or promisest whiles thou art not seen, and not fully obtained.  
10 For surely my heart cannot rest, nor be fully contented unless it rest in thee, and surmount all gifts and creatures whatsoever.  
11 O my most beloved spouse Christ jesus, the most chaste lover, the governor of all creatures! who will give me wings of true liberty to fly, and rest in thee?  
12 O when shall it be fully granted me to consider in quietness of mind, and see how sweet thou my Lord God art?  
13 When shall I fully recollect myself in thee, that for thy love I may not feel myself, but thee alone, above all sense, and feeling, in a manner not commonly known.  
14 But now I oftentimes lament and bear my infelicity with grief:  
15 For that many evils occur in this vale of miseries, which do often trouble, grieve, and darken me;  
16 Often hinder and distract me, allure and entangle me.  
17 To the end I should not have free access unto thee, and that I should not enjoy those sweet and heavenly embrace, which thou always givest to the blessed and celestial spirits. Let my sighs and manifold desolation on earth move thee.  
18 O jesus, splendour of eternal glory, & comfort of the pilgrim soul, with thee is my tongue without voice, and my silence speaketh unto thee!  
19 How long doth my Lord delay to come! Let him come unto me his poor servant, and make me glad.  
20 Let him put out his hand, and deliver me miserable wretch from all anguish. Come, come blessed Lord: for without thee I shall have no joyful day, nor hour.  
21 Thou art my joy, and without thee there is nothing but want. A wretched creature I am, and in a manner imprisoned, and joaden with irons.  
22 Until thou comfortest me with the light of thy presence, and givest me liberty, and showest a favourable countenance unto me,  
23 Letothers seek what they please instead of thee, but for me, nothing else doth, nor shall delight me, but thou only my God, my hope, my everlasting health.  
24 I will not hold my peace, nor cease to pray, until thy grace return again, and thou speak inwardly unto me.  
25 Behold I am here: behold I come unto thee, because thou hast called upon me.  
26 Thy tears and the desire of thy soul, thy humility, and the contrition of thy heart, have inclined and brought me unto thee.  
27 And I said, Lord I have called thee, and have desired to enjoy thee being ready to forsake all things for thee. For thou first hast stirred me up that I might seek thee.  
28 Blessed be thou therefore O Lord, that hast showed this goodness to thy servant, according to the multitude of thy mercies.  
29 What hath thy servant more to say before thee, but that he do greatly humble himself in thy sight, and be always mindful of his own iniquity and baseness.  
30 For there is none like unto thee in all whatsoever is wonderful, in heaven and earth. Thy words are good, thy judgements true, and by thy providence all things are governed.  
31 Praise therefore and glory be unto thee, O wisdom of the eternal Father! let my tongue, my soul, and all creatures together praise and bless thee.   

CHAP. XXII.  
Of the remembrance of the manifold benefits of God.  
OPen, O Lord, my heart in thy Law, and teach me to walk in thy commandments.  
2 Grant me to understand thy will, and to remember thy benefits, as well in general, as in particular, with great reverence and diligent consideration: that henceforward I may be able worthily to give thee thanks.  
3 But I know and confess, that I am not able to give thee due thanks, for the favours which thou bestowest upon me, even in the least moment.  
4 I am less than the least of all thy benefits bestowed upon me: and when I consider the excellency of thy Majesty, the greatness there of maketh my spirit to faint.  
5 All that we have in our soul & body, and whatsoever we possess outwardly or inwardly, naturally or spirivallyl are thy benefits, & do praise thee as bountiful, pious, and good, from whom we have received all that is good.  
6 Although one hath received more, another less, all notwithstanding are thine, and without thee, even the lest cannot be had.  
7 He that hath received greater, cannot glory of his own desert, nor extol himself above others, nor insult over the lesser.  
8 For he is greater and better that ascribeth least unto himself, and is more humble and devout in rendering thanks.  
9 And he that esteemeth himself basest of all men, and judgeth himself most unworthy, is fittest to receive greater blessings.  
10 And he that hath received fewer, ought not to be sorry nor bear it impatiently, nor envy them that are enriched with greater store;  
11 But attend rather unto thee, & chiefly praise thy goodness, for that thou bestowest thy gifts so bountifully, so freely, and so willingly without respect of persons.  
12 All things proceed from thee, and therefore in all things thou art to be praised; thou knowest what is fit to be given to every one.  
13 And why this man hath less, and he more, it is not ours, but thine to determine, who dost weigh in just measure the good behaviour of every one.  
14 Wherefore my Lord God, I esteem it as a great benefit not to have much, whereby outwardly and before men I might seem worthy of praise & glory.  
15 So that he, who considereth his own poverty, and baseness, ought not therefore to conceive grief, or sorrow, or to be therefore troubled, but rather to take great comfort, and to be glad.  
16 For that thou, O God, hast chosen the poor and humble, and the despised of this world for thyself, and for thy familiar and domestical friends.  
17 Witnesses are thy Apostles themselves, whom thou hast appointed Princes over all the earth.  
18 And yet they lived without complaint in the world, so humble and simple, o the eyes of men, without all malice and deceit,  
19 That they rejoiced to receive contumelies for thy name; and what the world abhorreth, they embraced with great affection.  
20 Nothing therefore ought so to rejoice him that loveth thee, and acknowledgeth thy benefits, as the accomplishment of thy will in himself, & the pleasure of thy eternal appointment.  
21 Wherewith he ought to be so contented and comforted, that he would as willingly be the least, as any would wish to be the greatest: and as peaceable and content in the last, as in the first place.  
22 And as willingly to be despised and contemned, and to be of no esteem or account, as to be preferred in honour before all others.  
23 And to comfort him more, and please him better, than all the benefits which he hath received or can desire.   

CHAP. XXIII.  
Of four things that bring much peace.  
Son now I will teach thee the way of peace and true liberty.  
2 Do Lord, I beseech thee, at thou sayest, for I shall be very glad to hear it.  
3 Endeavour my Son to do rather the will of another, than thine own. Ever choose rather to have less than more.  
4 Always seek the lowest place, and to be inferior to every one.  
5 Wish always, and pray, that the will of God may be wholly fulfilled in thee, behold such a man entereth into the limits of peace and most quiet rest.  
6 Lord, this thy short speech containeth much perfection, it is little in words but full in sense, and abundant in fruit.  
7 For if it could exactly be kept by me, than should I not so easily be troubled. For as often as I feel myself unquiet, and afflicted, I find that I have strayed from this doctrine.  
8 But thou that canst do all things, and ever lovest the good and profit of my soul, increase in me thy grace more and more, that I may fulfil thy words and perfect mine own health.  

A prayer against evil thoughts.  
MY Lord God, be not far from me: my God have regard to help me, for sundry thoughts have risen up against me, and great fears afflicting my soul.  
2 How shall I pass through them without hurt? How shall I break through them without danger?  
3 ay, saith he, will go before thee, and will humble the glorious of the earth.  
4 I will open the doors of the prison, and reveal unto thee the hidden secrets.  
5 Do Lord as thou sayest, and let all evil thoughts fly from before thy face.  
6 This is my hope, and my only comfort, to fly unto thee in all tribulation, to trust in thee, to call upon thee from my heart, & to expect patiently thy comfort.   

A prayer for the enlightening of the mind.  
ENlighten me good jesus, with the clearness of inward light, and expel all darkness from the habitation of my heart.  
2 Repress the many wand'ring thoughts, and beat down the fury of the temptations, which violently assault me.  
3 Fight strongly for me, and vanquish the evil beasts, that is, the allureing concupiscences, that peace may be made by thy virtue, and abundance of thy praise sound in thy holy Court, which is a pure conscience.  
4 Command the winds and tempests, say unto the sea, be still: and to the Northwind, blow not; and a great calm shall ensue.  
5 Send forth thy light and thy truth, that they may shine upon the earth, for I am an empty and unprofitable piece of earth, until thou imparlight unto me.  
6 Pour out thy grace from above, wash my heart with heavenly dew, give water of devotion to wash the face of the earth, to bring forth good and perfect fruit.  
7 Lift up my mind, overcharged with the weight of sin: draw up my whole desire to heavenly treasures.  
8 That having tasted the sweetness of celestial happiness, it may loathe to think of earthly vanities.  
9 Take me violently to thee, and deliver me from all unstable comfort of creatures: for no created thing can fully quiet and satisfy my desire.  
10 join me unto thee with an unseparable band of love: for thou only fillest the mind of him that loves thee, and without thee all things are vain and frivolous.    

CHAP. XXIIII.  
Of flying curious inquiry of the life of others.  
Son, be not curious trouble not thyself with idle cares. What is this or that to thee? do thou follow me.  
2 For what is it to thee, whether that man be such or no, or whether this man do, or speak this or that?  
3 Thou shalt not need to answer for others, but shalt give account of thyself, why therefore dost thou trouble thyself?  
4 Behold I know every one what he is, and do see all things that are under the sun.  
5 And do understand how it is with every one, what he thinketh, what he would, and at what his intention aimeth.  
6 All things therefore are to be committed unto me: but do thou keep thyself in good peace, and suffer the unquiet to trouble himself as much as he will.  
7 Whatsoever he shall have done, or said, shall fall upon himself, for he cannot deceive me.  
8 Desire not too great fame in this world, nor to be known to many, nor to have the private love of men: for these things breed distractions, and cause great darkness of heart.  
9 I would willingly utter my words, & reveal my secrets unto thee, if thou didst▪ diligently observe my coming▪ and didst open the door of thy heart unto me.  
10 Be careful in thy courses, and watch in thy prayers and humble thyself in all things.   

CHAP. XXV.  
Wherein doth the firm peace of the heart, and true proficiency consist.  
Son, I have said, Peace I leave to you, my peace I give to you: not as the world giveth, do I give to you.  
2 All do desire peace, but all care not for those things that appertain unto true peace. My peace is with the humble, and meek of heart.  
3 Thy peace shall be in much patience, if thou wilt hear me and follow my voice thou mayst enjoy much peace.  
4 What then shall I do?  
5 In every thing attend unto thyself what thou dost and what thou sayest: and direct thy whole intention unto this, that thou mayest please me alone, and desire or seek nothing out of me.  
6 But of the sayings and doings of others, judge nothing rashly: neither do thou entangle thyself with things not committed unto thee: and doing thus, it may be thou shalt be little 〈◊〉 seldom troubled.  
7 But never to feel any trouble at all, nor to suffer any grief of heart or body, is not the state of this life, but of everlasting rest.  
8 Think not therefore that thou hast found true peace, if thou feelest no sorrow, nor that then all is well, if thou have no adversary.  
9 Nor that it is perfect, if all things be done according to thy desire. Neither do thou then esteem highly of thyself, or imagine thyself to be especially beloved, if thou be in great devotion, and sweetness:  
10 For in these things a true lover of virtue is not tried: neither doth the proficiency and perfection of man consist in having them.  
11 Wherein then Lord?  
12 In offering thyself from the very bottom of thy heart, unto the will of God, not seeking thine own interest or commodity, neither in great nor little, neither for a time nor for ever.  
13 So that with equal countenance, thou mayst persist in thanksgiving, both in prosperity and in adversity, weighing all things with an equal balance.  
14 If thou be of such courage and so patient in hope, that when inward comfort is withdrawn from thee, thou prepare thy heart to suffer greater matters,  
15 And not justify thyself, as though thou oughtest not to suffer these, and so great afflictions, but justify me in whatsoever I appoint, and praise my holy name.  
16 Then thou walkest in the true and right way of peace: and thou shalt have undoubted hope to see my face a gain with great joy.  
17 And if thou attain to the full contempt of thyself; then shalt thou enjoy as great abundance of peace, as thy banishment may permit.   

CHAP. XXVI.  
Of the excellency of a free mind which humble prayer better obtaineth then reading.  
LOrd, it is the work of a perfect man, never to slack his mind from the attentive thought of heavenly things, and as it were to pass without care through many cares▪  
2 Not faintingly, but with a certain privilege of a free mind, adhering by inordinate affection to no creature.  
3 I beseech thee most merciful God, preserve me from the cares of this life: lest I should be too much entangled hereby: and from the many necessities of the body, lest I should be enthralled by pleasure.  
4 From all hindrances of the soul least broken with troubles I should be dejected and dismayed. I mean not from those things that all worldly vanity so greatly desireth.  
5 But from those miseries, that as punishments, do weigh down and hinder the soul of thy servant, with the general curse of mortality, that it cannot enter into the liberty of the spirit, as often as it would.  
6 O my God, the unspeakable sweetness, make bitter unto me all carnal comfort, which may draw me away from the love, of everlasting happiness, and wickedly allure me to itself with the force of a certain present delight.  
7 Let not flesh and blood O my God, let not flesh and blood, Let not the world and the short glory thereof deceive me.  
8 Let not the Devil and his subtle fraud supplant me. Give me force to resist, patience to suffer, and constancy to persevere.  
9 Give me instead of all the comforts of the world the most sweet unction of thy spirit; and in lieu of carnal love, power into, my soul the love of thy name.  
10 Behold, meat, drink, cloathe● and other necessaries for the maintenance of the body, are burden some unto a fervent spirit.  
11 Grant me to affect such nourishments in due measure, and not to be entangled with an overgreat desire of them.  
12 It is not lawful to renounce them wholly, for that nature is to be sustained: but to desire superfluities, and those things that do rather delight▪ then sustain, the Law of God forbiddeth.  
3 For otherwise the flesh would rebel against the spirit: Herein I beseech thee, let thy hand govern me, and teach me, that I may not exceed.   

CHAP. XXVII.  
That private love most hindereth from the chiefest good.  
Son, thou oughtest to give all for all, and to retain nothing of thyself: Know that the love of thyself, doth hurt thee more, than any thing in the world.  
2 According to the love, and affection thou bearest them, so doth every thing cleave unto thee more or less: If thy love be pure, simple, and well ordered, thou shalt be free from bondange.  
3 Covet not that which thou mayst not have: Be not willing to have that which may hinder thee and deprive thee of inward liberty.  
4 It is a wonderful thing that thou committest not thyself wholly unto me, from the bottom of thy heart, with all things, that thou canst desire or have.  
5 Why dost thou consume thyself with vain grief? Why tirest thou thy mind with needless cares? Stand to my courtesy and thou shalt be no loser by it.  
6 If thou seekest this or that, and wouldst be here or there to enjoy thine own commodity and pleasure, thou shalt never be in quiet, nor free from trouble of mind.  
7 For in every thing, somewhat will be wanting, and in every place there will be some that will cross thee.  
8 Not every external thing therefore attained, and heaped together helpeth thee: but it rather availeth, if thou despise it, and dost root it out from thy heart.  
9 Which thou must not understand only of thy revenues and wealth, but of the desire of honour also, and vain praise; all which do pass away with this fading world.  
10 The place availeth little, if the spirit of fervour be wanting: neither shall that peace which is sought abroad long continue, if the state of thy heart be destitute of a true foundation.  
11 That is▪ unless thou persist in me, thou mayst change, but not better thyself: For when occasion doth happen, thou shalt find that which thou soughtest to fly, and perhaps more.  

A Prayer for cleansing the heart, and obtaining of heavenly wisdom.  
Confirm me Lord with the grace of thy holy spirit: Give me force to strengthen my inward man and to purge my heart from all unprofitable care and grief.  
2 Not to be drawn away with sundry desires of any thing either little or great, but to consider all things how they are transitory, and do quickly fade, and that I myself do also pass away together with them.  
3 For nothing is permanent under the sun, where all things are vanity, and affliction of mind: O how wise is he that so considereth them!  
4 Grant me Lord heavenly wisdom, that I may learn above all things to seek and find thee, above all things to delight in thee, and to love thee, and to think of all created things as they are, according to the disposition of thy wisdom.  
5 Grant me prudently to avoid him, that flatters me, and to suffer patiently him that contradicts me.  
6 It is great wisdom not to be moved with every blast of words, nor to give ear to dangerous flattery: for so we shall go one securely in the way which we have begun.    

CHAP. XXVIII.  
Against the tongue of Slanderers.  
Son, be not grieved if some think evil of thee, and speak that which thou dost not willingly hear.  
2 Thou oughtest to judge the worst of thyself, and to think no man weaker than thyself: If thou walk well inwardly, thou wilt not much esteem of flying words abroad.  
3 It is no small wisdom to be silent in time of evil, and inwardly to turn to me, and not to be troubled with the judgement of men.  
4 Let not thy peace be in the tongues of men: For whether they judge well or evil, thou art nevertheless always the same.  
5 Where is true peace, and true glory? Is it not in me? And he that coveteth not to please men, nor feareth to displease them, shall enjoy much peace.  
6 From inordinate love and vain feareth ariseth all disquietness of the heart, and distraction of the senses.   

CHAP. XXIX.  
How we ought to call upon God, and bless him when tribulation draweth near.  
BLessed (O Lord) be thy name for ever, since it pleaseth thee that this temptation and tribulation should fall upon me.  
2 I cannot fly it, but have need to fly to thee, that thou mayst help me, and turn it to my good.  
3 Lord I am now afflicted, and it is not well with me, I am much troubled with this present grief:  
4 And now, dear Father, what shall I say? I am taken in narrow straits, save me from this hour: yet therefore came I into this hour, that thou mayst be glorified, when I shall be greatly humbled, and by thee delivered.  
5 Let it please thee Lord to deliver me: for poor wretch that I am, what can I do, and whither shall I go without thee?  
6 Grant patience Lord, even this time also: Help me my God, and then I will not fear how much soever I be oppressed.  
7 And now in this, what shall I say? Lord, thy will be done: I have well deserved to be afflicted and grieved.  
8 Surely I ought to bear it: and I would to God I might bear it with patience, until the tempest be passed over, and it become calm.  
9 But thy omnipotent hand is able to take this temptation from me, and to▪ assuage the violence thereof, that I utterly sink not under it, as oftentimes heretofore thou hast done unto me, my Lord, my Mercy!  
10 And how much the more hard it is to me, so much the more easy is this change of thy mighty, hand to thee.   

CHAP. XXX.  
Of craving the divine aid, and confidence of recovering grace.  
Son, I am thy Lord, who do use to give comfort in the day of tribulation: Come unto me, when it is not well with thee.  
2 This is that which most of all hindereth heavenly consolation, that thou art slow in turning thyself unto prayer.  
3 For before thou dost earnestly commend thyself to me, thou seekest many comforts, and delightest thyself in outward things.  
4 And hence it proceedeth that all doth little profit thee, until thou consider that I am he, that deliver those that trust in me.  
5 And that out of me there is neither powerful help, nor profitable counsel, nor remedy that can continue.  
6 But now thou having recovered breath after the tempest, gather strength again in the light of my mercies:  
7 For I am at hand, saith our Lord, to repair all things, not only entirely, but also abundantly, in a very plentiful measure.  
8 Is there any thing hard to me? or am I like unto him that promiseth and performeth not?  
9 Where is thy faith? Be firm and constant, take courage and be patient, comfort will be given thee in due time.  
10 Attend me, expect, I will come and cure thee: It is a temptation that vexeth thee: and a vain fear that affrighteh thee.  
11 What else doth the care for future incertainties bring thee, but sorrow upon sorrow? Sufficient for the day is the evil thereof.  
12 It is a vain and unprofitable thing to be grieved, or to rejoice for future things, that perhaps will never happen.  
13 But it is incident to man, to be deluded with such imaginations: and a sign of little courage to be so easily drawn away by the suggestion of the enemy.  
14 For he careth not so he delude and deceive thee, whether it be true or false which he proposeth: whether he overthrew thee with the love of present or the fear of future things.  
15 Let not therefore thy heart be troubled, neither do thou fear: Believe in me and put thy trust in my mercy.  
16 When thou thinkest thyself furthest off from me, oftentimes I am nearest unto thee.  
17 When thou judgest that almost all is lost, then oftentimes greatest hope of obtaining is at hand. All is not lost when any thing falleth out contrary unto thee.  
18 Thou must not judge according to that which thou feelest for the present, nor give thyself over to any grief from whence soever it cometh, as though all hope of delivery were quite gone.  
19 Think not thyself wholly left although for a time I have sent thee some tribulation, or withdrawn thy desired comfort; for this is the way to the Kingdom of heaven.  
20 And without doubt, it is more expedient for thee, and the rest of my servants, that ye be exercised with many adversities, then that ye should have all things according to your desires.  
21 I know the secret thoughts of thy heart, and that it is very expedient for thy soul's health, that thou be left sometimes without taste and feeling of spiritual sweetness;  
21 Lest perhaps thou shouldest be puffed up with good success, and shouldest please thyself in that which thou art not.  
22 That which I have given, I can take away, and restore it again when I please.  
5 When I give it, it is mine; when I withdraw it, I take not any thing that is thine: for mine is every good, and every perfect gift.  
8 If I send thee affliction or any cross whatsoever, repine not, nor let thy heart be dismayed.  
25 I can quickly lift thee up again, and turn all thy sorrow into joy.  
26 Nevertheless I am just, and greatly to be praised, when I do all this unto thee.  
27 If thou be wise, and consider thy case truly, thou wilt never yield so cowardly to grief, for any adversity that befalls thee, but rather rejoice & give thanks.  
28 Yea to account this thy only joy, that afflicting thee with sorrows, I do not spare thee.  
29 As my Father hath loved me, I also love you, said I unto my beloved Disciples, whom certainly I sent not to temporal joys, but to great conflicts:  
30 Not to honours, but to contempts not to idleness, but to labours: not to rest, but to bring much fruit in patience. My Son, remember these words.   

CHAP. XXXI.  
Of the contempt of all creatures to find our Creator.  
LOrd, I stand yet in need of greater grace, if I must go so far as that no man or creature can hinder me;  
2 For as long as any thing holdeth me, I cannot fly freely unto thee. He desired to fly with great liberty that said, who will give me wings like a dove, and I will fly and rest? What thing more quiet than a simple eye? and what more free, than he that desireth nothing upon earth.  
3 Man ought therefore to ascend above all creatures, and perfectly to forsake himself, and to remain in excess of mind.  
4 And consider that thou, who are the maker of all things, hast nothing amongst creatures like unto thee.  
5 And unless a man be free from the affection of all creatures, he cannot with freedom of mind, attend unto divine things.  
6 And for this cause there are so few contemplative men to be found: for that few can wholly sequester themselves from fading creatures.  
7 Much grace is necessary to lift up a soul, and to carry it above itself.  
8 Unless a man be lifted up in spirit, and delivered from all creatures, and wholly united unto God: whatsoever he hath, is of little account.  
9 Long shall he be little, and lie in earthly baseness, that esteemeth any thing great, but the only unmeasurable and eternal good.  
10 For whatsoever is not God is nothing, and aught to be accounted as nothing.  
11 There is great difference between the wisdom of a spiritual and devout person, and the knowledge of a learned and studious Clerk.  
12 Fare more noble is that learning which floweth from above, from the divine influence, then that which is painfully gotten by the wit of man.  
13 There are many that desire contemplation, but they endeavour not to exercise those things that are required thereunto.  
14 It is a great hindrance that we rest in signs and sensible things, and make little account of true mortification.  
23 I know not what it is, nor by what spirit we are led, nor what we pretend, we that seem to be called spiritual.  
24 That we take so much pains, and so great care for transitory and base things, and scarce or seldom think of our inward profit, with full collection of our senses.  
25 Alas, presently after a sleight recollection, we break forth; & weigh not our works with diligent examination.  
26 We mind not where our affections lie: nor bewail the impurity of many faults that are in all our actions.  
27 For all flesh had corrupted her way, and therefore did that general flood ensue.  
28 Sith our inward affection than is much corrupted, it must needs be that our action proceeding thereof, be corrupted, as a sign of the want of inward vigour.  
29 From a pure heart proceedeth the fruit of good life.  
30 We ask how much one hath done: but how virtuous his actions are, is not so diligently considered.  
31 We inquire whether he be strong, rich, beautiful, handsome, a good writer, a good singer, or a good labourer;  
31 But how poor he is in spirit, how patient, and meek, how devout and spiritual, is seldom spoken of.  
32 Nature respecteth outward things, grace turneth herself to the inward virtues: That is often deceived: this hath her trust in God, to the end she be not deceived.   

CHAP. XXXII.  
Of the denial of ourselves, and forsaking all our affections.  
Son, thou canst not possess perfect liberty, unless thou wholly deny thyself.  
2 All such as be lovers of themselves are bound in setters, they are covetous, curious, wanderers, seekers of ease, and not of those things that appertain to jesus Christ.  
3 But oftentimes devising, and framing that which will not continue, for all shall perish that proceedeth not from God.  
4 Keep this short and complete word, forsake all and thou shalt find all.  
5 Leave thy inordinate desires, & thou shalt find rest▪  
6 Consider this well: and when thou hast fulfilled it, thou shalt understand all.  
7 Lord this is not one day's work nor children's sport: yea in this short sentence all the perfection of religious persons is included.  
8 Son, thou must not go back nor straightway be dejected, when thou hearest the way of the perfect; but rather be stirred up to more noble attempts▪ or at least to conceive an earnest desire thereof:  
9 I would it were so well with thee, and thou wert come so far, that thou wert no longer a lover of thyself, but didst stand merely at my beck, & at his whom I have appointed a Father over thee,  
10 Then thou shouldest exceedingly please me, and all thy life would pass away in joy and peace.  
11 Thou hast yet many things to forsake, which unless thou wholly resign over unto me, thou shalt not attain to that which thou desirest.  
12 I counsel thee to buy of me purified gold, that thou mayst become rich, that is, heavenly wisdom, which treadeth under foot all base and earthly things.  
13 Set little by the wisdom of this world, and esteem not of the contentment of men, nor thine own fancies.  
14 I said, that thou shouldest buy the mean and base things, in steed of those things that are precious, & highly esteemed amongst men:  
15 For true heavenly wisdom seemeth very base, and of small account, and is scarce thought of by men.  
16 For that esteemeth not highly itself, nor seeketh to be magnified upon earth.  
17 Which many praise from the teeth outward, but in their life they are far from it: yet is it the precious pearl which is hidded from many.   

CHAP. XXXIII.  
Of inconstancy of heart, and of directing our final intentions unto God.  
Son, trust not to thy affection: that which now is, will quickly change into another.  
2 As long as thou livest thou art subject to mutability, even against thy will.  
3 So that now thou art merry, now sad, now quiet, now troubled, now devout, now distracted, now diligent, now idle, now heavy, now light.  
4 But he that is wise, and well instructed in the spirit, remaineth always one in the midst of these changes, not heeding what he seeketh in himself, or which way the wind of mutability bloweth.  
5 But that the whole intention of his mind, may tend as it ought, to the most perfect and best end.  
6 For so he may continue one, and the self same, without any change in the midst of so many: sundry chances, directing always the sincere eye of his intention unto me.  
7 And how much purer the eye of the intention is, so much the more constantly doth he pass through the variety of many contrary waves.  
8 But in many things the eye of a sincere intention waxeth blind, for it quickly looketh upon some delightsome object that occurreth.  
9 And it is rare to find one that is wholly free from all blemish of seeking himself.  
10 So the jews in times past came into Bethania to Martha & Mary, not for jesus alone, but to see Lazarus also.  
11 The eye of our intention therefore, is to be purged, that it may be sincere and pure, and to be directed unto me, neglecting the multitude and ●ariety of earthly objects.   

CHAP. XXXIV.  
That God is sweet above all things, and in all things, to him that loveth.  
BEhold my God, and behold all things! What would I have more, and what more happy thing can I desire?  
2 O sweet and comfortable word! but to him that loveth the word, not the world, nor those things that are in the world.  
3 My God, and all things! Enough is said to him that understandeth, and it is pleasant to him that loveth, to repeat it often.  
4 For when thou art present, all things do yield delight, but when thou art absent, all becomes irksome. Thou givest quiet of heart and much peace, and pleasant joy.  
5 Thou makest men think well of all, and praise thee in all things: neither can any thing please us long without thee.  
6 But if it be pleasant and delightsome, thy grace must be present, and it must be seasoned with the sweetness of thy wisdom.  
7 what can be distasteful unto him, to whom thou art pleasing? And whom thou delightest not to him, what can be pleasant?  
8 But the wise of the world, & they that have their contentment in sensual things, cannot attain to thy wisdom, for in the world is much vanity, and in the flesh is death.  
9 But they that follow thee by the contempt of worldly things, and mortification of the flesh, are proved to be truly wise; for they are changed from vanity to truth, from flesh to spirit.  
10 To these God is sweet, and what good soever is found in creatures, they wholly refer unto the praise of their Maker.  
11 Notwithstanding great, yea very great is the difference between the sweetness of the Creator, and of the creature, of eternity and of time, of uncreated and created light.  
12 O everlasting light, surpassing all created lights, cast forth the beams of thy brightness from above, and pierce the most Mward corners of my heart.  
13 Purify, rejoice, clarify and quicken my spirit with all the powers thereof, that I may cleave unto thee with excess of unspeakable joy.  
14 O when will that blessed and desired hour come, that I may be filled with thy presence, and thou mayst be unto me all in all!  
15 As long as this is not granted me, I shall not have full nor perfect joy. Alas! my old man yet liveth in me, he is not wholly crucified, he is not perfectly dead;  
16 He doth yet covet strongly against the spirit, & moveth civil wars, and suffereth not the Kingdom of my soul to be in peace.  
17 But thou that rulest the powers of the sea, and asswagest the motions of the waves, rise and help me.  
18 Dissipate the people that desire war, and destroy them in thy might, and let thy hand be glorified: for there is no hope nor refuge for me, but in thee, my Lord God.   

CHAP. XXXV.  
That there is no security from temptation in this life.  
Son, there is no security in this life: as long as thou livest thou shalt always have need of spiritual armour.  
2 Thou livest among enemies, & art assaulted on all sides: if thererefore thou defendest not thyself on every side with the shield of patience, thou canst not be long unwounded.  
3 Moreover if thou six not thy heart on me with a sincere will to suffer all things for me, thou canst not sustain the heat of this battle, nor get that victorious crown which they have that are in glory.  
4 Thou oughtest therefore manfully to go through all, and to use a strong hand against whatsoever withstandeth thee.  
5 For to him that overcometh is given Manna, and to the negligent is left much woe.  
6 If thou seekest rest in this world, how wilt thou then attain to everlasting rest? Give not thyself to much ease, but to much patience.  
7 Seek true peace, not in earth, but in heaven; not in men, nor in any creature, but in God alone.  
8 Thou oughtest for the love of God willingly to undergo whatsoever labours, to endure whatsoever griefs, temptations, vexations, anxieties, necessities, infirmities, injuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts.  
9 These help to the attaining of virtue: these try a Novice of Christ, these make up an heavenly Crown.  
10 I will give an everlasting reward for a short labour, and infinite glory for transitory confusion.  
11 Thinkest thou, that thou shalt always have spiritual consolations at will? My Saints had not so, but many afflictions, and sundry temptations, and many discomforts.  
12 All which they endured patiently, and trusted rather in God, then in themselves: knowing that the sufferings of this time are not worthy to obtain future glory.  
13 Wilt thou have that strait ways, which many, after tears, and great labours have hardly obtained, Expect the coming of thy Lord, do manfully, be of good courage.  
14 Fear not, do not fly, but offer both body & soul for the glory of God; I will reward thee in most plentiful manner, and I will be with thee in all thy tribulations.   

CHAP. XXXVI.  
Against the vaine-Iudgments of men.  
Son, six thy heart steadfastly on God, and fear not the judgements of men, when thy conscience giveth testimony of thy justice and innocence.  
2 It is a good and a happy thing to suffer in that sort; neither will it be burdensome to an humble mind, nor to him that trusteth rather in God, then in himself.  
3 The most part of men are given to talk much, and therefore little care is to be had of their words: neither is it possible to satisfy all.  
4 Though the Apostle endeavour to please all in our Lord, and made himself all unto all, yet he little regarded that he was judged by humane judgement.  
5 He did for the edification and health of others, as much as he could and lay in him yet could he not hinder, but that he was sometimes judged, and despised by others.  
6 Therefore he committed all to God, who knew all, and defended himself with patience, & humility against evil tongues, and such as thought vanities and lies, and spoke what they listed.  
7 Yet sometimes notwithstanding he answered, lest the weak might have received scandal by his silence.  
8 Who art thou that fearest mortal man? to day he is, and to morrow he is not seen. Fear God and the terror of men shall not trouble thee.  
9 What harm can the words or injuries of any do thee? he rather hurteth himself then thee: neither can he avoid the judgements of God, be lie what he will.  
10 Have thou God before thine eyes, and contend not with complaining words.  
11 I am able to deliver thee from all shame and wrong, and to repray every one according to, their works.  
12 And if for the present thou seemest to be trodden down, and to suffer shame and confusion without desert do not repine, neither do thou lessen thy crown by thy impatience, but rather lift up thine eyes to me in hea.   

CHAP. XXXVII.  
Of a full and pure resignation of ourselves for the obtaining freedom of heart:  
Son, leave thyself, and thou shalt find me. Make choice of nothing, appropriate nothing to thyself, and thou shalt ever gain.  
2 For greater grace shall always he given thee, when thou dost perfectly resign thyself, and not turn back to take thyself again.  
3 Lord, how often shall I resign myself? and wherein shall I forsake myself? Always and in every thing, as well in little as in great.  
4 I do accept nothing, but do require that thou be as it were naked and void of all things.  
5 Otherwise, how canst thou be perfectly mine, and I thine, unless both within and without thou be free from all self-will?  
6 And how much the sooner thou dost this, so much the better shalt thou find thyself, and how much the more fully & sincerely thou dost it, so much the more shalt thou please me, and so much the more shalt thou gain.  
7 Some there are that resign themselves, but with some exception: For they put not their whole trust in God, and therefore do labour to provide for themselves.  
8 Some also at the first do offer all, but afterwards being affailed with temptations, do return again to that which they had left, and therefore they go not afterwards in the way of virtue.  
9 These shall not attain to the true liberty of a pure heart, nor to the grace of my divine familiarity, unless they first make an entire resignation, and offer themselves a daily sacrifice unto me.  
10 For without this can never be obtained the union with me, wherewith my Saints enjoy me.  
11 I have often said unto thee, and now again I say the same: Forsake thyself, resign thyself, and thou shalt enjoy great internal peace.  
12 Give all for all, seek nothing, require nothing, repose thyself purely and with a full confidence in me, and I will give myself unto thee, and darkness shall not cover thee.  
13 Let this be thy whole endeavour, let this be thy prayer, let this be thy desire.  
14 That casting off all propriety, thou mayst all naked follow thy naked Saviour jesus: and dying to thyself, mayst live eternally to me.  
15 Then shall vain fantasies, evil perturbations, and all superfluous cares fly away, then shall immoderate fear leave thee, and inordinate love shall die.   

CHAP. XXXVIII.  
Of good government of outward things, and of recourse to God in dangers.  
Son, thou oughtest with all diligence to procure, that in every place and action, or external business, thou be inwardly free, and master of thyself, and that all things be under thy disposition, and thou not subject to them.  
2 That thou mayst be Lord and Master of thy actions, not a servant or a hireling, but rather a freeman, and a true Hebrew belonging to the lot and freedom of the Sons of God;  
3 Who put the things that are present under their feet, and place their thoughts on that which is eternal; who look on transitory things with the left eye, and with the right do behold the things of heaven.  
4 Who depend not upon temporal things but make such things depend upon them and serve them.  
5 As they are ordained by God, and appointed by the Creator of all, who hath left nothing in his creatures without due order.  
6 If thou remain firm and steadfast in all events, and dost not weigh by the outward appearance, nor with a carnal eye, the things which thou seest and hearest,  
7 But presently in every occasion dost enter with Moses into the Tabernacle to ask counsel of our Lord, thou shalt sometimes hear the divine and celestial oracle, and shalt return instructed of many things, both present and to come.  
8 Moses had always recourse to the Tabernacle for the deciding of all doubts, and obscure questions, and fied to the help of prayer, for the remedy of the iniquity and dangers of men.  
9 So oughtest thou in like manner to fly to the closet of thy heart, earnestly craving the divine favour.  
10 For the Scripture testifieth, that therefore was joshua and the children of Israel deceived by the Giboanites, because they consulted not first with God, but giving too lightly credit to fair words, were deluded with counterfeit piety.   

CHAP. XXXIX.  
That a man be not over earnest in his affairs.  
SOn, always commit thy cause to me I will dispose well of it in due time, expect my ordination, and thou shalt find it will be for thy good.  
2 Lord, I do most willingly commit all unto thee, for my care can profit little: O that I cleaved not too much to future events, but oftered myself with all readiness of mind to thy divine pleasure!  
3 Son, oftentimes a man doth earnestly labour for that which he desireth, and when he hath gotten it, he beginneth to be of another mind, and not to esteem so much of it, as before he did.  
4 For man's affections do not long continue fixed on one thing, but do pass from one to another.  
5 It is therefore a matter, not of least moment, to forsake ourselves even in the least things.  
6 The true spiritual profit of man consisteth in denying and forsaking of himself: and he that is thus resigned up liveth in great freedom and security.  
7 But the ancient enemy, who always laboureth to withstand the servants of God, omitteth at no time his wont temptations, but day and night lieth still in wait, to cast the unwary, if he can, into the snare of deceit: Watch therefore and pray, saith our Lord, that you enter not into temptation.   

CHAP. XL.  
That man hath no good of himself, nor any thing whereof he can glory.  
LOrd, what is man, that thou art mindful of him, or the son of man, that thou vouchsafest to visit him? What hath man deserved that thou shouldest give him thy grace?  
2 Lord, what cause have I to complain, if thou forsake me? or if thou dost not that which I desire, what can I justly say against it?  
3 Surely, this I may truly think and say: Lord, I am nothing, I can do nothing, I have nothing that is good of myself.  
4 But in all things I do fail, and am defective, and do ever tend to nothing: and unless thou help me, and dost inwardly instruct me, I become cold, and am dissolved.  
5 But thou, O Lord, art always the same, and endurest for ever, always good, just, and holy, doing all things well, justly, and holily, and disposing all things with wisdom.  
6 But I that am more inclined to fall, then to go forwards, do never continue in one estate: for seven different times are changed over me, yet doth it soon turn to the better, when it so pleaseth thee, and when thou vouchsafest to stretch forth thy helping hand.  
7 For thou alone canst help me without the favour of man, and so strengthen me, that my countenance shall be no more changed, but my heart shall be converted, and rest in thee alone.  
8 Wherefore if I could once perfectly forsake all humane comfort, either for the love of devotion, or for mine own necessity, which enforceth me to seek after thee (for none else can comfort me) then might I well hope in thy grace, and rejoice in the gift of new consolation.  
9 Thanks be unto thee, from whence all proceedeth, as often as it goeth well with me: but I am mere vanity, and nothing before thee, an unconstant and weak man.  
10 Whereof then can I glory? Of why do I desire to be esteemed of? Is it not of nothing? And this is most vain.  
11 Truly, vainglory is an evil plague and very great vanity, because it draweth from true glory, and robbeth the soul of heavenly grace.  
12 For whilst a man pleaseth himself, he displeaseth thee: whilst he gapeth after the praise of men, he is deprived of true virtue.  
13 But true glory & holy exultation, is for a man to glory in thee, and not in himself, to rejoice in thy name, and not in his own virtue, nor to delight in any creature, but for thee.  
14 Praised be thy name, not mine: magnified be thy work, not mine: let thy holy name be for ever blessed, but to me let no part of men's praises be given.  
15 Thou art my glory, thou art the joy of my heart: In thee will I glory and rejoice all the day; but for myself I will not joy, but in my infirmities.  
16 Let the jews seek the glory, which one man giveth to another: I will desire this, which is from God alone.  
17 For all humane glory, all temporal honour, all worldly highness, compared to thy eternal glory, is vanity and folly.  
18 O my truth, my mercy, my God, most blessed Trinity, to thee alone be all praise, honour, virtue, and glory for all eternity!   

CHAP. XLI.  
Of the contempt of all temporal honours.  
Son, trouble not thyself, if thou seest others honoured and advanced, and thyself contemned and debased.  
2 Lift up thy heart unto me in heaven, and the contempt of men in earth will not grieve thee. Lord, we are blind, and quickly seduced with vanity.  
3 If I look well into myself, I cannot say, that any creature hath done me wrong, and therefore I cannot justly complain of thee:  
4 But because I have often and grievously sinned against thee, all creatures do justly take arms against me, for shame and contempt is due unto me, but unto thee praise honour and glory.  
5 And unless I do so prepare myself, that I be willing, and do rejoice to be despised and forsaken of all creatures, and to be esteemed nothing at all, I cannot obtain internal strength and peace, nor be spiritually enlightened, nor wholly united unto thee.   

CHAP. XLII.  
That our peace is not to be placed in men.  
Son, if the peace thou hast with any, be grounded on the opinion which thou hast of him, or on the contentment thou receavest in his company, thou shalt ever be unconstant and subject to disquiet:  
2 But if thou have recourse unto the everliving and eternal truth, a friend going from thee or dying shall not grieve thee.  
3 The love of thy friend ought to rest in me, and for me is he to be beloved whosoever he be whom thou thinkest well of, and is verily dear unto thee in this life.  
4 No friendship can avail, or continue without me; neither is the love true and pure, which they have, whose hearts are not joined together by me.  
5 Thou oughtest to be so dead to such affections of beloved friends, that (forasmuch as appertaineth unto thee) thou shouldest wish to be without all company of men.  
6 Man approacheth so much the nearer unto God, how much the farther off he departeth from all earthly comfort.  
7 So much the higher also he ascendeth unto God, by how much the lower he descendeth into himself, and how much the base he is in his own conceit:  
8 But he that attributeth any good unto himself, hindereth the coming of God's grace into him, for the grace of the holy Ghost ever seeketh an humble heart.  
9 If thou coulde●st perfectly annihilate thyself, and purge thyself of all created love, then should there flow into thee great abundance of my grace.  
10 When thou castest thy eyes on creatures, the sight of thy Creator is taken from thee.  
11 Learn to overcome thyself in all things for the love of thy Creator, and then shalt thou be able to attain to heavenly knowledge.  
12 How little soever it be, if it be inordinately loved and regarded, it defileth the soul, and hindereth the enjoying of the chiofest good.   

CHAP. XLIII  
Against vain and secular knowledge.  
Son, let not the fair speeches, & subtle sayings of men move thee; for the Kingdom of God consisteth not in words, but in virtue.  
2 Observe well the words which I speak: for they inflame the heart, and enlighten the mind, induce compunction, and bring sundry comforts.  
3 Do thou never read to show thyself learned or wise: but labour to mortify thy vices, for that will profit thee more, than the knowledge of many hard and difficult questions.  
4 When thou shalt have read and known many things, thou oughtest ever to return to one beginning.  
5 I am he, that teacheth man all knowledge; and do give to little ones a more clear understanding, then can be taught by man.  
6 He therefore to whom I speak, shall quickly be wise, and shall profit much in spirit. Woe be to them, that inquire many curious things of men, and do little desire to know the way how to serve me.  
7 The time will come, when the Master of Masters shall appear, Christ the Lord of Angels, to hear the lessons of all, that is, to examine the consciences of every one.  
8 And then he will search Jerusalem with a candle, and the hidden things of darkness shall be laid open, and the inventions of tongues shall be silent.  
9 I am he that in an instant do raise up the humble mind, to understand more reasons of the everlasting truth, then can be gotten by ten years' study in schools.  
10 I teach without noise of words, without confusion of opinions, without ambition of honour, without contention of arguments.  
11 I am he that teacheth to despise earthly things, to loath things present, to seek the everlasting, to delight in the things that are eternal.  
12 To fly honours, to suffer scandals, to place all hope in me, to desire nothing out of me, and above all things servently to love me.  
13 For one by loving me entirely, learned divine things, and spoke wonders: he profited more in forsaking all things, then in studying subtleties.  
14 To some I speak ordinary things, to others, things more rare to some I appear sweetly by signs and figures, but to some I reveal mysteries with much light.  
15 The voice of books is one, but it teacheth not all men alike: For I am the internal teacher, I am the Truth, the searcher of the heart, the understander of thoughts, the setter forwards of good works, distributing to every one according to my will.   

CHAP. XLIV.  
Of not drawing outward things to ourselves.  
Son, in many things thou oughtest to be ignorant, and esteem thyself as dead upon earth, and as one to whom the world is crucified.  
2 Thou must also pass over many things with a deaf ear, and rather think of that which appertaineth to thy peace.  
3 It is more profitable to turn thine eyes from the sight of unpleasing things, and to leave unto every one his own opinion, then to strive with contentious words.  
4 If thou standest well with God, and considerest his judgements, thou shalt the more easily yield to the will of others.  
5 O Lord, to what an estate are we come! Behold, we bewail a temporal loss, and for a little gain we toil and spare no labour, and the spiritual damage of our soul is forgotten, and hardly at length called to mind.  
6 That which little or nothing profiteth, is always remembered, and that which is chiefly necessary, is negligently passed over.  
7 Because man's nature carrieth him to external things, and unless he quickly return unto himself, he lieth drowned in them with delight.   

CHAP. XLV.  
That credit is not to be given to all men: and how prone man is to offend in words.  
HElp me Lord, in my tribulation, for vain is the defence of man. How often have I been deceived, finding want of faith, where I thought it sure? And how often have I found faith, where I lest expected it?  
2 It is vain therefore to trust in men, but the safety of the just, O Lord, is in thee. Blessed be thou my God, in all things that befall us! We are weak and inconstant, quickly deceived, and soon changed.  
3 Who is he, that is able so warily to keep himself, that he never fall into any deceit or doubt? But he that trusteth in thee, O Lord, and seeketh thee with a pure heart, doth not easily fall.  
4 And if he fall into any tribulation, be he never so much inthralied, yet he shall quickly be delivered or comforted by thee, for thou wilt not forsake him for ever that trusteth in thee.  
5 The friend is rare to be found, that continueth faithful in his friend's distress, but thou, O Lord, thou alone art faithful at all times, and there is none like unto thee.  
6 O how wise was that holy soul that said: My mind is firmly settled and grounded in Christ! If it were so with: me than would not human fear so easily trouble me, nor words move me.  
7 Who can foresee all things? who is able to beware beforehand of future evils? If things even foreseen do oftentimes hurt us, how can things unlooked for choose but wound us grievously?  
8 But why did (not provide better for myself, 〈…〉 why also have I so easily given credit ●o others?  
9 But alas we are men, and God knoweth weak & f●●ile men, although by to any we are reputed and called Angels.  
10 To whom shall I 〈◊〉 credit Lord? to whom but to thee? Thou art the truth that neither dost deceive, not canst be deceived.  
11 And on the other side, every man is a liar, weak, unconstant, and subject to fall, especially in words, and therefore we must not easily give credit even to that, which in outward show seemeth at the first a certain truth.  
12 O with how great wisdom hast thou warned us to take heed of men? and because the enemies of man are his familiar & domestical acquaintance, not to trust, if one should say, Behold here, or behold there.  
13 I am taught to my cost, and I would to God I might thereby increase my care, and not my folly.  
14 Be wary, saith one, be wary, keep unto thyself what I tell thee.  
15 And whilst I hold my peace, and think it is secret, he cannot keep that secret, which he desired should be secret, but presently disoloseth me and himself, and goeth his way.  
16 From such tales, and such improvident people, protect me Lord, that I fall not into their hands, nor ever commit such errors.  
17 Give me grace my God to observe truth, and constancy in my words and remove far from me a deceitful tongue. What I am not willing to suffer, I ought by all means to avoid.  
18 O how good and quiet a thing it is to be silent, and not to talk of others, nor to believe all that is said, nor easily to report what we have heard.  
19 To lay one's self open to few, always to seek after thee, the beholder of the heart? not to be carried about with every wind of words, but to desire that all things both within & without, be accomplished according to thy will and pleasure.  
20 How secure is it for the keeping of heavenly grace, to fly the sight of men, and not to seek those things, that seem to cause admiration abroad, but to follow that withal diligence, which bringeth amendment of life, and increase of fervour.  
21 To how many hath virtue known and overhastily commended been hurtful? How profitable hath grace been, kept with silence in this mortal life, which is nothing but a perpetual temptation and a warfare?   

CHAP. XLVI.  
Of putting our trust in God, whom evil words arise.  
Son, be constant, and put thy trust in me: For what are words, but words? They pass through the air, but hurt not. If thou be guilty, determine willingly to amend thyself▪ if thou be innocent, resolve to suffee this willingly at least for God.  
2 It is a small matter to suffer sometimes a few words, if thou hast not yet the courage to endure stripes.  
3 And why do small matters go to thy heart, but for that thou art yet carnal, and regardest men more than thou oughtest?  
4 Because thou art afraid to be despised, therefore thou wilt not be reprehended for thy faults, and therefore seekest shadows of excuses.  
5 But look better unto thy self and thou shalt see, that the world yet liveth in thee, and a vain desire to please men.  
6 For when thou refusest to be humbled, and reproved for thy faults, it is surely evident, that thou art neither truly humble, nor dead to the world, nor the world perfectly crucified to thee.  
7 But give diligent ear to my words, and thou shalt little respect ten thousand words spoken by men  
8 Behold if all should be spoken against thee that could be most maliciously invented, what would it hurt thee, if thou suffered'st it to pass, and madest no reckoning at all of it? Could all those words pluck as much as one hair from thy head?  
9 But he that hath not his heart within him, nor God before his eyes, is easily moved with every little dispraise, when as he that trusteth in me, and trusteth not in his own judgement, shall be free from humane fears.  
10 For I am the judge and discerner of all secrets: I know how the matter passed, I know him that offereth the injury, and him that suffereth it.  
11 From me hath this word proceeded, this hath happened by my permission, that out of many hearts thoughts may be revealed.  
12 I shall judge the guilty and the innocent, but by a secret judgement I would before hand try them both.  
13 The testimony of men oftentimes deceaveth, my judgement is always true, it shall stand and not be overthrown.  
14 It is commonly hidden and secret, and not known in every thing but to few; notwithstanding it never erreth, neither can it err, although to the eyes of the foolish it seems not right.  
15 Men ought therefore to return to me in every judgement, and not to stand in their own opinions.  
16 For the just man will not be troubled, whatsoever happeneth unto him from God: and if any thing be wrongfully brought forth against him, he will not much care, neither will he vainly be glad, if by others he be with reason excused.  
17 For he considereth that I am he that searcheth the heart and reins, and do judge, not according to the outward face, nor humane appearance.  
18 For that is oftentimes found culpable in my sight, that in the judgement of men is thought to be commendable.  
19 O Lord my God, the just judge, strong and patient, thou knowest the frailty and perversity of man, be thou my strength, and all my trust, for mine own conscience sufficeth me not.  
20 Thou knowest that which I cannot reach unto, and therefore in every reprehension I ought to have submitted myself, and to have borne i● patiently.  
21 Vouchsafe mercifully to pardon me, as often as I have failed herein, and give me again grace of greate● sufferance.  
22 For thy bountiful mercy is more available to me for the obtaining of pardon, than my conceived justice for the defence of my hidden conscience.  
23 Although my conscience accuse me not, yet I cannot hereby justify myself, for if thy mercy be away, ●o man living shall be justified in thy ●ight.   

CHAP. XLVII.  
That all grievous things are to be endured for life everlasting.  
Son, let not the pains dismay thee which thou hast undertaken for me, neither be thou discomforted for the tribulations which do befall thee, but let my promise strengthen and comfort thee in all events.  
2 I am able to reward thee above all measure: Thou shalt not long toil here, nor always be oppressed with grief; attend a while, and thou shalt see a speedy end of thy evils.  
3 There will come an hour whe● all labour and trouble shall cease: Little and short is all that passeth away with time.  
4 Do as thou dost, labour faithfully in my vineyard, I will be thy reward: Write, read, sing, mourn, keep silence, pray, suffer crosses manfully: life everlasting is worthy of all these and greater combats.  
5 Peace shall come in the day which is known unto our Lord, and ●here shall be no day nor night, to wit, of this time, but everlasting light, infinite brightness, steadfast peace, and secure rest.  
6 Then thou shalt not say, who shall deliver me from the body of this death? nor cry, woe be unto me, for that my dwelling in a strange country is prolonged!  
7 For death shall be thrown down, and health shall be without decay, no anxiety, blessed joy, sweet and glorious company.  
8 O if thou hadst seen the everlasting crown of the Saints in heaven, and with how great glory they now rejoice who in times past were con●●mptible to this world● and esteemed unworthy of life itself,  
9 Truly thou wouldst presently humble thyself even unto the earth: and wouldst rather seek to be under the feet of all, then to have command, so much as over one.  
10 Neither wouldst thou desire the pleasant days of this life, but rather rejoice to be afflicted for God●, and esteem it thy greatest gain to be reputed as nothing amongst men.  
11 O if thou hadst a feeling of these things, and didst suffer them to enter into the depth of thy heart, how dared thou so much as once to complain!  
12 Are not all painful labours to be endured for everlasting life? It is no small matter to lose or to gain the Kingdom of heaven.  
13 Lift up thine eyes therefore unto heaven: behold I, and all my Saints with me, who in this world had great conflicts, do now rejoice, now are comforted, now are secure, now do rest, and shall remain with me everlastingly in the Kingdom of my Father.   

CHAP. XLVIII.  
Of the everlasting day, and shortness of this life.  
O Most blessed mansion of the heavenly City: O most clear day of eternity which night obscureth not, but the highest truth ever enlighteneth, day ever pleasant, ever secure, and never changing into a contrary state.  
2 O that that day would once appear, and all these temporal things were at an end.  
3 To the Saints it shineth glistering with everlasting brightness, but to those that are Pilgrims upon earth, it appeareth only a far off, and as it were through a glass.  
4 The inhabitants of heaven do know how joyful that day is: but the banished children of Eve bewail the bitterness and tediousness of this.  
5 The days of this life are short and evil, full of sorrow and anguish, where man is defiled with many sins, encumbered with many passions, disquieted with many fears, filled with many cares,  
6 Distracted with many curiosities, entangled with many vanities, compassed a bout with many errors, worn away with many labours, vexed with temptations, weakened with delights, tormented with want.  
7 O when shall these evils be at an end! When shall I be delivered from the miserable bondage of sin? When shall I think, O Lord of thee alone?  
8 When shall I perfectly rejoice in thee? When shall I be free from all impediments in true liberty, without all grief of mind and body?  
9 When shall I have firm peace, peace secure and without trouble, peace within and without, pence every way assured.  
10 O good jesus, when shall I stand to behold thee? When shall I contemplate the glory of thy Kingdom▪  
11 When wilt thou be unto me all in all things? O when shall I be with thee in thy Kingdom which thou hast prepared for thy beloved, from before all worlds.  
12 I am left a poor and banished man in the land of mine enemies, where there are daily wars, and great misfortunes.  
13 Comfort my banishment, assuage my sorrow: for my whole desire sendeth up sighs unto thee: For all ●s burdensome to me, whatsoever this world offereth for my comfort.  
14 I desire familiarly to enjoy thee, but I cannot attain unto it: I would gladly fix my heart to the things of heaven, but temporal cares and unmortified passions weigh me down.  
15 In ●ind I would be above all things, but to my flesh I am enforced to be subject against my will.  
16 Thus unhappy man that I am, I fight against myself, and am become grievous to myself, whilst my spirit seeketh after the things that are above, and my flesh that which is below.  
17 O what do I inwardly suffer, when in mind I consider heavenly things, and presently in my prayers, a multitude of fleshly fantasies present themselves before me?  
18 My God, be not far from me, depart not in thy wrath from thy servant: Cast forth thy lightning, and disperse them: send out thy darts, and break all the fantasies of my enemy.  
19 Gather my senses together unto thee, make me forget the things of this world: grant me grace to cast away speedily the appearance of vices.  
20 Secure me, O everlasting truth, that no vanity may move me. Come heavenly sweetness, and let all impurity fly from thy face.  
21 Pardon me also, and mercifully forgive me as often as I think upon any thing else besides thee in prayer.  
22 I truly confess, that I am wont to be subject to many distractions: for oftentimes I am not there, where I do corporally stand, or sit, but rather, whither my thoughts do carry me.  
23 Where my thoughts are, there am I● there is oftentimes my thought where my affection is: that quickly occurreth unto me, which is naturally delightsome, and by custom pleasing.  
24 And for this cause, thou tha● art truth itself, hast plainly said, Where thy treasure is, there is also thy heart.  
25 If I love heaven, I willingly think of heavenly things: If I love the world, I rejoice at the felicity of the world, and grieve for the adversity thereof.  
26 If I love the flesh, I imagine oftentimes those things, that are pleasing to the flesh; If I love the spirit, I delight to think of spiritual things.  
27 For whatsoever I love, thereof do I willingly speak, and hear, and carry home with me the forms and representations thereof.  
28 O blessed is that man, that for thee, O Lord, forsaketh all creatures, that violently resisteth nature, and out of the fervour of spirit crucifieth the concupiscences of the flesh:  
29 That with a clear conscience he may offer sincere prayers unto thee, and be worthy of the company of the angelical Quires, all earthly things outwardly and ●nwardly being excluded.   

CHAP. XLIX.  
Of the desire of everlasting life, and how great rewards are promised to those that fight valiantly.  
Son, when thou perceivest the desire of everlasting bliss to be given thee from above, and desirest to depart out of the Tabernacle of this body that thou mayst without shadow of any interchange behold my light, open thy heart, and receive this holy inspiration with thy whole desire  
2 Give great thanks to the heavenly goodness, that dealeth with thee so favourably, visiteth thee mercifully, stirreth thee up fervently, holdeth thee up powerfully, lest through thine own weight thou fall down to the vanities of the earth.  
3 Neither dost thou obtain this by thine own thought or endeavour, but by the only favour of heavenly grace and divine bounty.  
4 That thou mayst profit in virtue and obtain greater humility, and prepare thyself to future battles, and endeavour to cleave unto me with the whole affection of thy heart, and serve me with a servant desire.  
5 Son, fire often burneth, but flame ascendeth not up without smoke: so likewise the desires of some men are earnestly carried to heavenly things, and yet they are not free from temptation of carnal affection:  
6 And therefore it is not altogether purely for the honour of God, that which they so earnestly request of him.  
7 Such is also oftentimes thy desire, which with such importunity thou presentest unto me.  
8 For that is not pure and perfect, which is infected, and desiled with the love of thine own proper commodity and interest.  
9 Ask not that which is delightsome and profitable to thee, but that which is grateful to me, and appetaineth to my honour.  
10 For if thou judgest aright▪ thou oughtest to prefer and follow my appointment, rather than thine own desire, or any thing that can be desired.  
11 I know thy desire, and have heard thy often groans: Now thou wouldst be in the freedom of the glory of the Sons of God: now doth the everlasting habitation, and the heavenly Country full of joy delight thee.  
12 But this hour is not yet come: it is yet another time, to wit, a time of war, a time of labour and trial.  
13 Thou desirest to be filled with the chiefest good, but thou canst not attain it for the present: I am he, saith our Lord, expect until the Kingdom of God doth come.  
14 Thou art yet to be tried upon earth, and to be exercised in many things: Comfort shall be sometimes given thee, but abundant fullness thereof shall not be granted to thee.  
15 Take courage therefore, and be valiant as well in doing as in suffering things contrary to nature: Thou oughtest to put on a new man, and to be changed into another man.  
16 Thou must oftentimes do that which thou wouldst not, and leave undone that which thou wouldst: that which is pleasing to others shall go well forwards, that which thou wishest shall not speed.  
17 That which others say shall be heard, what thou sayest shall be nothing regarded: Others shall ask and shall receive, thou shalt ask and not obtain.  
18 Others shall be great in thc praises of men, but of thee there shall be no speech, to others this or that shall be committed, but thou shalt be accounted sit for nothing.  
19 At this nature will sometimes repine, and it is much if thou endurest it with silence.  
20 In these and such like, a faithful servant of our Lord is wont to be tried, how he can deny and overcome himself in all things.  
21 There is scarce any thing, wherein thou hast such need to mortify thyself, as in seeing and suffering those things that ●are contrary to thy will.  
22 Especially when that is commanded, which seemeth unto thee inconvenient, or to little purpose.  
23 And for that thou being placed under authority, darest nor resist higher power, therefore it seemeth hard unto thee, to walk at the beck of another, and to leave wholly thine own opinion.  
24 But consider, Son, the fruit of these labours, the end near at hand, and the reward above all measure, and thou shalt receive no grief there by, but great comfort of thy patience.  
25 For in regard of that little of thy will which now thou willingly forsakest, thou shalt always have thy will in heaven.  
26 There thou shalt have all that thou wilt, or canst desire, there thou shalt enjoy all good without fear of losing it, there shall thy will be ever one with me; it shall desire nothing strange or private.  
27 There no man shall withstand thee, no man hinder thee, nothing come against thee: but all things desired shall be there together present, and refresh thy whole affection, and fulfil it to the highest.  
28 There I will return thee glory for the reproach which here thou suffered'st, a garment of praise for former grief; for the lowest place, a seat of an everlasting Kingdom:  
29 There shall the fruit of obedidience appear, the labour of repentance rejoice, and humble subjection shall be gloriously crowned.  
30 Now therefore bow thyself with great humility under the h●nds of all, and regard not who said, or commanded this.  
31 But take great heed, that whether thy Superior, or thy inferior, or thine equal require any thing of thee, or do insinuate their desire, thou take it all in good part, and endeavour to fulfil it with a sincere intention.  
32 Let one seek this, another that, let him glory in this, the other in that, and be praised a thousand thousand times.  
33 But do thou neither rejoice in this, not in that, but in the contempt of thyself, and in the good pleasure and honour of me alone.  
34 This art thou to wish, that whether it be by life, or whether it be by death, God may be always glorified in thee.   

CHAP. L.  
How a desolate person ought to offer himself into the ●ands of God.  
LOrd God, Holy Father's, thy holy name be now and for ever ble●●ed, because, so it is done, as thou wouldst have it, and it is good, ●what thou wouldst have done.  
2 Let thy servant rejoice in thee, not in himself, nor in any thing else, ●or thou alone art the true gladness, thou art my hope and my crown, thou art my joy and my honour, O Lord.  
3 What hath thy servant, but what he hath received from thee, even without any desert of his? Thine is all that thou hast given, and whatsoever, thou ●●st made.  
4 I am poor, and in labours from my youth: and sometimes my soul is heavy even unto tears, sometimes also she is troubled at herself, by reason of passions which rise against her.  
5 I desire the joy of peace, I earnestly crave the apeace of thy children, that are fed by thee in the light of comfort.  
6 If thou give peace, if thou infuse holy joy, the soul of thy servant shall be full of heavenly sweetness, and shall become devout in thy praise.  
7 But if thou withdraw thyself, (as very often thou art wont) he will not be able to run the ways of thy commandments, but rather he boweth his knees and knocketh his breast.  
8 For it is not with him, as it was yesterday, and the day before, when thy light shined upon his head: and he was protected under the shadow of thy wings, from the temptations which violently assaulted him.  
9 O righteous Father, and ever to be praised, the hour is come, that thy servant is to be proved! O beloved Father it is fit, that in this hour thy servant suffer something for thee.  
10 O Father worthy of eternal honour, the hour is come which from all eternity, thou didst foreknow should come.  
11 That for a short time thy servant should outwardly be oppressed, but inwardly live for ever with thee.  
12 He should be a little despised, and humbled, and made as an abject in the sight of men, and much afflicted with passions and infirmities, that in the morning of the new light he may rise again with thee, and be glorified in heavenly places.  
13 Holy Father, thou hast appointed it so, and wilt have it so, and this is fulfilled which thyself hast commanded.  
14 For this benefit thou bestowest upon thy friend, that albeit for thy sake he must suffer affliction in this world, yet is it but how often, and by whom, and as thou wilt give leave.  
15 For in the world nothing cometh to pass, either without thy counsel, without thy providence, or without a cause why.  
16 It is good for me, Lord, that thou hast humbled me, that I may learn thy righteous judgements, and cast away all haughtiness of heart, and presumption.  
17 It is profitable to me, that shame hath covered my face, that I may rather seek to thee for comfort, then to men.  
18 I have learned also hereby to dread thy inscrutable judgement, that afflict●st the just with the wicked, but not without equity and justice.  
19 I give thee thanks, that thou hast not spared my sins, but hast worn me away with bitter stripes, inflicting sorrows, and sending griefs within and without.  
20 There is none under heaven that can comfort me, but thou my Lord God, the heavenly Physician of soule●, that strikest, and healest? bringest into hell, and drawest out again: let thy correction be upon me, and let thy rod instruct me.  
21 Behold beloved Father, I am ●n thy hands, I bow myself under the ●od of thy correction: let my neck and shoulders feel the stripes of thy chastisement, that my crookedness may be conformed to thy will.  
22 Make misdevout and humble disciple of thine, as thou art wont very well to do, that I may be ready at every beck of thy divine pleasure.  
23 I commend myself and all mine unto thee to be corrected: It is better to be rebuked here, then hereafter.  
24 Thou knowest all and every thing, and there is nothing hidden from thee in the conscience of man.  
25 Before things are done, thou knowest that they will happen, and hast no need that any should teach thee, or admonish thee of those things, which are done on earth.  
26 Thou knowest what is expedient for my good, and how much tribulation is fit for purging the rust of my sins.  
27 Do with me according to thy desired pleasure, and despise not m● sinful life, better and more clearly known to none then to thee alone.  
28 Grant me, Lord to know that which is to be known; to love that which is to be beloved, to praise that, which pleaseth thee most: to esteem that which is precious unto thee: to despise that, which is contemptible in thy sight.  
29 Suffer me not to judge according to the sight of the outward eyes, to give sentence according to the hearing of the ears of ignorant men.  
30 But to discern of visible and spiritual things with a true iudgme●t, and above all things ever to search after thy good will and pleasure.  
31 The senses of men are often deceived in their judgements, the lovers of the world are also deceived in loving only visible things: What is a man the better, for that he is esteemed great by man?  
32 The deceitful in exalting the deceitful, the vain man in extolling the vain, the blind in conducting the blind, the weak in magnifying the weak, deceiveth him: and doth verily more shame him, while he doth vainly praise him.  
33 For how much every one is in thy sight O Lord, so much he is, and no 〈◊〉 saith humble S. Francis.   

CHAP. LI.  
That a man ought to employ himself in works of humility, when force is wanting for higher exercises.  
Son, thou art not able always to continue in the fervent desire of virtue, nor to persist in the high pitch of heavenly contemplation.  
2 But thou must sometimes of necessity by reason of original corruption descend to inferior things, and bear the burden of this corruptible life, though unwillingly and with grief.  
3 As long as thou carriest a mortal body, thou shalt feel great trouble & heaviness of heart.  
4 Thou oughtest therefore in the flesh oftentimes to bewail the burden of the flesh: for that thou canst not always persevere in spiritual exercises and divine contemplation.  
5 It is then expedient for thee to fly to humble and exterior works, and to refresh thyself with good and virtuous actions.  
6 To expect with a firm confidence my coming, & heavenly visitation, to bear patiently thy banishment, and the dryness of thy mind, until I visit thee again and deliver thee from all anxiety.  
7 For I will make thee forget thy pains, and enjoy inward quietness.  
8 I will lay open before thee the pleasant fields of holy Scripture, ●ha● with an enlarged heart that mayst begin to run the way of my commandments.  
9 And thou shalt say, that the sufferings of this time are not worthy of the glory to come, that shall be revealed in us.   

CHAP. LII.  
That a man ought to esteem himself unworthy of comfort, and to have deserved stripes.  
LOrd I am not worthy of thy comfort, no● of any spiritual visitation, and therefore thou dealest justly with me, when thou leavest me poor and desolate. Though I could pour out even a sea of tears, yet I were not worthy of thy comfort.  
2 For (alas) I deserve nothing, but to be scourged and punished, in that I have grievously and often offended thee, and sinned in many things.  
3 All things therefore duly considered, I am not worthy even of the least comfort.  
4 But thou mild and merciful God, who wilt not that thy works do perish, to show the riches of thy goodness upon the vessels of mercy, even beyond all mine own merit, vouchsafest to comfort thy servant, above humane measure.  
5 For thy heavenly consolations are not like humane communications, and in comparison of thee we are miserable comforters.  
6 What have I done O Lord, that thou shouldest bestow upon me, any heavenly comfort.  
7 I remember I have done no good at all, but have been always prone to sin, and slothful in my amendment.  
8 It is so true, that I cannot deny ●it, if I should say otherwise, thou wouldst plead against me, and there would be none to defend me.  
9 What have I deserved for my sins, but hell and everlasting fire?  
10 I confess in the truth of my heart, that I am worthy of all sco●ne and contempt, and it is unfit that I should be remembered, amongst thy holy ones.  
11 And although I be unwilling to hear this, yet notwithstanding for the love of truth, I will lay open my sins against myself, that I may the better obtain mercy at thy hands.  
12 What shall I say, being guilty, and full of all confusion? I have nothing to say but this, I have sinned, Lord, I have sinned, have mercy on me, pardon and forgive me.  
13 Suffer me a little, that I may bewail my grief, before I go unto the land of darkness, and be covered with the shadow of death.  
14 What dost thou require of a guilty and miserable sinner, ●ut that he be contrite and sorrowful▪ and do humble himself for his sins.  
15 In true contrition and humbleness of heart, is bred a hope of forgiveness, a troubled conscience is reconciled again, grace lost is restored▪ man is defended from future wrath, & God and the penitent soul meet together in a holy kiss.  
16 Humble contrition for ●innes, is an acceptable sacrifice unto thee O Lord, savouring much sweeter in thy nostrils then the perfume of frankincense.  
17 This is also the pleasant ointment, which thou wouldst have poured upon thy sacred feet, for thou never despisest a contrite and humble heart.  
18 There is a place of refuge, from the angry face of the enemy; there is amended, and washed away whatsoever elsewhere was polluted and defiled,   

CHAP. LIII.  
That the grace of God is not given to those that savour of earthly things.  
Son, my grace is precious, it suffereth not itself to be mingled wit● external things, nor earthly comforts. Thou oughtest therefore to cast away all hindrances of grace, if thou desire to receive the infusion thereof.  
2 Choose therefore a secret place to thyself, love to live alone with thyself, desire the conversation of none, but rather pour out devout prayers unto God, that thou mayst keep thy mind compunct, and thy conscience pure.  
3 Esteem the whole world as nothing: prefer my service before all outward things: for thou canst not altend unto me, and be delighted also in transitory vanities.  
4 Thou oughtest to sequester thyself from thy acquaintance and friends, and to keep thy mind deprived of all temporal comfort.  
5 So the blessed Apostle Peter required, that the faithful of Christ should keep themselves as strangers & pilgrims in this world.  
6 O how great a confidence shall he have at the hour of death, whom no affection to any earthly thing detained in the world.  
7 But the weak mind is not yet capable of so retired a heart: neither doth the fleshly person understand the freedom of a recollected mind.  
8 Notwithstanding if he will be truly spiritual, he ought to renounce as well those which are far off, as those which are near unto him, and to beware of no man more than of himself.  
9 If thou perfectly overcome thyself, thou shalt with more ease subdue the rest. It is a glorious victory to triumph over ourselves.  
10 For he that keepeth himself subject in such sort, that his sensuality be subdued to reason, and reason in all things be obedient to me, he is truly a conqueror of himself, and Lord of the world.  
11 If thou desire to mount unto this height of perfection, thou must begin manfully, and set the axe to the root, that thou mayst pluck up and destroy, thy hidden and inordinate inclination to thyself, and unto all private and earthly good.  
12 Of this vice (that man too inordinately loveth himself) almost all dependeth, whatsoever is wholly to be overcome: which being once overcome and subdued, there will presently ensue great peace and tranquillity.  
13 But for that few endeavour perfectly to dye unto themselves, and do forsake themselves wholly, therefore they remain entangled in themselves, and cannot be lifted up in spirit above themselves.  
14 But he that desireth to walk freely with me, it is necessary that he mortify all his inordinate affections, and not adhere unto any creature by private love.   

CHAP. LIV.  
Of the different motions of Nature and Grace.  
Son, mark diligently the motions of thine own nature, and my grace, for in every contrary and secret manaer these are moved, and can hardly ●e discerned, but by him that is spiritual, and inwardly enlightened.  
2 All men desire that which is good, and pretend some good in all their words and deeds, and therefore under pretence of good, many are deceived.  
3 Nature is deceitful and seduceth, entangleth, and deceaveth many, and always proposeth herself for her end.  
4 But grace walketh with great sincerity, and avoideth all show of evil, pretendeth not deceits, and doth all things purely for Gods, sake in whom also she finally resteth.  
5 Nature will not willingly dye, nor be kept in, nor overcome, nor be subject to any, nor be subdued.  
6 But grace laboureth to mortify herself, resisteth sensuality, seeketh to be subject, is willing to be overcome▪ and will not use her own liberty.  
7 She loveth to be kept under discipline, and desireth not to rule any but always to live and remain wholly subject unto God, and for God i● ready humbly to bow unto all men.  
1 Nature striveth for her own commodity, and considereth what profit she may reap by another.  
9 But grace considereth not what is profitable and commodious unto hef self, but rather what is profitable 〈◊〉 many.  
10 Nature willingly receieth honour and reverence: but grace faith●fully attributeth all honour and glory ●nto God.  
11 Nature feareth shame & contempt, but grace rejoiceth to suffer reproach for the name of jesus.  
12 Nature loveth idleness, and bodily rest, but grace cannot be idle, out willingly embraceth labour.  
13 Nature seeketh to have those ●hings that be curious and precious, abhorreth that which is mean and base.  
14 But grace delighteth in plain and humble things, despiseth not course and mean, nor refuseth to wear that which is old and torn.  
16 Nature respecteth the things of this world, rejoiceth at earthly gain, ●orroweth for loss, is moved with every injurious word.  
17 But grace thinketh on that, which is everlasting, and cleaveth not ●o that which fadeth with time, she is ●ot troubled with loss, nor exasperated with injuries, for that she hath pla●ed her treasure and joy in heaven, where nothing perisheth.  
18 Nature is covetous, and doth ●ore willingly receive then give, she ●●veth to have things proper and pri●ate.  
19 But grace is pitiful & liberal to all, avoideth singularity, is content with a little, thinketh it happier to give, then to receive.  
20 Nature inclineth to creatures, yieldeth to her own flesh, followeth vanities, and listeneth to discourses.  
21 But grace draweth unto God, and seeketh after virtues, renounceth creatures, flieth the world, hateth the desires of the flesh, restraineth wanderings abroad, blusheth to be seen in public.  
22 Nature is willing to have some outward comfort, wherein she may delight her senses.  
23 But grace seeketh comfort in God alone, and delighteth above all visible things in the highest good.  
24 Nature worketh all for her own gain and profit, she can do nothing freely; but for bestowed benefits, she hopeth to obtain either that which is equal, or better, either praise or favour, and coveteth to have her works and gifts much esteemed.  
25 But grace seeketh no temporal thing, nor asketh any other reward ●or her deserts than God alone, nor desireth more of temporal, necessaries, then what may serve her, for the obtaining of everlasting glory.  
26 Nature rejoiceth to have many friends, and kinsfolks, she glorieth of Noble birth and descent, pleaseth the powerful, fawneth upon the rich; applaudeth those that are like herself.  
27 But grace loveth her enemies, and is not puffed up with multitude of friends, nor esteemeth place or birth, but where it is joined with greater virtue.  
28 She rather favoureth the poor, than the rich, hath more compassion of the innocent, than the powerful, rejoiceth in the simple, and respecteth not the deceitful, exhorteth ever the good to labour, for the better gifts, and by virtue to resemble the son of God.  
29 Nature quickly complaineth of any want and trouble, grace constantly suffereth all kind of need. Nature turneth all things to herself, striveth and contendeth for herself.  
30 But grace reduceth all to God, from whence originally they proceed: she ascribeth no good to herself, neither doth she arrogantly presume of herself.  
31 She contendeth not, nor preferreth her opinion before others, but in every sense and understanding submitteth herself to the eternal wisdom, and to the divine judgement.  
32 Nature coveteth to know secrets, and to hear news, she will appear abroad, and make proof of many things by the experience of her own senses, she desireth to be known, and to do those things for which she may be praised and admired:  
33 But grace careth not for hearing news, nor to understand curious matters, for that all this springeth from the ancient disorder of our corrupt nature, seeing there is nothing new, or durable upon earth.  
34 She teacheth therefore to restrain the senses, to avoid vain pleasing and ostentation, humbly to hide those things that are worthy of praise and admiration, and of every thing and every knowledge to seek profitable fruit, and the praise and honour of God.  
35 She will not have herself nor hers publicly praised, but desireth that God should be blessed in his gifts, who of mere charity bestoweth all things.  
36 This grace is a supernatural light, and a certain special gift of God, and a proper mark of the elect, and a pledge of everlasting salvation▪  
37 Which lifteth up a man from earthly baseness to love the things of heaven, and of a carnal maketh him a spiritual person.  
39 How much the more therefore nature is depressed & subdued, so much the greater grace is infused, and the inward man daily by new visitations more reform according to the image of God.   

CHAP. LV.  
Of the corruption of nature, and efficacy of divine grace.  
MY God, who of thy mere goodness hast created me to thy Image and likeness, grant me this grace which thou hast showed to be so great, and so necessary to salvation, that I may overcome my wicked nature, which draweth me to sin, and to the loss of my soul.  
2 For I feel in my flesh the law of sin, contradicting the law of my mind, and leading me captive, to obey sensuality in many things.  
3 Neither can I resist the passions thereof, unless thy holy grace fervently infused into my heart do assist me.  
4 Thy grace O Lord, and great grace is needful, that nature may be overcome, which is ever prone to evil from her youth.  
5 For by Adam the first man, being fallen and corrupted by sin, the penalty of this stain hath descended upon all mankind.  
6 In such sort, that nature itself, which was created good, and without defect, is now accounted for vice, and for the infirmity of a corrupted nature, for that the motion thereof left unto itself, draweth to evil and abject things.  
7 For the little force which remaineth, is like a certain spark lying hidden in the ashes.  
8 This is natural reason itself, compassed about with great darkness, still retaining, power to discern good and evil, & the distance between true and false.  
9 Although it be unable to compass all, that it approveth, and enjoyeth not the full light of truth, nor the former integrity of her affections.  
10 Hence it is, my God, that according to my inward man I delight in thy law, knowing thy commandments to be good, just, and holy, and yielding, that all evil and sin is to be avoided:  
11 But in my flesh I serve the law of sin, whilst I rather obey sensuality then reason. Hence it is, that I have a will to do good, but know not how to perform it.  
12 For this cause I often purpose many good things, but for that I want grace to help my infirmity, for a light resistance I go back, and faint.  
13 I know the way of perfection, and see clearly enough what I ought to do, but pressed with the weight of mine own corruption I rise not unto it.  
14 O Lord, how needful is thy grace for me, to begin any good work, to go forward, and to accomplish it: For without it I can do nothing, but in thee I can do all things, when thy grace doth comfort me.  
15 O heavenly grace, without which our own merits are nothing, and no gifts of nature are to be esteemed! Arts, riches, beauty, and strength, wit, or eloquence are of no worth with thee O Lord, without thy grace.  
16 For gifts of nature are common to good and evil, but the peculiar gift of the elect is grace and love, wherewith being marked, they are esteemed worthy of everlasting life.  
17 This grace so much excelleth, that neither the gift of prophecy, nor the working of miracles, or any speculation, how high soever, is of any esteem without it. Neither faith, nor hope, nor other virtues are acceptable unto thee without charity and grace.  
18 O most blessed grace, that makest the poor in spirit rich in virtues, and the rich in many blessings, humble in heart.  
19 Come down unto me, replenish me in the morning with thy comfort, lest my soul should faint with weariness, and wither away with dryness.  
20 I beseech thee Lord, that I may find grace in thy sight, for thy grace is sufficient for me, though other things that nature desireth be wanting unto me!  
21 If I be tempted and vexed with many tribulations, I will not fear these evils whilst thy grace is with me? she is my strength, she giveth advise and help, she is stronger than all enemies, and wiser than the wisest.  
22 Thy grace is the mistress of truth, the teacher of discipline, the light of the heart, the solace in affliction.  
23 She driveth away sorrow, she expelleth fear, she is the nurse of devotion, and the mother of tears.  
24 What am I without it, but a rotten piece of wood, and an unprofitable stalk only meet for the fire?  
25 Let thy grace therefore, Lord, always prevent me, and follow me, & make me ever diligent in good works, through jesus Christ thy Son, Amen.   

CHAP. LVI.  
That we ought to deny ourselves and imitate Christ, by the Crosse.  
Son look how much thou canst go out of thyself, so much mayst thou enter into me: As to be void of all desire of external things, maketh inward peace; so the forsaking of ourselves joineth us internally to God.  
2 I will have thee learn the perfect leaving of thyself unto my will, without contradiction and complaint: Follow me, I am the way, the truth, and the life.  
3 Without the way there is no going aright, without truth there is no knowing aright, without life there is no living at all.  
4 I am the way which thou oughtest to follow, the truth which thou oughtest to trust, the life for which thou oughtest to hope.  
5 I am the way which cannot lead amiss, the truth which cannot err, the life which cannot end.  
6 I am the way that is strait, the truth that is highest, and the life that is truest, yea a blessed life, a life uncreated.  
7 If thou abide in my way thou shalt know the truth, and the truth shall make thee free, and thou shalt lay hold on life everlasting.  
8 If thou wilt enter into life, keep the commandments; if thou wilt know the truth, believe me. If thou wilt be perfect, sell all thou hast.  
9 If thou wilt be my disciple, deny thyself, if thou wilt possess a blessed life despise this present life, if thou wilt be exalted in heaven, humble thyself upon earth.  
10 If thou wilt reign with me, bear the cross with me: For only the servants of the cross find the way of bliss and true light.  
11 Lord jesus, for as much as thy life was strict, & despised of the world, give me grace to imitate thee, though I be despised by the world.  
12 For the servant is not greater than his Lord, nor the Disciple above his Master.  
13 Let thy servant be exercised in thy holy life, for there is my health & true holiness.  
14 Whatsoever I read or hear beside, doth not recreate or delight me fully.  
15 Son, now that thou knowest and hast read all these things, happy shalt thou be, if thou fulfil them.  
16 He that hath my commandments and keepeth them, he it is that loveth me, and I will love him, and will manifest myself unto him, and will make him sit with me in the Kingdom of my Father.  
17 Lord jesus, as thou hast said and promised so let it be, and that I may obtain thy favour.  
18 I have received the Cross, I have received it from thy hand, and I will bear it, and bear it till death, as thou hast laid it upon me.  
19 Truly the life of a good religious person is the cross, and it is a sure guide to heaven: It is now begun, it is not lawful to go back, neither is it fit to leave that which I have undertaken.  
20 Let us then take courage my brethren, and go forwards together, jesus will be with us, for jesus sake we have undertaken this cross.  
21 For the love of jesus let us persevere in the cross, he will be our helper, who is our guide and forerunner.  
22 Behold our King goeth before us, who also will fight for us: let us follow him manfully, let us not be dismayed, but be ready to dye with courage in the battle, and let us not blemish our glory by flying from the Crosse.   

CHAP. LVII.  
That a man be not too much dejected, when he falleth into some defects.  
Son, patience and humility in time of adversity, are more pleasing unto me, than much comfort and devotion in prosperity.  
2 Why art thou grieved for every little trifle spoken and done against thee? Although it had been much more thou oughtest not to have been moved:  
3 But now let it pass, it is not the first that hath happened, nor any new thing, neither shall it be the last, if thou live long.  
4 Thou art cheerful enough as long as no adversity occurreth: Thou canst give good counsel also, & canst strengthen others with thy words, but when any tribulation suddenly knocketh at thy door, thou art destitute of counsel, and void of force.  
5 See therefore thy great frailty; which thou often provest in very small occasions: It is notwithstanding permitted for thy good, when these and such like occasions befall thee.  
6 Put it out of thy heart the best thou canst, and if it touch thee, yet let it not de●ect thee, nor trouble thee long: bear it at least patiently, if thou canst not joyfully.  
7 Although thou be unwilling to hear it, and feelest in thy heart some motion of disdain, yet repress thyself, and suffer no inordinate word to pass out of thy mouth, which may be a scandal to the weak.  
8 The storm which now is raised shall quickly be appeased, and inward grief shall be sweetened by the return of grace.  
9 I do yet live, saith our Lord & am ready to help thee, and to give thee greater comfort than before, if thou put thy trust in me, and callest devoutly upon me.  
10 Be more patient, and prepare thyself to greater suffering: All is not lost, if thou feel thyself often asslicted, or grievously tempted.  
11 Thou art a man, and not God: thou art flesh, not an Angel. How canst thou look to continue ever in the same state of virtue, when an Angel in heaven hath fallen, and the first man in Paradise lost his standing.  
12 I am he that do give healthful comfort to them that mourn, and do raise up unto my divinity, those that know their own infirmity.  
13 Lord, blessed be thy sacred word, more sweet unto my mouth then the honey, and the honey comb!  
14 What should I do in these my so great tribulations and anguish▪ unless thou didst comfort me with thy holy, sweet, and heavenly speeches.  
15 What matter is it, how much and what I suffer, so as I may at length attain to the haven of happiness.  
10 Grant me a good end, grant me a happy passage out of this world, be mindful of me, my God, and direct me the straight and ready way to thy everlasting Kingdom, Amen.   

CHAP. LVIII.  
Of not searching into high matters, and into the secret judgements of God.  
Son, beware thou dispute not of high matters, nor of the secret judgements of God; why this man is forsaken, and he assumed to so great grace, why also this man is so much afflicted, and he so greatly advanced.  
2 These things exceed all humane power, neither can any reason or discourse of any man search out the judgement of God.  
4 When the en●my therefore suggesteth these things unto thee, or some envious people demand them of thee, answer that of the Prophet,  
5 Thou art just, O Lord, and thy judgement is right. And again: The judgements of our Lord are true, and justified in themselves.  
6 My judgements are to be feared, not to be discussed, for they are such as cannot be comprehended by the understanding of man.  
7 In like manner I advise thee not to inquire, no● dispute of the glory of the Saints, which of them is holier than the other, and which shall be greater in the Kingdom of heaven.  
8 These things oftentimes breed strife and unprofitable contentions, they nourish also pride and vainglory, from whence do usually spring envy and dissensions:  
9 Whilst one endeavours to have this, another to have that Saint vainly preferred. To desire to know and search our such things, is to no purpose, but to displease the Saints.  
10 For I am not the God of dissension, but of peace, which peace consisteth rather in true humility, then in exalting themselves.  
11 Some are carried with zeal of affection, to love these, or those most, but this love is rather humane then divine.  
12 I have made all the Saints: I have given them my grace, I have made them partakers of my glory: I know the merits of every one, I have prevented them in the benedictions of my sweetness.  
13 I foreknew my beloved before the beginning of the world, I chose them out of the world, they chose not me first.  
14 I called them by grace, I drew them by mercy, I led them through sundry temptations, I have sent them great inward comforts, I have given them perseverance, I have crowned their patience.  
15 I know the first and last: I embrace all with inestimable love, I am to be praised in all my Saints, I am to be blessed above all things, and to be honoured in every one, whom I have thus gloriously exalted, and predestinated, without any precedent merits of their own.  
16 He therefore that contemneth one of the least of my Saints, honoureth not the greatest, for that I made both the less and the greater.  
17 And he that derogateth from any of my Saints derogateth also from me, and all the rest in the Kingdom of heaven.  
18 All are one by the band or charity, they think the same, they will the same, and are all knit together in one perfect band of love.  
18 But yet (which is much more high) they love me more than themselves, and more than their own ●merils: For being ravished above themselves, and drawn from the affection of themselves, they tend wholly unto th● love of me, in whom also they rest, enjoining me with unspeakable glory.  
19 Nothing can put them back, nothing press them down, for being full of everlasting truth, they burn with the fire of unquenchable charity.  
20 Let therefore carnal and earthly men, that can affect no other but private joys, forbear to dispute of the state of Saints: They add and take away according to their own fancies, not as it pleaseth the everlasting Truth.  
21 There is in many great ignorance, specially in those that be slenderly enlightened, and these can seldom love any with perfect spiritual love.  
22 They are always much drawn by a natural affection, and humane friendship to this man or to that, and according to the experience they have of themselves in their earthly affections, so they frame an imagination of heavenly.  
23 But there is an incomparable distance between the things which the imperfect frame in their conceits, and those which are illuminated do see by revelation from above.  
24 Beware therefore, my Son, that thou treat not curiously of these things, which exceed thy knowledge, but rather so apply thy endeavours, that thou mayst at least have the meanest place in the Kingdom of heaven.  
25 And if any one did know which of the Saints exceeded others in sanctity, or is esteemed greater in the Kingdom of heaven, what would this knowledge avail him, unless he should thereby humble himself the more in my sight, and stir up his mind to praise my name with greater fervour.  
26 His labour is much more acceptable unto God, that thinketh of the greatness of his sins, and his wan● of virtues, and how far off he is from the perfection of the Saints, ehen he that disputeth of their greatness.  
27 It is better to labour after the piety & devotion of the Saints, and with an humble mind to imitate their glorious examples, then to search their secrets with vain curiosity.  
28 They are well & right well contented, if men could content themselves, and refrain from these vain discourses.  
29 They glory not of their own merits, for they ascribe no good unto themselves, but attribute all to me, who of my infinite charity have bestowed my blessings upon them.  
30 They are replenished with so great love of my Godhead, and so superabundant joy, that there is no glory that is, nor happiness that can be wanting unto them.  
31 All the Saints how much the higher they be in glory, so much the more humble they are in themselves, & nearer and dearer unto me.  
32 And therefore thou hast it written, that they did cast their Crowns before God, and fell down upon their faces before the Lamb, and adored him that liveth for ever and ever.  
33 Many inquire who is the greatest in the Kingdom of God, that know not whether they shall ever be numbered there amongst the jest.  
34 It is no small matter to be even the lest in heaven, where all are great, for that all there shall be called, and shall be indeed the Sons of God▪ The jest there shall be great among thousands, and the sinner of a hundred yeaes shall die.  
35 For when the Disciples asked who was the greatest in the Kingdom of heaven, they received this answer▪ unless you be converted, and become as little children, you shall not enter into the Kingdom of heaven.  
35 Whosoever therefore shall humble himself as this little child, he is greater in the Kingdom of heaven.  
37 Woe be unto them that disdain to humble themselves willingly with little children: For the low gate of the Kingdom of heaven, will not give them entrance.  
28 And woe be to the rich, th●● have their comforts here, for whilst the poor enter into the Kingdom of God, they shall be lamenting without.  
39 Rejoice you that be humble: and you that be poor, be you glad, for yours is the Kingdom of God, if you walk according unto truth.   

CHAP. LIX.  
That all our hope and trust is to be fixed in God alone.  
LOrd, what trust have I in this world? or what is the greatest comfort, that all things under heaven do yield me? Is it not thou, my Lord God, whose mercies are without number!  
2 Where hath it been well with me without thee? Or when could it be ill with me, when thou were present? I had rather be poor for thee, then rich without thee.  
3 I had rather choose to be a Pilgrim in earth with thee, then to possess heaven without thee: Where thou art, there is heaven: and there is death and hell, where thou art not.  
4 Thou art my desire, and therefore it behoveth me to send forth deep sighs from my heart, and cry and pray unto thee.  
5 For I have none to trust unto, none that can help me in time of necessity, but thee alone, my God: Thou art my hope, and my trust, thou art my comfort, and most faithful unto me in all my distresses.  
6 All men seek their own gain, thou only seekest my salvation and my profit, and turnest all things to my good.  
7 Although thou permittest many temptations to assault me, and many adversities to befall me, yet thou ordainest all this to my good and profit, who art wont to prove thy beloved servants a thousand ways.  
8 In which proof thou oughtest no less to beloved and praised, then if thou didst replenish me with heavenly comforts.  
9 In thee therefore, my Lord God, I put my whole hope and refuge: in thee I place my tribulation & anguish; for I find all to be weak and unconstant, whatsoever I behold out of thee.  
10 For neither can many friends avail, nor forcible helpers aid, nor wise counsellors give profitable answer, nor the books of the learned comfort, nor any wealth deliver, nor any secret, or pleasant place defend, if thou thyself dost not assist, help, comfort, instruct and keep us.  
11 For all things that seem to be ordained for the rest and solace of man when thou art absent are nothing, and do bring indeed no joy, nor comfort at all.  
11 Thou therefore art the end of all that is good, the light of life, the depth of wisdom: and the most forcible comfort of thy servants, is to trust in thee above all things.  
12 To thee therefore do I lift up mine eyes: In thee my God, the Father of mercies I put my whole trust.  
13 Bless and sanctify my soul with thy heavenly blessings, that it may be made thy holy habitation, and the ●eate of thy eternal glory; and that nothing may be found in the Temple of ●hy greatness, that may offend the eyes of thy Majesty.  
14 According to the greatness of ●hy goodness, and the multitude of thy mercies, take pity upon me, and hear the prayer of thy poor servant, who is far exiled from thee in the land of the shadow of death.  
15 Protect, and keep the soul of thy servant, amidst so many dangers of this corruptible life, and by the assistance of thy grace, direct it in the way of peace, to the country of everlasting light, Amen.  
The end of the third book.    

OF THE IMITATION OF CHRIST. THE FOURTH BOOK.  

A devout exhortation unto the blessed Sacrament.  
The Voice of Christ.  
COme unto me all ye that labour and are burdened, and I will refresh you, saith our Lord.  
2 The bread which I will give, is my flesh, for the life of the world.  
3 Take ye and eat, that is my Body that shall be delivered for you; do this in remembrance of me.  
4 He that eateth my flesh, and drinketh by blood dwelleth in me, and I in him.  
5 The words which I have spoken unto you, are spirit and life.   

CHAP. I.  
With how great reverence Christ ought to be received.  
The voice of the Disciple.  
THese are thy words O Christ, everlasting Truth, though not spoken all at one time, nor written in one and the self same place; because therefore they are thine and true, they are all of them thankfully and faithfully to be received by me.  
2 They are thine, and thou hast spoken them, and they are mine also, because thou hast spoken them for my salvation: I willingly receive them from thy mouth, that they may be the deeper imprinted in my heart.  
3 These devout words so full of sweetness and love, do stir me up, but mine own offences do amaze me, and my impure conscience driveth me back from the receiving of so great mysteries.  
4 The sweetness of thy words doth encourage me, but the multitude of my sins do oppress me.  
5 Thou commandest me to come confidently unto thee; if I will have part with thee: and to receive the food of immortality, if I desire to obtain everlasting life and glory:  
6 Come, sayst thou, unto me all ye that labour and are burdened, and I will refresh you.  
7 O sweet and lovely word in the ear of a sinner, that thou my Lord God shouldest invite the poor and needy to receive thy most blessed Body!  
8 But who am I Lord, that I may presume to approach unto thee, behold the heavens cannot contain thee, and thou sayst, Come ye all unto me.  
9 What meaneth this most pious benignity, and so loving invitation? How shall I dare to come, that know not any good in me, whereupon I may presume?  
10 How shall I enter into thy house, that have often offended thy most gracious countenance.  
11 The Angels and the Archangels honour thee, the Saints and just men do fear thee, and thou sayest, Come ye all unto me.  
12 Unless thou, O Lord didst say it, who would believe it to be true? And unless thou didst command it, who would dare to come unto thee?  
13 Behold, Noah a just man laboured a hundred years in preparing the Ark, that he might be saved with a few: and how can I in one hours' space prepare myself to receive with reverence the Maker of the world?  
14 Moses thy great servant and especial friend, made an Ark of incorruptible wood, which also he covered with most pure gold, to put the Tables of the Law therein: and I a rotten creature, how shall I so lightly dare to receive the maker of the Law, and the giver of life?  
15 Solomon the wisest of the Kings of Israel, bestowed seven years in building a magnificent Temple, in in praise of thy name, and celebrated the feast of the Dedication thereof eight days together, he offered a thousand peaceable sacrifices, and set the Ark in the place prepared for it with the sound of trumpets and joy:  
16 And I the most unhappy and poorest of men, how shall I bring thee into my house, that can scarce spendone half hour devoutly? and I would to God it were once almost one half hour ●n worthy and due manner!  
17 O my God, how much did they endeavour to please thee, and alas how ●itle is that which I do? How short ●ime do I spend, when I prepare myself to receive? I am seldom wholly recollected, very seldom altogether free from distraction.  
18 And yet surely no undecent thought should occur in the presence of thy Deity, nor any creature draw me unto it: for I am not to harbour an Angel, but the Lord of Angels.  
19 And yet there is great difference between the Ark and the Relics thereof, and thy most pure body with his unspeakable virtues.  
20 Between those legal sacrifices, figures of future things, and the true sacrifice of thy body, the compliment of all ancient sacrifices.  
21 Why therefore do I not become more fervent in thy venerable presence? Wherefore do I not prepare myself with greater care to receive thy sacred gifts?  
22 Sith those holy ancient patriarchs, and Prophets, yea Kings also & Princes with the whole people have showed so great zeal of devotion to thy divine service.  
23 The most devout King David danced before the Ark of God with all his force, call to mind the benefits bestowed in times passed upon his forefathers.  
24 He made instruments of sundry kinds, he published Psalms, and appointed them to be sung with joy: himself also oftentimes played upon the harp.  
27 Being inspired with the grace of the holy Ghost, he taught the people of Israel to praise God with their whole heart, and with pleasant voices every day to bless and praise him.  
28 If so great devotion was then used, and such memory of divine praise before the Ark of the testament;  
29 What reverence and devotion is now to be performed by me, and all Christian people in the presence of this Sacrament, in receiving of the most precious Body of jesus Christ?  
30 Many go to sundry places to visit the Relics of Saints, and are astonished when they hear of their miraculous work:  
31 They behold the spacious buildings of their Churches, and kiss their sacred bones wrapped in silk and gold:  
32 And behold thou art here present with me on the Altar, my God, the Holy of Holies, the Maker of all things, and Lord of Angels.  
33 Oftentimes in those devotions there is but curiosity of men, and the novelty of the beholders in the seeing of such sights, and little fruit of amendment is gotten thereby, especially where there is so unconstant wand'ring without true contrition:  
34 But here in the Sacrament of the Altar, thou art present, my Lord, God and Man, Christ jesus, where also plentiful fruit of, everlasting salvation is obtained, as often as thou art worthy and devoutly received.  
35 No levity, no curiosity, or sensuality draweth unto this, but firm faith, devout hope, and sincere charity.  
36 O God the invisible Creator of the world, how wonderfully dost thou deal with us, how sweetly and graciously dost thou dispose of all things with thine elect, to whom thou offerest thyself to be received in the Sacrament.  
37 O this exceedeth all understanding of man: this chiefly draweth the hearts of the devout, and inflameth their desire!  
38 For thy true faithful servants that dispose their whole life to amendment, oftentimes receive great grace of devotion, and love of virtue.  
39 O admirable and hidden grace of this Sacrament, which only the faithful of Christ do know: but the unfaithful, and such as are slaves unto sin, cannot conceive nor feel.  
40 In this Sacrament spiritual grace is given, and lost virtue is restored in the soul: and beauty disfigured by sin returneth again.  
41 This grace is sometimes so great, that with the fullness of devotion, which is here given, not only the mind, but the weak body also feeleth great increase of strength.  
42 Our coldness and negligence surely is much to be bewailed and pitied, that we are not drawn with greater affection to receive Christ, in whom all the hope and reward of those that are to be saved doth consist.  
43 For he is our sanctification and redemption: he is the comfort of passengers, and the everlasting fruition of Saints.  
44 It is much therefore to be lamented that many do so little consider this comfortable mystery, which rejoiceth heaven, and preserveth the whole world.  
45 Oblindnesse and hardness of man's heart, that doth not the more deeply weigh the greatness of so unspeakable gift, but rather comes by the daily use thereof, to regard it little or nothing.  
46 For if this most holy Sacrament should be celebrated in one place only, & consecrated by one only Priest in the world, with how great desire dost thou think would men be affected to that place?  
47 And what esteem would they have of such a Priest of Almighty God, by whom they might enjoy the consolation of these divine mysteries.  
48 But now there are many Priests, and Christ is offered up in many places that so the grace and love of God to man may appear so much the greater, how much the more this sacred Communion is common through the world.  
49 Thanks be unto thee, good jesus, everlasting Pastor of our souls, that hast vouchsafed to refresh us poor and banished men, with thy precious Body and Blood!  
50 And to invite us to the receiving of these mysteries with the words of thy own mouth, saying, Come unto me all ye that labour and are burdened, and I will refresh you.   

CHAP. II.  
That great goodness and charity of God is bestowed upon man in this Sacrament.  
The voice of the Disciple.  
PResuming of thy goodness and great mercy, O Lord, being sick, I approach unto my Saviour, hungry and thirsty to the fountain of life, needy to the King of heaven, a servant unto my Lord, a creature to my Creator, desolate to my merciful comforter.  
2 But whence is this to me, that thou vouchsafest to come unto me? Who am I that thou shouldest give thyself unto me?  
3 How dare a sinner presume to appear before thee? And thou, how dost thou vouchsafe to come unto a sinner?  
4 Thou knowest thy servant, and seest that he hath no good thing in him, for which thou shouldest bestow this benefit upon him.  
5 I confess therefore my unworthiness, and I acknowledge thy goodness: I praise thy mercy▪ and give thee thanks for this thy unspeakable charity.  
6 For thou dost this for thine own sake, not for any merits of mine, to the end that thy goodness may be better known unto me, thy charity more abundantly showed, and thy humility more highly commended.  
7 Since therefore it is thy pleasure, and hast commanded that it should be so, this thy bounty is also pleasing to me, and do wish that my offences may be no hindrance unto it.  
7 O most sweet and bountiful jesus, how great reverence and thanks, with perpetual praise is due unto thee for the receiving of thy sacred body, whose worth and dignity no man is able to express!  
8 But what shall I think of at this time, now that I am to receive this divine Sacrament, and to approach unto my Lord, to whom I am not able to give due reverence, and yet I desire to receive him devoutly?  
9 What can I think better, and more profitable, then to humble my self wholly before thee, and to exalt thy infinite goodness above me.  
10 I praise thee my God, and will exalt thee for ever, and I do despise, and submit myself unto thee, even into the depth of my unworthiness.  
11 Behold, thou art the Holy of Holies, and I the scum of sinners! behold thou bowest thyself down unto me, who am not worthy so much as to look up unto thee!  
12 Behold thou comest unto me: it is thy will to be with me, thou invitest me to thy banquet:  
13 Thou wilt give me the food of heaven, and bread of Angels to eat, which is no other truly then thyself, the lively bread, that descendedst from heaven, and givest life unto the world.  
14 Behold from whence this love proceedeth! what kind of favour and benignity is this which shineth upon us! What thanks and praises are due unto thee for these benefits.  
15 O how good and profitable was thy counsel, when thou ordainedst! How sweet and pleasant the banquet when thou gavest thyself to be our food.  
16 How wonderful thy work, O Lord, how powerful thy virtue, how unspeakable thy truth! For thou saidst the word, and all things were made, and this was done which thou commandest.  
17 A thing of great admiration, and worthy of faith, and surpassing the understanding of man, that thou, my Lord God, true God & Man, shouldst be exhibited unto us by the elements of bread and wine, and thy body worthily received should be the spiritual food of our soul.  
18 Thou who are the Lord of all things, and standest in need of none, hast pleased to dwell in us by means of this thy Sacrament.  
19 Preserve my heart and body unspotted, that with a cheerful and pure conscience, I may often celebrate thy mysteries, and receive them to my everlasting health, which thou hast chiefly ordained and instituted for thy honour, and perpetual memory.  
20 Rejoice O my soul, and give thanks unto God for so noble a gift and singular comfort, left unto thee in this vale of tears!  
21 For as often as thou callest to mind this mystery, and receavest the body of Christ, so often dost thou remember the work of thy redemption, and art made partaker of all the merits of Christ.  
22 For the charity of Christ is never diminished, and the greatness of his mercy is never drawn dry.  
23 Therefore thou oughtest always to dispose thyself hereunto by a fresh renewing of thy mind, and to weigh with attentive consideration this great mystery of thy salvation.  
24 So great, now, and joyful it ought to seem unto thee, when thou comest to the holy Communion, as if the same day Christ first descended into the womb of the Virgin, were become man, or hanging on the cross, did suffer and dye for the salvation of mankind▪   

CHAP. III.  
That it is profitable to communicate often.  
The voice of the Disciple.  
BEhold, O Lord, I come unto thee, that I may be comforted in thy gifts, and be delighted in thy holy banquet, which thou, O Lord, hast prepared in thy sweetness, for the poor.  
2 Behold in thee is all whatsoever I can, or aught to desire: thou art my health, and my redemption, my hope and my strength, my honour and my glory.  
3 Make joyful therefore this day, the soul of thy servant, for that I have lifted it up to thee my sweet jesus, I desire to receive thee now with devotion, and reverence.  
4 I do long to bring thee into my house, that with Zachreus I may obtain to be blessed by thee, and numbered amongst the children of Abraham.  
5 My soul thirsteth to receive thy body, my heart desireth to be united with thee.  
6 Give thyself to me, and it sufficeth: For besides thee no comfort is available, I cannot be without thee, nor live without thy gracious visitation.  
7 And therefore I must often come unto thee, and receive thee as the only remedy of my health, lest perhaps I faint in the way, if I be deprived of thy heavenly food.  
8 For so, most merciful jesus, thou once didst say, preaching to the people, and curing sundry diseases, I will not send them home fasting, lest they faint in the way.  
9 Deal thou therefore in like manner now with me, who hast vouchsafed to leave thyself in the Sacrament for the comfort of the faithful.  
10 For thou art the sweet refection of the soul, and he that eateth thee worthily, shall be partaker, and heir of everlasting glory.  
11 It is necessary for me, that do so often fall and sin, so quickly wax dull and faint, that by often prayers and confessions, and receiving of thy sacred body, I renew, cleanse, and inflame myself, lest perhaps by long abstaining. I fall from my holy purpose:  
12 For man is prone unto evil from his youth, and unless this divine remedy help him, he quickly slideth to worse.  
13 This holy communion therefore draweth back from evil, and comforteth in good.  
14 For if I be now so often slack and negligent when I communicate or officiate, what would become of me, if I received not this remedy, & sought not after so great help.  
15 Though every day I be not sit, not well prepared to communicate, I will endeavour notwithstanding at convenient times to receive the divine mysteries, and make myself partaker of so great a grace.  
16 For this is the only chief comfort of a faithful soul, whilst she wandreth from thee in this mortal body, that being mindful of her God, she often receive her beloved with a devout mind.  
17 O wonderful benignity of thy mercy towards us, that thou, Lord God, the Creator and giver of life to all spirits, dost vouchsafe to come unto a poor soul;  
18 And with thy whole Deity and Humanity to turn her hunger into satiety ● o happy mind and blessed soul that is vouchsafed to receive thee her Lord God, with devout affection, and in receiving of thee to be filled with spiritual joy!  
19 O how great a Lord doth she entertain? How beloved a guest doth she harbour? how pleasant a companion doth she receive? how faithful ● friend doth she accept? how beautiful and noble a spouse doth she embrace?  
20 She embraceth him who is to be loved above all that is beloved, and above all things that may be desired. Let heaven and earth & all their beauty be silent in thy presence:  
21 For what beauty and praise soever they have, it is received from thy honour, and shall not equal the beauty of thy name, of whose wisdom there is no end.   

CHAP. IU.  
That many benefits are bestowed upon them that communicate devoutly.  
The voice of the Disciple.  
O My Lord God, prevent thy servant in the blessings of thy sweetness that I may attain thy favour to approach worthily and devoutly to the holy Sacrament!  
2 Stir up my heart unto thee, & deliver me from all heaviness & sloths visit me with thy comfort, that I may taste in spirit thy sweetness, which i● this Sacrament as in a fountain plent● fully lieth hid.  
3 Give light also to mine eyes ● behold so great a mystery, and strong than me to believe it with undoubte●● faith.  
4 For it is thy work, and no● man's power, thy sacred institution, no● man's invention:  
3 For no man is of himself able to comprehend and understand th●● things, which surpass the deepest reach even of Angels.  
4 What therefore shall junworthy sinner, earth and ashes, be able to search and comprehend of so high and sacred a mystery?  
5 O Lord in sincerity of my heart, with a good and firm faith, and at thy commandment, I come unto thee with hope and reverence; and do verily believe, that thou God and Man afford a gracious presence at this Sacrament.  
6 Thy holy pleasure is, that I receive thee, and by charity do unite myself unto thee:  
7 Wherefore I do flee unto thy clemency, and do crave special grace, that I may wholly melt in thee, and abound with love, and hereafter never admit any external comfort.  
8 For this most high and worthy Sacrament is the health of the soul and body, the remedy of all spiritual sickness.  
9 By it my vices are cured, my passions bridled, temptations overcome or weakened, greater grace infused, virtue increased, faith confirmed, hope strengthened, and charity inflamed and enlarged.  
3 For thou hast bestowed, & still oftentimes dost bestow many benefits in this Sacrament upon thy beloved that receive it devoutly.  
11 O my God the Protector of my soul, the strengthener of humane frailty, and the giver of all inward comfort,  
12 Thou impartest unto them much comfort against sundry tribulations, and liftest them up from the depth of their own baseness, to the hope of thy protection, and dost inwardly refresh and illustrate them with a certain new grace.  
13 In such sort, that they who before Communion felt themselves heavy and indisposed, afterwards being strengthened with heavenly meat and drink, do find in themselves a great change to the better;  
14 Which thou dost so dispose to thy elect, that they may truly acknowledge, and patiently prove, how great their own infirmity is, and what benefit and grace they receive from thee.  
15 For they of themselves are cold, dull, and undevout, but by thee they are made fervent, cheerful and full of devotion.  
16 For who is there, that approaching humbly unto the fountain of sweetness, doth not carry away from thence at least some little sweetness?  
17 Or who standing by a great fire, receieth not some small heat thereby? Thou art a fountain always full and overflowing; a fire ever burning and never decaying.  
18 Wherefore if I cannot draw at the full out of the fountain, nor drink my fill, I will notwithstanding set my lips to the mouth of this heavenly conduit, that I may draw from thence at least some small drop, to refresh my thirst, to the end I whither not away and utterly perish.  
19 And though I be not altogether celestial, nor so inflamed as the Cherubims and Seraphims, notwithstanding I will endeavour to apply myself to devotion, and dispose my heart to obtain some small spark of divine fire by humble receiving of this lifegiving Sacrament.  
20 And whatsoever is hereunto wanting in me, good jesus, most blessed Saviour, do thou supply for me: most benign and gracious Lord, who hast vouchsafed to call all unto thee, saying, Come unto me all ye that labour and are burdened, and I will refresh you.  
21 I labour in the sweat of my brows, I am vexed with grief of heart, I am burdened with sins, I am troubled with temptations, I am entangled and oppressed with many evil passions;  
22 And there is none to help me, none to deliver and save me, but thou, Lord God, my Saviour, to whom I commit myself, & all mine, that thou mayst keep me, and bring me to life everlasting.  
22 Receive me to the honour and glory of thy name, who hast prepared thy Body and Blood to be my meat & drink.  
23 Grant O Lord God, my Saviour, that by frequenting thy mysteries, my zeal and devotion may increase more and more.   

CHAP. V.  
Of the dignity of this Sacrament, and Priestly function.  
The voice of Christ.  
IF thou hadst angelical purity, and the Sanctity of S. john Baptist, thou ●vert not worthy to receive, nor handle ●his Sacrament:  
2 For it is not within the compass of the deserts of men, that man should consecrate and handle the Sacrament of Christ, & receive for food the bread of Angels.  
3 A great mystery, and great is the dignity of Priests, to whom is granted that which is not permitted to the Angels:  
4 For Priests alone rightly instituted in the Church, have power to ce●ebrate, and consecrate the Body of Christ.  
5 The Priest is the Minister of God, using the words of God, by the commandment, and appointment of of God, but God is there the principal Author, and invisible Worker, to whom is subject all that he pleaseth, and all that he commandeth, doth obey.  
6 Thou oughtest therefore to give more credit to God Almighty in this most excellent Sacrament, then to thine own sense, or to any visible sign: And theresofore thou art to come unto this mystery with fear and reverence.  
7 Consider attentively with thyself, and see what that is, whereof the Ministry is delivered unto thee by the imposition of the hands of the Bishop.  
8 Behold thou art made a Priest, and consecrated to officiate: see now that in due time thou offer Sacrifice unto God faithfully and devoutly, and carry thyself so, as thou mayst be without reproof.  
9 Thou hast not lightened thy burden, but are now bound with a straighter bond of discipline, and art obliged to a more perfect degree of sanctity.  
10 A Priest ought to be adorned with all kind of virtues, and to give example of good life to others.  
11 His conversation should not be according to the ordinary and common proceedings of men, but like to the Angels in heaven, or to perfect men on earth.  
12 A Priest clothed in sacred garments is the Vicegerent of Christ, to pray humbly, and with a prostrate mind unto God for himself and the whole people.  
13 And know that he is placed as a modiatour between God and the sinner: Neither ought he to cease from praior and holy oblation, till he obtain grace and mercy.  
14 When a Priest doth celebrate, he honoureth God, rejoiceth the Angels, edlfieth the Church, helpeth the living, and maketh himself partaker of all good deeds.   

CHAP. VI  
An Interrogation of the exercise before Communion.  
The voice of the Disciple.  
When I weigh thy greatness, O Lord, and mine unworthiness, I tremble, and am confounded in myself.  
2 For if I come not unto thee, I fly from life; and if I unworthily intrude myself, I incur thy displeasure.  
3 What therefore shall I do my God, my Helper, and my Counsellor in necessity?  
4 Teach me the right way, appoint me some brief exercise suitable to this holy mystery of the sacred Communion.  
5 For it is good for me to know, how I should reverently and devoutly prepare my heart unto thee, for the profitable receiving of thy Sacraments, or for the celebrating of so great and divine a Sacrifice.   

CHAP. VII.  
Of the discussing of our own conscience, and purpose of amendment.  
The voice of the Beloved.  
ABove all things, the Priest of Go● ought to come to celebrate, han●dle, and receive this Sacrament wit● great humility of heart, and lowly reverence, with a full faith, and a godly desire of the honour of the divine Majesty.  
2 Examine diligently thy conscience, and to thy power, purge & cleanse it with true contrition, and humble confession:  
3 So as there may be nothing in thee, that may be burdensome unto thee, or that may breed thee remorse of conscience, and hinder thy free access to these heavenly mysteries.  
4 Repent thee of all thy sins in general, and in particular bewail thy daily offences: And if thou hast time, confess unto God in the secret of thy heart, all the miseries of thy disordered passions.  
5 Lament and grieve, that thou are yet so subject to sensuality,  
6 So addicted unto the world,  
7 So unmortified in thy passions, so full of the motions of concupiscence,  
8 So unwatchful over thy outward senses,  
9 So often entangled with many vain fantasies.  
10 So vehemently inclined to all outward things,  
12 So wonderful negligent in the interior,  
13 So prone to laughter and inmodesty,  
14 So hard to tears and compunction,  
15 So prompt to ease and pleasures of the flesh,  
16 So dull to austeritic and fervour,  
17 So curious to hear news and see vain sights,  
18 So slack to embrace that which tends to thine own humiliation and contempt,  
19 So covetous of abundance, so ●●iggardly in giving,  
20 So fast in keeping,  
21 So inconsiderate in speech,  
22 So unbridled to silence,  
23 So loose in manners,  
24 So courageous in deeds,  
25 So greedy to meat,  
26 So deaf to the Word of God,  
27 So hasty to rest,  
28 So slow to labour,  
29 So watchful to tales,  
30 So drowsy to watch in the service of God,  
31 So hasty to the end thereof,  
32 So inconstant in attention,  
33 So negligent in saying thy prayers,  
34 So undevout in celebrating, the Communion.  
35 So dry in receiving,  
36 So quickly distracted,  
37 So seldom wholly recollected.  
38 So suddenly moved to an anger,  
39 So apt to take displeasure against another,  
40 So prone to judge,  
41 So severe to reprehend,  
42 So joyful in prosperity,  
43 So weak in adversity,  
44 So often purposing much good, and performing little.  
45 These and other thy defects confessed, and bewailed with sorrow, and great dislike of thine own infirmity, make a firm purpose always to amend thyself, and to go forwards in virtue.  
46 Then with full resignation, and with thy whole will offer thyself up to the honour of my name, a perpetual sacrifice in the Altar of thy heart:  
47 Faithfully committing thy body and soul unto me, that so thou mayst also obtain that favour, to come worthily to offer sacrifice unto God, and to receive profitably the Sacrament of my body.  
48 For there is no oblation worthy, nor satisfaction greater, for the washing away of sins, then to offer up ourselves unto God purely & wholly in the holy Communion.  
49 And when a man shall have done what lieth in him, and shall be truly penitent, as I live, saith our Lord, who will not the death of a sinner, but rather that he be converted and live, and I will not remember her sins any more, but they shall be all forgiven him and fully pardoned.   

CHAP. VIII.  
Of the oblation of Christ on the Cross and resignation of ourselves.  
The voice of the Beloved.  
AS I willingly offered up myself unto God my Father, with my hands stretched forth on the Cross, and my body naked for thy sins, so that nothing remained in me that was not turned into a sacrifice, for the appeasing of the divine wrath:  
2 So oughtest thou also to offer up thyself willingly unto me daily, as a pure and holy oblation, with thy whole force and desire, in as hearty manner as thou canst.  
3 What do I require of thee more than that thou resign thyself wholly unto me?  
4 Whatsoever thou givest besides thyself, is of little account in my sight, for I seek not thy gift, but thee.  
5 As it would not suffice thee to have all things whatsoever besides me: so neither can it please me whatsoever thou givest, if thou offerest not up thyself: Offer thyself unto me, and give thyself all that thou art, for God, and thy offering shall be grateful.  
6 Behold I offered up myself wholly unto my Father for thee, and gave my whole body and blood for thy food, that I might be wholly thine, and thou remain mine.  
7 But if thou abidest in thyself, and dost not offer thyself up freely unto my will, thy oblation is not entire, neither shall the union between us be perfect.  
8 Therefore a free offering up of thyself into the hands of God, aught to go before all thy actions, if thou wilt obtain freedom and grace.  
9 For this cause so few become inwardly illuminated, and enjoy true liberty of heart, for that they do not resolve wholly to deny themselves.  
10 My saying is undoubtedly true: Unless one forsake all, he cannot be my Disciple. If thou therefore wish to be mine, offer up thyself unto me with thy whole desires.   

CHAP. IX.  
That we ought to offer up ourselves and all that is ours unto God, and to pray for all.  
The voice of the Disciple.  
THine, O Lord, are all things that are in heaven and in earth: I desire to offer up myself unto thee, as a free oblation, and to remain always thine.  
2 O Lord, in sincerity of my heart, I offer myself unto thee this day in sacrifice of perpetual praise, to be thy servant for ever.  
3 Receive me with this holy oblation of thy precious body, which in the presence of the Angels invisibly attending here upon thee, I offer up this day unto thee, that it may be to the health of my soul, and the salvation of all thy people.  
4 I offer unto thee, O Lord, all my sins and offences, which I have committed in the sight of thee, and thy holy Angels, from the day wherein I first could sin, to this hour, upon thy holy Alta●●.  
5 That thou mayst consume and burn them all with the fire of thy charity, and wash out all the stains of my sins, and cleanse my conscience from all offence, and restore to me again thy grace, which I lost by sin, forgiving me all my offences, and receiving me mercifully in the kiss of peace.  
6 What can I do for my sins▪ but humbly confess and bewail them and entreat always for mercy without intermission? I beseech thee, hear me in thy abundant mercy, when I stand before thee my God  
7 All my sins are very displeasing unto me: I will never commit them any more, but I am sorry, and will be sorry for them as long as I live, and am ready to repent, and do any thing that may move thee to pardon them.  
8 Forgive me, O God, forgive me my sins, for thy holy names sake. save my soul, which thou hast redeemed with thy most precious Blood.  
9 Behold I commit myself unto thy mercy, I resign myself over into thy hands: do with me according to thy goodness, not according to my wickedness, and manifold iniquity.  
10 I offer up also unto thee all whatsoever is good in me, although it be very little and imperfect, that thou mayst amend and sanctify it, that thou mayst make it grateful and acceptable unto thee.  
11 And always perfect more and more that which thou hast begun, and bring me also, who am the slothful and unprofitable servant to a good and blessed end.  
12 I offer up also unto thee all the godly desires of devout persons, the necessity of my parents and friends, my brethren and sisters, and of all those that are dear unto me, and that have done good either to myself or others for thy love:  
13 And that have desired me to pray for them, and all theirs, that they all may receive the help of thy grace and comfort, protection from dangers, delivery from pain, and being freed from all evils, may joyfully give worthy thanks to thee.  
14 I offer up also unto thee my prayers and sacrifices, especially for them who have in any thing wronged, grieved, or slandered me, or have done me any damage or displeasure:  
15 And for those also, whom I have at any time grieved, troubled, and scandalised by words, or deeds, wittingly, or at unawares, that it may please thee to forgive us all our sins and offences, one against another.  
16 Take O Lord, from our hearts all jealousy, all indignation, wrath, and contention, and whatsoever may hure charity, and weaken brotherly love.  
17 Have mercy, O Lord, have mercy on those, that crave thy mercy: give grace unto them that stand in need thereof, and grant that we may be worthy to enjoy thy grace, and attain unto life everlasting, Amen.   

CHAP. X.  
That the holy Communion is not lightly to be forborn.  
The voice of the Beloved.  
THou oughtest often to have recourse to the Fountain of grace, and of divine mercy; to the Fountain of goodness, and of all purity, that thou mayst be cured of thy sins and passions, and be made more strong & vigilant against all temptations and deceits of the Devil.  
2 The enemy knowing the greatest profit, and remedy to consist in the holy Communion, endeavoureth by all means and occasions to withdraw & hinder faithful and devout persons from it:  
3 Some when they purpose to receive the sacred Commnnion, suffer greatest assaults of the Devil:  
4 For that wicked spirit (as is written in job) cometh amongst the Sons of God, to trouble them with his accustomed malice and impiety, or to make them overfearefull and perplexed:  
4 That so he may diminish their affection, or by his subtle assaults, take away their faith, to the end they may either altogether abstain from this divine food, or at least come unto it with less devotion.  
5 But there is no heed to be taken of his frauds and malicious suggestions, be they never so filthy and hideous, but all is to be turned back upon his own head.  
6 Thou oughtest to contemn & scorn him miserable wretch, and not to omit the sacred communion for his assaults, and the troubles which he raiseth.  
7 Oftentimes also an excessive care for the obtaining of devotion, and a certain anxiety for the making of thy confession hindereth thee.  
8 Follow in these occasions the counsel of the wise, and put away all anxiety and scruple, for it hindereth the grace of God, and over throweth devotion.  
9 Omit not for every small vexation of the mind which happeneth, to receive this holy Sacrament.  
10 But go presently to confess thy sins, and willingly to forgive others, whatsoever offences they have done against thee, and if thou hast offended any, humbly crave pardon, and God will willingly forgive thee.  
11 What availeth it to delay confession, & to defer receiving? Purge thyself with speed, spit out the venom presently, make haste to take a remedy, and thou shalt find it better, then if thou deferredst it long.  
12 If thou omittest it to day for this cause, perhaps to morrow some greater will fall out, and so thou mayst be hindered a long time from these divine mysteries, and become more unfit.  
13 Stir up thyself, and shake off all heaviness and sloth, with the greatest force and speed thou canst.  
14 For it profiteth nothing to continue long in disquietnesso & trouble of mind, and for daily occurring impediments to withdraw thyself from the Sacraments.  
15 Yea it hurteth very much to defer Communionlong, for it is wont to breed a great and dangerous dulness.  
16 Alas, some cold and dissolute people do willingly delay their confession, and do therefore defer the sacred Communion, lest they should be bound to greater watch over themselves.  
17 O how little charity and weak devotion have they that so easily omit the receiving of these holy mysteries!  
18 How happy is he and grateful to God, who ordereth so his life, and keepeth his conscience in such purity, that he may be ready and fit to communicate every day, if it were convenient and might be done without notice taken!  
19 If any one sometimes abstain of humility, or by reason of some lawful impediment, he is to be commended for the revorence which therein it showed.  
20 But if it proceedeth of coldness, he must stir himself up, and do what lieth in him, and God will prosper his desire, for the good will he hath to do it, which God doth chiefly respect.  
21 And when any lawful hindrance doth happen, he must always have yet a good will and loving desire to communicate, and so shall he not lose the fruit of the Sacrament.  
22 For a devout person may everyday and hour profitably and without let, receive Christ spiritually.  
23 And yet on certain days, and at time appointed he ought to receive Sacramentally, with an affectionate reverence, the Body of his Redeemer, and rather seek the honour and glory of God, than his own comfort.  
24 For he communicateth mystically, and is invisibly fed, as often as he devoutly calleth to mind the mystery of the incarnation, and the Passion of Christ, and is inflamed with his love.  
25 He that prepareth not himself, but when a feast draweth near, and when custom compelleth him thereunto, shall often be unprepared.  
26 Blessed is he that offereth himself as an Holocaust and burnt offering to our Lord, as often as he doth celebrate or communicate.  
27 Be not too long nor too short in officiating, but keep the accustomed manner of those, with whom thou livest.  
28 Thou oughtest not to be tedious and troublesome to others, but to observe the common course according to the appointment of thy Superiors.  
29 And rather frame thyself to the profit of others, then to thine own devotion or desire.   

CHAP. XI.  
That the Body of Christ, and the holy Scriptures are most necessary unto a faithful soul.  
The voice of the Disciple.  
O Most sweet Lord jesus, how great is the delight of a devout soul that feasteth with thee in thy bntiquet.  
2 Where there is no other meat offered to be eaten, but thyself her only beloved, and most to be desired above all the desires of her heart.  
3 And verily it would be a great comfort unto me, to pour out tears from the bottom of my heart in thy presence, and with devout Magdalen to wash thy feet with the tears of mine eyes.  
4 But where is this devotion? where is so plentiful shedding of holy tears? Surely in the sight of thee and thy holy Angels, my whole heart should be inflamed and dissolve into tears for joy.  
5 For I enjoy thee in the sacrament truly present, though darkened & in a shadow.  
6 For to behold thee in thine own divine brightness, mine eyes would not be able to endure it, neither could the whole world stand in the clearness of the glory of thy Majesty.  
7 I do really enjoy and adore him whom the Angels adore in heaven, but I as yet for the time in faith, they in his proper form, and without shadow.  
8 I ought to be contented with the light of true faith, and to walk therein, until the day of everlasting brightness break forth, and the shadows of figures pass away.  
9 But when that shall come which is perfect, the use of Sacraments shall cease: For the blessed in heavenly glory need not the remedy of Sacraments, who rejoice without end in the presence of God:  
10 Beholding his glory face to face, and being transformed by his brightness, into the brightness of the incomprehensible Deity, they taste the word of God made flesh, as he was from the beginning, and as he remaineth for ever.  
11 Whilst I remember these wonderful works, even all spiritual comfort whatsoever becometh very tedious unto me: for that as long as I behold not my Lord openly in his glory, I make no account of whatsoever I see or hear in this life.  
12 Thou art my witness, O God, that nothing can comfort me, no creature give me rest, but thou my God, whom I desire to behold everlastingly.  
13 But this is not possible whilst I remain in this mortal life, therefore I must frame myself to much patience, and submit myself to thee in all my desires.  
14 For thy Saints also, O Lord, who now rejoice with thee in the Kingdom of heaven, whilst they lived, expected in faith and great patience the coming of thy glory.  
15 What they believed, I believe, what they hoped for, I expect; whither they are come, I trust by thy grace I shall also come.  
16 In the mean time I will go forward in faith, strengthened by the examples of the Saints.  
17 I have also devout books for my comfort, and for the guide of my life, and above all these, thy most holy Body for a singular remedy and refuge.  
18 For I perceive two things to be chiefly necessary for me in this life, without which this miserable life would be insupportable unto me.  
19 Whilst I am kept in the prison of this body, I acknowledge myself to stand in need of two things, to wit, food, and light.  
29 Thou hast therefore given unto me, weak creature, thy sacred Body for the refection of my soul & body, and hast set thy word as a light unto my feet.  
30 Without these two I could not well live: For the word of God is the light of the soul, and thy Sacrament, the bread of life.  
31 These also may be called the two tables set on the one side and the other, in the store-house of the holy Church.  
32 One is the table of the holy Altar, containing the sacred bread, that is, the precious body of Christ:  
33 The other is of the divine law, containing holy doctrine, teaching true faith, and certainly leading to the part of the Temple within the veil, where are the Holy of Holies.  
34 Thanks be unto thee, Lord 〈◊〉, light of everlasting light, for thy able of holy doctrine, at which thou ●●vest us by thy servants the Prophets and Apostles, and other Doctors.  
●5 Thanks be unto thee Creator and redee●●er of man, who to manifest thy charity to the whole world hast prepared a great supper, wherein thou hast offered to be eaten, not the mystical lamb, but thine own most sacred Body and Blood:  
36 Rejoicing all the faithful with thy holy banquet, & replenishing them to the full with thy heavenly cup.  
37 In which are all the delights of heaven, and the holy Angels do feast with us, but with a more happy sweetness.  
38 O how great and honourable is the office of Priests, to whom it is granted with sacred words to consecrate the Lord of Majesty, with their lips to bless him, with their hands to hold him, with their own mouth to receive him, and to administer him to others!  
●2 O how clean aught to be those hands! How pure that mouth! How holy the body! How unspotted the heart of the Priest, into whom the Author of purity so often entereth.  
40 Nothing but holy, no word but chaste and profitable aught to proceed from the mouth of the Priest, which so often receieth the Sacrament of Christ.  
41 Simple and chaste aught to be the eyes, that are wont to behold the body of Christ, the hands pure and lifted up to heaven, that use to handle the Creator of heaven and earth.  
43 Unto the Priests especially it is said in the Law, Be ye holy, for that I your Lord God am holy.  
43 Assist us Almighty God with thy grace, that we, who have undertaken the office of Priesthood, may serve thee worthily and devoutly in all purity, and with a sincere conscience.  
44 And if we cannot live in so great innocency as we ought to do, grant us notwithstanding in due manner, to bewail the sins which we have committed:  
43 And in the spirit of humility, and sincere intention to serve thee hereafter with more fervour and devotion.   

CHAP. XII.  
That he that is to communicate, aught to prepare himself with great diligence.  
The voice of the Beloved.  
I Am the lover of purity, and the giver of all sanctity, I seek a pure heart, there is the place of my r●st: Make ready and adorn for me a great chamber, and I will make with thee the Passeover for my Disciples.  
2 If thou wilt have me come unto thee▪ and remain with thee, purge the old leaven, and make clean the dwelling of thy heart, shut out the whole world and all tumult of vices.  
3 Sat like a sparrow solitary ●●on the house top, and think of thy offence in the bitterness of thy soul.  
4 For every lover prepareth ●he best and fairest room for his beloved, and herein is known the affection of him that entertaineth his beloved.  
5 Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient, although thou shouldest prepare thyself a whole year together, and think on nothing else:  
6 But of my mercy and grace only thou art suffered to come to my table, like a beggar invited to dinner to a rich man, who hath nothing else to return him for his benefits, but to humble himself, and give him thanks.  
7 Do what lieth in thee, and do it diligently, not for custom, nor for necessity, but with fear and reverence, and hearty affection receive the body of thy beloved Lord and God, who vouchsafeth to come unto thee.  
8 I am he that have called thee, I have commanded it to be done, I will supply what is wanting in thee, come and receive me.  
9 When I bestow the grace of devotion on thee, give thanks to God, for it is given thee, not for that thou deservest it, but because I have mercy on thee.  
10 If thou have it not, but rather feel thyself dry, continue in prayer, sigh and knock, and give not over until thou hast attained to some crumb or drop of saving grace.  
11 Thou hast need of me, not I of thee, neither comest thou to sanctify me, but I come to sanctify and make thee better.  
12 Thou comest that thou mayst be sanctified by me, and united unto me, that thou mayst receive new grace, and be stirred up again to amendment.  
13 Neglect not this grace, but prepare thy heart with all diligence, & receive thy beloved into thy soul.  
14 But thou oughtest not only to prepare thyself to devotion before Communion, but carefully also to conserve thyself therein, after thou hast received the Sacrament.  
15 Neither is the careful guard of thyself after, less exacted, then devout preparation before.  
16 For a good guard afterwards is the best preparation thou canst make for the obtaining again of greater grace.  
17 Because that man's mind becometh very indisposed, if he presently pour himself forth to outward comforts: Beware of much talk, remain in some secret place, and enjoy thy God.  
18 For thou hast him whom all the world cannot take from thee: I am he to whom thou oughtest wholly to give thyself, that so thou mayst live hereafter not in thyself, but in me, without all care.   

CHAP. XIII.  
That a devout soul ought to desire with her whole heart to be united unto Christ in the Sacrament.  
The voice of the Disciple.  
HOw may I obtain this, O Lord, that I may find thee alone, and open my whole heart unto thee, and enjoy thee as my soul desireth?  
2 And that no man may look upon me, nor any creature move me or respect me, but thou alone mayst speak unto me, and I to thee, as the beloved is wont to speak to his beloved, & a friend to banquet with his friend.  
3 This I pray for, this I desire, that I may be wholly united unto thee, and may withdraw my heart from all created things, and more by sacred Communion and often celebrating learn to taste of heavenly and everlasting sweetness.  
4 O Lord God, when shall I be wholly united unto thee, and swallowed up by thee, and altogether forgetful of myself! thou in me, and I in thee, and so grant us both to continue in one.  
5 Thou art my beloved, the choicest amongst thousands, in whom my soul hath taken pleasure to dwell all the days of her life.  
6 Thou art my peacemaker in whom is greatest peace, and true rest, without whom is labour and sorrow, and infinite misery.  
7 Thou art a hidden God, and thy counsel is not with the wicked, but thy speech is with the humble and simple of heart.  
8 O Lord, how sweet is thy spirit! who to the end thou mayst show thy sweetness towards thy children, vouchsafe to feed them with the most delightsome bread which descendeth from heaven, and is full of all sweetness!  
9 Surely there is no other Nation so great, that hath God's approaching unto them, as thou our God art present to all thy faithful.  
10 Unto whom for their daily comfort, and for the lifting up of their hearts to heaven, thou givest thyself to be eaten and enjoyed.  
11 I or what other Nation is there so famous, as the Christian people? or what creature under heaven so beloved as a devout soul, to whom God himself cometh to feed her with his glorious flesh.  
12 O unspeakable grace! O admirable favour, O infinite love singularly bestowed upon man!  
13 But what shall I give unto our Lord in return of this grace, for so singular a charity?  
14 There is no other thing more grateful that I am able to give, then to bestow my heart wholly on my God; and to unite it perfectly unto him.  
15 Then shall all my bowels re-rejoyce, when my soul shall be perfectly united unto God: Then he will say unto me, if thou wilt be with me, I will be with thee.  
16 And I will answer him: Vouchsafe, O Lord, to remain with me, I will very gladly be with thee: This is my whole desire, that my heart be united unto thee.   

CHAP. XIV.  
Of the fervent desire of some devout persons to receive the body of Christ.  
The voice of the Disciple.  
O How great is the store of thy sweetness, O Lord, which thou hast hidden for them that fear thee!  
2 When I remember some devout persons, who come unto thy Sacrament, O Lord, with great devotion and affection, I am oftentimes confounded, & blush within myself, that I come so negligently and coldly to thy altar, and to the table of the holy Communion:  
3 That I remain so dry and without any hearty affection, that I am not wholly inflamed in thy presence, my God,  
4 Nor so earnestly drawn and moved, as many devout persons have been, who out of a vehement desire of receiving, and a feeling affection of heart, could not contain themselves from weeping:  
5 But with the desire both of soul and body they earnestly longed after thee, O God, the lively fountain, being not otherwise able to temper not satisfy their hunger, but by receiving thy body with all joy and spiritual greediness.  
6 O most ardent faith of those persons, a probable argument of thy sacred presence.  
7 For these truly know their Lord in the breaking of bread, whose heart burneth so within them, whilst thou, O blessed jesus, walkest with them.  
8 Such desire and devotion, I seldom find in me; so vehement love and fervency is oftentimes far off from me.  
9 Be merciful unto me, good jesus, sweet and benign Lord, and grant me thy poor needy creature, to feel sometimes at least, in this holy Sacrament, a little hearty desire of thy love:  
10 That my faith may be more strengthened, my hope in thy goodness increased, and that my charity once pefectly inflamed, after the tasting of heavenly Manna, may never decay.  
11 Thy mercy, O Lord, is able to give me the grace I desire, and to vis●● me in thy bounteous clemency with the spirit of fervour, when it shall please thee.  
12 For although I burn notwith so great desire as those that are so especially devoted unto thee, yet notwithstanding by thy grace, I desire to have this great inflamed desire:  
13 Praying and craving that I may participate with all such thy fervent lovers, and be numbered among them in their holy company.   

CHAP. XV.  
That the grace of devotion is obtained by humility and denial of ourselves.  
The voice of the Beloved.  
THou oughtest to seek the grace of devotion instantly, to ask it earnestly, to expect it patiently and confidently, to receive it joyfully, to keep it humbly, to work with it diligently▪  
2 And to commit the time and manner of this heavenly visitation to God, until it shall be his pleasure to come  
3 Thou oughtest chiefly to humble thyself, when thou feelest inwardly little or no devotion, and y●t be not too much dejected, nor grieve inordinately for it.  
4 God often giveth in a short moment that which he hath a long time denied, he giveth sometimes in the end, that which in the beginning of preys, he deferred to grant.  
5 If grace should be always presently given, and at hand ever with a wish, it could not be well endured by a weak man.  
6 Therefore devotion is to be expected with good hope, and humble patience; yet impute it to thyself, and thy sins, when it is not given thee, or when it is secretly taken from thee.  
7 It is sometimes a small matter that hindereth and hideth grace from us, if it be to be called small, and not rather a great matter, that hindereth so great a good.  
8 And if thou remove this, be it great or small, and perfectly overcome it, thou shalt have thy desire.  
9 For presently as soon as thou givest thyself to God with thy whole heart, and seekest not this, nor that, for thine own pleasure or will, but settlest thyself wholly in him, thou shalt find thyself united unto him, and quiet.  
10 For nothing will taste so well, and please thee so much, as the good will and pleasure of almighty God.  
11 Whosoever therefore with a sincere heart directeth his intention to God, and ●mptieth himself of all inordinate love, 〈◊〉 dislike of any creature shall be most fit to receive grace, and worthy of the gift of devotion.  
12 When a vessel is full already all that you power in runneth quite beside: For our Lord bestoweth his blessings there, where he findeth his vessels empty.  
13 And how much the more perfectly, one forsaketh the basest things, and dieth to himself by contempt of himself,  
14 So much the more speedily grace cometh, and entereth in more plentifully, and lifteth up the heart that is free, to a higher state of grace.  
15 Then shall he see, and abound, and wonder, and his heart within shall be enlarged, because the hand of our Lord is with him, and he hath put himself wholly into his hand for ever.  
16 Behold so shall the man be blessed, that seeketh Almighty God with his whole heart, and busieth not his soul in vain.  
17 This man procureth great grace of divine union, in receiving the holy Eucharist, for that he regardeth not his own devotion and comfort, but above all he prizeth the honour and glory of God.   

CHAP. XVI.  
That we ought to manifest our necessity unto Christ, and to crave his grace.  
The voice of the Disciple.  
O Most sweet and loving Lord, whom I now desire to receive devoutly, thou knowest my infirmity, and the necessity which I endure, with how many sins I am oppressed, how often I am grieved, tempted, troubled, and defiled:  
2 I come unto thee for remedy, I crave of thee thy heavenly comfort, & the ●ase of my pain.  
3 I speak to him that knoweth all things to whom all my secrets are open, and who can only perfectly comfort and help me.  
4 Thou knowest what it is, whereof above all I stand in most need, and how poor I am in virtues.  
5 Behold I stand before thee, poor and naked, calling for grace and graving mercy.  
6 Refresh this thy hungry & needy creature, give heat unto my coldness with the fire of thy love: give light unto my blindesse with the brightness of thy presence.  
7 Turn all earthly things into bitterness to me, all things grievous & contrary, into patience, all base and created things, into contempt and oblivion.  
8 Lift up my heart to thee in heaven, and suffer me not to wander upon earth: be thou only sweet and delightsome unto me from henceforth for evermore:  
9 For thou only art my meat, and my drink, my love and my joy, my delight and all my good.  
10 O th●t with thy presence thou wouldst wholly inflame, burn, and change me into thee, that I might be made one spirit with thee, by the grace of inward union & the melting of fervent love.  
11 Suffer me not to go from thee hungry and dry, but deal mercifully with me, as thou hast oftentimes dealt wonderfully with thy Saiuts.  
12 What marvel if I should be wholly inflamed by thee, and dye in myself, sith thou art ever burning and never decaying, love purifying the heart, and enlightening the understan●●ing.   

CHAP. XVII.  
Of burning love and vehement desire to receive Christ.  
The voice of the Disciple.  
With great devotion and burning love, with most hearty affection and fervour I desire to receive thee O Lord,  
2 As many Saints and devout persons have desired thee, when they received thy Sacrament, who were most pleasing unto thee in holiness of life▪ and most fervent in devotion.  
3 O my God my everlasting love, my whole good, my happiness without end, I would gladly receive thee with the most vehement desire, and most worthy reverence, that any of the Saints ever had, or could feel.  
4 And although I be unworthy to have all those feelings of devotion, yet I offer unto thee the whole affection of my heart, as if I alone had all those most sweet inflamed desires.  
5 Yea whatsoever also a devout mind can conceive and desire, all that with greatest reverence, and most inward affection I offer and present unto thee.  
6 I wish to reserve nothing to myself, but freely and most willingly to sacrifice myself and all mine unto thee, my Lord God, my Creator, and my Redeemer.  
7 I desire to receive thee this day with such affection, reverence, praise and honour; with such gratitude, worthiness, and love, with such faith, hope and purity,  
8 As thy most blessed Mother the glorious Virgin Marie received, and desired thee, when she humbly and devoutly answered the Angel,  
9 Who declared unto her the mystery of the Incarnation, and said, Behold the handmaid of the Lord, let it be done unto me according to thy word.  
10 And as thy blessed Forerunner, the most excellent amongst the Saints, john Baptist, cheerfully leapt with joy of the Holy Ghost, whilst he was yet shut up in his Mother's womb;  
11 And afterwards seeing jesus walking amongst men, humbling himself very much, said with devout affection, The friend of the Bridegroom that standeth and heareth him, rejoiced with joy for the voice of the Bridegroom:  
12 So I also wish to be inflamed with great and holy desire, and to offe● myself up to thee with my while heart.  
13 Wherefore I offer also and present unto thee joys, fervent desires, excess of mind, spiritual illuminations, and heavenly visions of all devou● hearts.  
14 With all the virtues and praises exercised by all creatures in heaven and earth, for myself, and all such as are commended to me in prayer, that by all thou mayst be worthily praised, and glorified for ever.  
15 Receive, my Lord God, the affections of my heart and desires which I have to give thee; infinite praise, and thanks, which according to the measure of thy unspeakable greatness are due unto thee.  
16 These I yield thee, and desire to yield thee every day and moment of time, and I do entreat, and invite all the heavenly spirits, and all thy devout fervants, to give thanks and praises together with me.  
17 Let all people, Tribes, and Tongues praise thee, and magnify thy holy and sweet name with great joy, and fervent devotion, and let all that reverently and devoutly celebrate thy most high Sacrament, and receive it with full faith, find grace and mercy at thy hands, and pray humbly for me sinful creature.  
18 And when they shall have obtained their desired devotion and joyful union, and depart from thy sacred heavenly table, well comforted, and marveilously refreshed, let them vouchsafe to remember my poor and needy foul.   

CHAP. VIII.  
That a man be not a curious searcher of this Sacrament, but an humble follower of Christ, submitting his sense unto faith.  
TYPE =" sub" The voice of the Beloved.  
THou oughtest to beware curious and unprofitable searching into this most profound Sacrament, if thou wile not be drowned in the depth of doubt.  
2 He that is a searcher of Majesty, shall be oppressed by glory: God is able to work more than man can understand.  
3 A pious and humble inquiry of truth is tolerable, so he be always ready to be taught, and do endeavour to walk in the sound paths of the ancient Father's doctrine.  
4 Blessed is that simplicity, that forsaketh the difficult ways of questions, and goeth on in the plain and assured path of God's Commandments▪ Many have lost devotion, whilst they would search after high things.  
5 Faith and sincere life are exacted thy hands, not height of understanding, nor the depth of the mysteries of God.  
6 If thou dost not understand, or conceive those things that are under ●hee, how shalt thou be able to comprehend those that are above thee?  
7 Submit thyself to God, and let thy sense be subject to faith, and the ●ight of knowledge shall be given thee in that degree, as shall be profitable and necessary for thee.  
8 Some are grievously tempted about faith, and the Sacrament, but that is not to be imputed to them, but rather to the enemy:  
9 Do not regard nor dispute with thy thoughts, neither do thou give answer to the doubts moved by the enemy.  
10 But believe the words of God, believe his Saints and Prophets, and the wicked Serpent will fly from thee.  
11 It is oftentimes very profitable to the servant of God to suffer such things:  
12 For he tempteth not Infidel's and sinners, whom he already secure possesseth, but he sundry ways tempts and vexeth the faithful and devout.  
13 Go forward therefore with sincere undoubted faith, and come 〈◊〉 the Sacrament with unfeigned reverence: And whatsoever thou art not able to understand, commit securely 〈◊〉 Almighty God.  
14 God deceiveth thee not: he deceived that trusteth too much to himself: God walketh with the simple, revealeth himself to the humble, give● understanding to little ones, openets the sense to pure minds, & hideth grace from the curious and proud.  
15 Humane reason is weak, and may be deceived, but true faith canno● be deceived.  
16 All reason and natural search ought to follow faith, not to go before it, nor impugn it.  
17 For faith and love do chiefly excel, and work in a hidden manner in this most blessed and superexcellent Sacrament.  
18 God, who is everlasing, and of infinite power, doth great and inscrutable things in heaven and in earth, ●nd there is no searching out of his wonderful works.  
19 If the works of God were ●●ch as might be easily comprehended by humane reason, they were not to be called wonderful and unspeakable.  
FINIS.    

A TABLE Of the Chapters contained in this Book.  

THE FIRST BOOK.  
OF following Christ, and the contempt of all worldly vanities pag. 1  
To have an humble opinion of ones self. 4  
Of the doctrine of truth. 7  
Of providence or prudence in our actions. 12  
Of the reading of holy Scriptures. 13  
Of inordinate desires and affection. 15  
Of flying vain, Hope and Pride. 16  
Of avoiding too much familiarity. 18  
Of obedience and Subjection. 19  
Of avoiding superfluity of words. 21  
Of obtaining peace, and desire of profiting. 23  
Of the profit gotten by adversity. 26  
Of resisting Temptations. 28  
Of avoiding rash judgement. 34  
Of works proceeding from Charity. 36  
Of bearing with other men's defects. 37  
Of solitary life. 40  
Of the example of holy Fathers. 41  
Of the exercise of good religious persons. 45  
Of the love of solitude and silence. 50  
Of compunction of heart. 56  
Of the consideration of humane misery. 60  
Of the meditation of death. 65  
Of judgement and punishment of sins. 71  
Of the zealous amendment of our whole life. 77   

THE SECOND BOOK.  
OF inward Conversation. 84  
Of humble submission. 90  
Of a good and peaceable man. 91  
Of a pure mind and upright intention. 94  
Of the consideration of ones self. 96  
Of the joy of ● good conscience. 98  
Of the love of jesus above all things 101  
Of familiar conversation with jesus. 103  
Of the want of all comfort. 106  
Of thankfulness for the grace of God. 112  
How few the lovers of the Cross of Christ are. 116  
Of the high way of the holy Crosse. 119   

THE THIRD BOOK.  
OF the inward speech of Christ to a faithful soul. 130  
That truth speaketh inwardly without noise of words. 132  
That the words of God are to be heard with humility, and that many weigh them not. 135  
A prayer to implore the grace of devotion. 137  
That we ought to live in truth and humility in the sight of God. 138  
Of the wonderful effect of divine grace. 141  
Of the proof of a true lover. 146  
That grace is to be hid under the veil of humility. 150  
Of a mean conceit of ourselves in the sight of God. 154  
That all things are to be reserved unto God, as unto the last end. 156  
That despising the world it is sweet to serve God. 158  
That the desires of our heart are to be examined and moderated. 162  
Of the effect of Patience, and of strife against concupiscence. 164  
Of the humble obedience of a subject, according to the example of Christ. 167  
Of the secret judgements of God to be considered, lest we be extolled in our good deeds. 169  
What we ought to do, and say in every thing which we desire. 172  
A Prayer for the fulfilling of the will of God. 174  
That true comfort is to be sought in God alone. 175  
That all our care is to be placed in God. 177  
That temporal miseries, by the example of Christ, are to be borne patiently. 179  
Of suffering of injuries, and who is proved to be truly patient. 181  
Of the acknowledging of our own infirmity: and of the miseries of this life. 184  
That we are to rest in God above all his gifts. 187  
Of the remembrance of the manifold benefits of God. 192  
Of four things that bring much peace. 197  
A prayer against evil thoughts. 197  
A prayer for the enlightening of the mind. 198  
Of flying curious inquiry of the life of others. 200  
Wherein doth the firm peace of the heart, and true proficiency consist. 20●  
Of the excellency of a free mind, which humble prayer better obtaineth then reading. 204  
That private love most hindereth from the chiefest good. 206  
A Prayer for cleansig the heart, and obtaining of heavenly wisdom. 208  
Against the tongue of Slanderers. 210  
How we ought to call upon God, and bless him when tribulation draweth near 211  
Of craving the divine aid, and confidence of recovering grace. 212  
Of the contempt of all creatures to find our Creator. 217  
Of the denial of ourselves, and forsaking all our affections. 220  
Of inconstancy of heart, and of directing our final intentions unto God. 223  
That God is sweet above all things, and in all things, to him that loveth. 225  
That there is no security from temptation in this life. 225  
Against the vain judgements of men. 230  
Of a full and pure resignation of ourselves from the obtaining freedom of heart. 232  
Of good government of outward things, and of recourse to God in dangers. 235  
That a man be not over earnest in his affairs. 237  
That a man hath no good of himself, nor any thing whereof he can glory. 238  
Of the contempt of all temporal honours. 241  
That our peace is not to be placed in men. 242  
Against vain and secular knowledge. 245  
Of not drawing outward things to ourselves. 247  
That credit is not to be given to all men, and how prone man is to offend in words. 249  
Of putting our trust in God, when evil words arise. 253  
That all grievous things are to be endured for life everlasting. 257  
Of the everlasting day, and shortness of this life. 259  
Of the desire of everlasting life, and how great rewards are promised to those that fight valiantly. 264  
How a desolate person ought to offer himself into the hands of God. 270  
That a man ought to employ himself in works of humility, when force is wanting for higher exercises. 276  
That a man ought to esteem himself unworthy of comfort, and to have deserved stripes. 277  
That the grace of God is not given to those that savour of earthly things. 280  
Of the different motions of Nature and Grace. 283  
Of the corruption of nature, and efficacy of divine grace. 289  
That we o●ght to deny ourselves and imitate Christ, by the Crosse. 294  
That a man be not too much dejected, when he falls into some defects. 297  
Of not searching into high matters, and into the secret judgements of God. 300  
That all our hope a●d trust is to be fixed in God alone. 307   

THE FOURTH BOOK.  
A Devout exhortation unto the blessed Sacrament. 311  
With how great reverence Christ ought to be received. 312  
That great goodness and charity of God is bestowed upon man in this Sacrament. 321  
That it is profitable to communicate often. 326  
That many benefits are bestowed upon them that communicate devoutly. 330  
Of the dignity of this Sacrament, and Priestly function. 335  
An Interrogation of the exercise before Communion. 337  
Of the discussing of our own conscience, and purpose of amendment. 338  
Of the oblation of Christ on the Cross and resignation of ourselves. 342  
That we ought to offer up ourselves and all that is ours unto God, and to pray for all. 344  
That the holy Communion is not lightly to be forborn. 348  
That the Body of Christ, and the holy Scriptures are most necessary unto a faithful soul. 353  
That he that is to communicate, aught to prepare himself with great diligence. 360  
That a devout soul ought to desire with her whole heart to be united unto Christ in the Sacrament. 363  
Of the fervent desire of some devout persons to receive the body of Christ 366  
That the grace of devotion is obtained by humility & denial of ourselves. 369  
That we ought to manifest our necessity unto Christ, and to crave his grace. 372  
Of burning love and vehement desire to receive Christ. 374  
That a man be not a curious searcher of this Sacrament, but an humble follower of Christ, submitting his sense unto faith. 378   
FINIS.